classes ::: subject, Soft Sciences,
children ::: Psychology (disorders)
branches ::: Psychology

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Psychology
class:subject
subject class:Soft Sciences

Psychology.wikia
Wikipedia - Psychology
Wikipedia - Portal:Psychology
Wikipedia - List of Psychologists
Wikipedia - index of psychology articles
Wikiquotes
Wikibooks

--- SCHOOLS
  humanist
  transpersonal

--- ELEMENTS
  Theory
  Analysis / Assessment (Psychometrics)

--- TOPICS
  Development
  Personality
  Motivation
  Memory
  Behaviour

Psychologists (by alpha)



Abraham_Maslow (1908-1970) -- The Hierarchy of Needs
Albert_Bandura (1925-)
Alfred_Adler
Arthur_Koestler
  Amos Tversky (1937-1996)
  B. F. Skinner (1904-1990)
  Bruce McEwen (b. 1938)
Carl_Jung (1875-1961)
Carl_Rogers (1902-1987)
Carol_Gilligan
Claudio_Naranjo
  Clark L. Hull (1884-1952)
  Daniel Kahneman (b. 1934)
Daniel Goleman ::: Emotional Intelligence
  David McClell and (1917-1998)
  Donald O. Hebb (1904-1985)
  Donald T. Campbell (1916-1996)
  Ed Diener (b. 1946)
  Edward Thorndike (1874-1949)
  Elliot Aronson (b. 1932)
  Endel Tulving (b. 1927)
Erik_Erikson (1902-1994)
  Ernest Hilgard (1904-2001)
Gabor_Mate
Gottfried_Wilhelm_Leibniz
  George A. Miller (1920-2012)
  Gordon Allport (1897-1967)
Henri_Bergson
Howard_Gardner -- Theory of Multiple Intelligences
  Hans Eysenck (1916-1997)
  Harry Harlow (1905-1981)
  Herbert A. Simon (1916-2001)
  Ivan Pavlov (1849-1936)
Jean_Piaget (1896-1980) -- child development, synthesis of Science and Spirituality
Jordan_Peterson
Joseph_Campbell
  Jerome Bruner (1915-2016)
  Jerome Kagan (b. 1929)
  John Anderson (b. 1947)
  John B. Watson (1878-1958)
  Joseph E. LeDoux (b. 1949)
  J. P. Guilford (1897-1987)
  Kurt Lewin (1890-1947)
  Larry Squire (b. 1941)
  Lawrence Kohlberg (1927-1987) -- Moral Development
  Leon Festinger (1919-1989)
  Martin Seligman (b. 1942)
  Michael Posner (b. 1936)
Mihaly Csikszentmihalyi -- flow
  Neal E. Miller (1909-2002)
  Noam Chomsky (b. 1928)
  Paul Ekman (b. 1934)
  Raymond Cattell (1905-1998)
  Richard Davidson (b. 1951)
  Richard E. Nisbett (b. 1941)
  Richard Lazarus (1922-2002)
  Robert Zajonc (1923-2008)
  Roger Brown (1925-1997)
  Ronald C. Kessler (b. 1947)
  Roy Baumeister (b. 1953)
Sigmund_Freud (1856-1939)
Sri_Aurobindo
  Shelley E. Taylor (b. 1946)
  Stanley Schachter (1922-1997)
  Susan Fiske (b. 1952)
  Ulric Neisser (1928-2012)
Viktor_Frankl

  Walter Mischel (1930-2018)
  Wilhelm Wundt (1832-1920)
  William James (1842-1910)

Abraham Maslow, Albert Bandura, Albert Ellis, Alfred Adler, Arthur Koestler, Bruce H. Lipton, Carl Gustav Jung, Carl Rogers, Carol Gilligan, Daniel Goleman, Erek H. Erikson, Howard Gardner, Jean Gebser, Jean Piaget, Jordan Peterson, Lawrence Kohlberg, Martin Seligman, Ralph Metzner, Roger Walsh, Sigmund Freud, Wilhelm Max Wundt, William James, Viktor Frankl, Amos Tversky, Mihaly Csikszentmihalyi, Erich Fromm, Gabor Mate




--- DESC WIKI
  Psychology is the science of behavior and mind. Psychology includes the study of conscious and unconscious phenomena, as well as feeling and thought. It is an academic discipline of immense scope. Psychologists seek an understanding of the emergent properties of brains, and all the variety of phenomena linked to those emergent properties, joining this way the broader neuroscientific group of researchers. As a social science it aims to understand individuals and groups by establishing general principles and researching specific cases.
  In this field, a professional practitioner or researcher is called a psychologist and can be classified as a social, behavioral, or cognitive scientist. Psychologists attempt to understand the role of mental functions in individual and social behavior, while also exploring the physiological and biological processes that underlie cognitive functions and behaviors.
  Psychologists explore behavior and mental processes, including perception, cognition, attention, emotion, intelligence, subjective experiences, motivation, brain functioning, and personality. This extends to interaction between people, such as interpersonal relationships, including psychological resilience, family resilience, and other areas. Psychologists of diverse orientations also consider the unconscious mind.[3] Psychologists employ empirical methods to infer causal and correlational relationships between psychosocial variables. In addition, or in opposition, to employing empirical and deductive methods, some-especially clinical and counseling psychologists-at times rely upon symbolic interpretation and other inductive techniques. Psychology has been described as a "hub science" in that medicine tends to draw psychological research via neurology and psychiatry, whereas social sciences most commonly draws directly from sub-disciplines within psychology.
  While psychological knowledge is often applied to the assessment and treatment of mental health problems, it is also directed towards understanding and solving problems in several spheres of human activity. By many accounts psychology ultimately aims to benefit society.[5][6] The majority of psychologists are involved in some kind of therapeutic role, practicing in clinical, counseling, or school settings. Many do scientific research on a wide range of topics related to mental processes and behavior, and typically work in university psychology departments or teach in other academic settings (e.g., medical schools, hospitals). Some are employed in industrial and organizational settings, or in other areas[7] such as human development and aging, sports, health, and the media, as well as in forensic investigation and other aspects of law.


CHAPTERS AND INTERNAL LINKS TO ADD


Abraham_Maslow
Aion
Albert_Bandura
Alfred_Adler
Arthur_Koestler
Big_Five_Personality_Traits
Carl_Jung
Carl_Rogers
Carol_Gilligan
Claudio_Naranjo
Enneagram
Erik_Erikson
Flow_-_The_Psychology_of_Optimal_Experience
Gabor_Mate
Gottfried_Wilhelm_Leibniz
Henri_Bergson
Howard_Gardner
HW_-_Future_Authoring_Program
HW_-_Past_Authoring
Jean_Piaget
Jordan_Peterson
Joseph_Campbell
L01_-_Context_and_Background
L02_-_object_and_meaning
L06_-_Story_and_Metastory
L07_-_Images_of_Story_+_Metastory
L08_-_Neuropsychology_of_Symbolic_Representation
Mans_Search_for_Meaning
Maps_of_Meaning_text
Modern_Man_in_Search_of_a_Soul
MyersBriggs_Type_Indicator
Mysterium_Coniunctionis
need
Paracelsus_as_a_Spiritual_Phenomenon
psychological_ignorance
psychometrics
Sigmund_Freud
Spiral_Dynamics
Sri_Aurobindo
The_Archetypes_and_the_Collective_Unconscious
The_Hierarchy_of_Needs
The_Interpretation_of_Dreams
Theory_of_Cognitive_Development_(Piaget)
Theory_of_Multiple_Intelligences
The_Practice_of_Psycho_therapy
The_Red_Book_-_Liber_Novus
The_Self-Organizing_Universe
Viktor_Frankl


1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_the_Call_to_Adventure
1.01_-_THE_OPPOSITES
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Refusal_of_the_Call
1.02_-_What_is_Psycho_therapy?
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Supernatural_Aid
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Crossing_of_the_First_Threshold
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_The_Belly_of_the_Whale
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.07_-_Medicine_and_Psycho_therapy
1.08_-_Psycho_therapy_Today
1.09_-_Fundamental_Questions_of_Psycho_therapy
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Road_of_Trials
2.01_-_The_Therapeutic_value_of_Abreaction
2.02_-_Meeting_With_the_Goddess
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Mother-Complex
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.05_-_Apotheosis
230h_Personality_and_its_Transformations
3.00.1_-_Foreword
3.00.2_-_Introduction
3.01_-_Forms_of_Rebirth
3.01_-_INTRODUCTION
3.01_-_The_Mercurial_Fountain
3.02_-_King_and_Queen
3.02_-_SOL
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_SULPHUR
3.03_-_The_Naked_Truth
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_The_Crossing_of_the_Return_Threshold
3.05_-_SAL
3.05_-_The_Conjunction
3.06_-_Death
3.07_-_The_Ascent_of_the_Soul
3.08_-_Purification
3.09_-_The_Return_of_the_Soul
3.10_-_The_New_Birth
3.11_-_Epilogue
4.01_-_INTRODUCTION
4.01_-_Introduction
4.02_-_GOLD_AND_SPIRIT
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.04_-_Conclusion
4.04_-_THE_REGENERATION_OF_THE_KING
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_REGINA
430H_-_Self-Deception
434_-_Maps_of_Meaning
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.02_-_THE_STATUE
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.04_-_THE_POLARITY_OF_ADAM
5.05_-_THE_OLD_ADAM
5.06_-_THE_TRANSFORMATION
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_STAGES_OF_THE_CONJUNCTION
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE





Special:Search/Psychology
Abnormal_psychology
Albert_Ellis_(psychologist)
Alice_Miller_(psychologist)
American_Psychological_Association
Analytical_psychology
Anomalistic_psychology
Applied_psychology
Basic_science_(psychology)
Bruce_Hood_(psychologist)
Category:Psychologists
Category:Psychology_lists
Chris_Hatcher_(psychologist)
Christopher_Peterson_(psychologist)
Clara_Stern_(psychologist)
Clinical_psychology
Coaching_psychology
Cognitive_psychology
Cognitivism_(psychology)
Community_psychology
Comparative_psychology
Counseling_psychology
Critical_psychology
Cross-cultural_psychology
Cultural-historical_psychology
Cultural_psychology
Daniel_Gilbert_(psychologist)
David_Lewis_(psychologist)
David_McNeill_(Chicago_psychologist)
Developmental_psychology
Differential_psychology
Ecological_psychology
Edgar_Anstey_(psychologist)
Educational_psychology
Elizabeth_Gould_(psychologist)
Environmental_psychology
Erich_Neumann_(psychologist)
Erikson's_stages_of_psychosocial_development
Evolutionary_psychology
Experimental_psychology
Feminist_psychology
Filipino_psychology
Forensic_psychology
Functional_psychology
George_Kelly_(psychologist)
Gestalt_psychology
Gestalt_theoretical_psychotherapy
Glenn_Wilson_(psychologist)
Health_psychology
Henri_Wallon_(psychologist)
History_of_psychology
Hubert_Benoit_(psychotherapist)
Humanistic_psychology
Index_of_psychology_articles
Individual_psychology
Industrial_and_organizational_psychology
Integral_psychology
Integrative_psychotherapy
James_McClelland_(psychologist)
John_Robert_Anderson_(psychologist)
John_Rowan(Psychologist)
John_Turner_(psychologist)
Legal_psychology
List_of_clinical_psychologists
List_of_developmental_psychologists
List_of_educational_psychologists
List_of_evolutionary_psychologists
List_of_important_publications_in_psychology
List_of_psychological_research_methods
List_of_psychological_schools
List_of_psychologists
List_of_psychology_disciplines
List_of_psychology_organizations
List_of_psychotherapies
List_of_social_psychologists
Mathematical_psychology
Media_psychology
Medical_psychology
Michael_Argyle_(psychologist)
Michael_Posner_(psychologist)
Michael_White_(psychotherapist)
Military_psychology
Moral_psychology
Music_psychology
Neuropsychology
Occupational_health_psychology
Outline_of_psychology
Pastoral_psychology
Patrick_McGrath_(psychologist)
Paul_Bloom_(psychologist)
Personality_psychology
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Political_psychology
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Roger_Brown_(psychologist)
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School_psychology
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Special:RecentChangesLinked/List_of_psychologists
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Subfields_of_psychology
Systems_psychology
Talk:List_of_psychologists
Template:Psychology
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Template_talk:Psychology_sidebar
Theoretical_psychology
Timeline_of_psychology
Traffic_psychology
Volition_(psychology)
William_McDougall_(psychologist)




see also ::: psychometrics, Psychotherapy, Philosophy, Science, self-knowledge, Ignorance, psychological ignorance,






see also ::: Ignorance, Philosophy, psychological_ignorance, psychometrics, Psychotherapy, Science, self-knowledge

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [24] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
230h_Personality_and_its_Transformations
430H_-_Self-Deception
434_-_Maps_of_Meaning
addiction
Asperger_syndrome
Autism
Big_Five_Personality_Traits
Enneagram
Future_Authoring_Program
L01_-_Context_and_Background
L02_-_object_and_meaning
L06_-_Story_and_Metastory
L07_-_Images_of_Story_+_Metastory
L08_-_Neuropsychology_of_Symbolic_Representation
MyersBriggs_Type_Indicator
Need
neuroticism
Past_Authoring_Program
Psychograph
psychological_ignorance
Psychology_Wiki_-_links-list
psychometrics
The_Hierarchy_of_Needs
Theory_of_Cognitive_Development_(Piaget)
Theory_of_Multiple_Intelligences
SEE ALSO

Ignorance
Philosophy
psychological_ignorance
psychometrics
Psychotherapy
Science
self-knowledge

AUTH
Abraham_Maslow
Albert_Bandura
Alfred_Adler
Arthur_Koestler
Carl_Jung
Carl_Rogers
Carol_Gilligan
Claudio_Naranjo
Erik_Erikson
Friedrich_Nietzsche
Gabor_Mate
Gottfried_Wilhelm_Leibniz
Henri_Bergson
Howard_Gardner
Jean_Piaget
Jordan_Peterson
Joseph_Campbell
Sigmund_Freud
Sri_Aurobindo
Viktor_Frankl

BOOKS
Aion
Blazing_the_Trail_from_Infancy_to_Enlightenment
Concentration_(book)
Depth_Psychology__Meditations_in_the_Field
Enchiridion_text
Essays_Divine_And_Human
Flow_-_The_Psychology_of_Optimal_Experience
Full_Circle
Heart_of_Matter
Infinite_Library
Integral_Psychology
Intelligent_Life__Buddhist_Psychology_of_Self-Transformation
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Mans_Search_for_Meaning
Maps_of_Meaning
Modern_Man_in_Search_of_a_Soul
Mysterium_Coniunctionis
Paracelsus_as_a_Spiritual_Phenomenon
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1955
Sayings_of_Sri_Ramakrishna_(toc)
Spiral_Dynamics
The_Act_of_Creation
The_Archetypes_and_the_Collective_Unconscious
The_Beyond_Mind_Papers__Vol_2_Steps_to_a_Metatranspersonal_Philosophy_and_Psychology
The_Beyond_Mind_Papers__Vol_3_Further_Steps_to_a_Metatranspersonal_Philosophy_and_Psychology
The_Beyond_Mind_Papers__Vol_4_Further_Steps_to_a_Metatranspersonal_Philosophy_and_Psychology
The_Book_of_Light
The_Divine_Milieu
The_Ever-Present_Origin
The_Interpretation_of_Dreams
The_Practice_of_Psycho_therapy
The_Red_Book_-_Liber_Novus
The_Self-Organizing_Universe
The_Synthesis_Of_Yoga
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
Thought_Power
Toward_the_Future
Vedic_and_Philological_Studies

IN CHAPTERS TITLE
1.09_-_A_System_of_Vedic_Psychology
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
2.13_-_On_Psychology
3.02_-_The_Psychology_of_Rebirth
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_The_Psychology_of_Self-Perfection

IN CHAPTERS CLASSNAME
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_the_Call_to_Adventure
1.01_-_THE_OPPOSITES
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Refusal_of_the_Call
1.02_-_What_is_Psycho_therapy?
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Supernatural_Aid
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Crossing_of_the_First_Threshold
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_The_Belly_of_the_Whale
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.07_-_Medicine_and_Psycho_therapy
1.08_-_Psycho_therapy_Today
1.09_-_Fundamental_Questions_of_Psycho_therapy
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Road_of_Trials
2.01_-_The_Therapeutic_value_of_Abreaction
2.02_-_Meeting_With_the_Goddess
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Mother-Complex
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.05_-_Apotheosis
3.00.1_-_Foreword
3.00.2_-_Introduction
3.01_-_Forms_of_Rebirth
3.01_-_INTRODUCTION
3.01_-_The_Mercurial_Fountain
3.02_-_King_and_Queen
3.02_-_SOL
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_SULPHUR
3.03_-_The_Naked_Truth
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_The_Crossing_of_the_Return_Threshold
3.05_-_SAL
3.05_-_The_Conjunction
3.06_-_Death
3.07_-_The_Ascent_of_the_Soul
3.08_-_Purification
3.09_-_The_Return_of_the_Soul
3.10_-_The_New_Birth
3.11_-_Epilogue
4.01_-_INTRODUCTION
4.01_-_Introduction
4.02_-_GOLD_AND_SPIRIT
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.04_-_Conclusion
4.04_-_THE_REGENERATION_OF_THE_KING
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_REGINA
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.02_-_THE_STATUE
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.04_-_THE_POLARITY_OF_ADAM
5.05_-_THE_OLD_ADAM
5.06_-_THE_TRANSFORMATION
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_STAGES_OF_THE_CONJUNCTION
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
Maps_of_Meaning_text

IN CHAPTERS TEXT
00.03_-_Upanishadic_Symbolism
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.05_-_The_Synthesis_of_the_Systems
0.09_-_Letters_to_a_Young_Teacher
01.13_-_T._S._Eliot:_Four_Quartets
0_1958-05-10
0_1958-05-11_-_the_ship_that_said_OM
0_1961-02-11
0_1961-06-27
0_1961-10-30
0_1962-01-21
0_1962-07-31
0_1967-08-12
0_1969-05-31
0_1970-01-28
0_1971-01-27
0_1972-03-29a
02.06_-_The_Integral_Yoga_and_Other_Yogas
03.11_-_The_Language_Problem_and_India
04.02_-_Human_Progress
04.03_-_Consciousness_as_Energy
05.08_-_True_Charity
1.007_-_Initial_Steps_in_Yoga_Practice
1.008_-_The_Principle_of_Self-Affirmation
1.00b_-_INTRODUCTION
1.00_-_INTRODUCTION
1.00_-_PREFACE
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_The_way_of_what_is_to_come
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_Soul_and_God
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Cycle_of_Society
1.01_-_The_Ego
1.01_-_THE_OPPOSITES
1.02.9_-_Conclusion_and_Summary
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_On_the_Service_of_the_Soul
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Eternal_Law
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Shadow
1.02_-_The_Three_European_Worlds
1.02_-_What_is_Psycho_therapy?
1.031_-_Intense_Aspiration
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Man_-_Slave_or_Free?
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Supernatural_Aid
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_Pratyahara
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Paths
1.04_-_The_Self
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.05_-_Adam_Kadmon
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Ritam
1.05_-_The_Belly_of_the_Whale
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_True_and_False_Subjectivism
1.05_-_Yoga_and_Hypnotism
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Sign_of_the_Fishes
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Samadhi
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Psychic_Center
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Summary
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.09_-_A_System_of_Vedic_Psychology
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.1.01_-_Seeking_the_Divine
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
1.10_-_Concentration_-_Its_Practice
1.10_-_Fate_and_Free-Will
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
11.15_-_Sri_Aurobindo
1.1.2_-_Commentary
1.12_-_The_Superconscient
1.13_-_Gnostic_Symbols_of_the_Self
1.14_-_Bibliography
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.15_-_Index
1.15_-_The_Value_of_Philosophy
1.1.5_-_Thought_and_Knowledge
1.16_-_Man,_A_Transitional_Being
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.2.08_-_Faith
1.2.2_-_The_Place_of_Study_in_Sadhana
1.240_-_1.300_Talks
1.240_-_Talks_2
1.26_-_The_Ascending_Series_of_Substance
1.3.5.05_-_The_Path
1.35_-_The_Tao_2
1.4.02_-_The_Divine_Force
1.45_-_Unserious_Conduct_of_a_Pupil
1.63_-_Fear,_a_Bad_Astral_Vision
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.83_-_Epistola_Ultima
1953-12-30
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1.A_-_ANTHROPOLOGY,_THE_SOUL
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Shadow_out_of_Time
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
2.01_-_Habit_1__Be_Proactive
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Road_of_Trials
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Meeting_With_the_Goddess
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Mother-Complex
2.03_-_The_Supreme_Divine
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.05_-_Apotheosis
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_The_Cup
2.0_-_THE_ANTICHRIST
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.12_-_On_Miracles
2.12_-_The_Realisation_of_Sachchidananda
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.14_-_On_Movements
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.1.5.5_-_Other_Subjects
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_January_1939
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
2.20_-_The_Lower_Triple_Purusha
2.21_-_1940
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.23_-_Man_and_the_Evolution
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Higher_and_the_Lower_Knowledge
2.26_-_Samadhi
2.2.7.01_-_Some_General_Remarks
2.28_-_Rajayoga
2.3.06_-_The_Mind
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Physical_Consciousness
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.3_-_Anger_and_Violence
3.00.1_-_Foreword
3.00.2_-_Introduction
3.01_-_Forms_of_Rebirth
3.01_-_INTRODUCTION
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.02_-_King_and_Queen
3.02_-_SOL
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_SULPHUR
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_The_Crossing_of_the_Return_Threshold
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.06_-_Death
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Purification
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
3.1.02_-_A_Theory_of_the_Human_Being
3.1.04_-_Transformation_in_the_Integral_Yoga
3.10_-_Punishment
3.10_-_The_New_Birth
3.11_-_Epilogue
3.2.05_-_Our_Ideal
3.2.3_-_Dreams
3.2.4_-_Sex
3.3.02_-_All-Will_and_Free-Will
33.06_-_Alipore_Court
33.16_-_Soviet_Gymnasts
3.4.02_-_The_Inconscient
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3-5_Full_Circle
3.6.01_-_Heraclitus
3.7.1.01_-_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.11_-_Rebirth_and_Karma
3_-_Commentaries_and_Annotated_Translations
4.01_-_INTRODUCTION
4.01_-_Introduction
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_GOLD_AND_SPIRIT
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_THE_REGENERATION_OF_THE_KING
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.06_-_Purification-the_Lower_Mentality
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.1.01_-_The_Intellect_and_Yoga
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_The_Action_of_Equality
4.19_-_The_Nature_of_the_supermind
4.25_-_Towards_the_supramental_Time_Vision
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.02_-_THE_STATUE
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.04_-_THE_POLARITY_OF_ADAM
5.05_-_THE_OLD_ADAM
5.06_-_THE_TRANSFORMATION
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_STAGES_OF_THE_CONJUNCTION
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
APPENDIX_I_-_Curriculum_of_A._A.
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BS_1_-_Introduction_to_the_Idea_of_God
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
Liber
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.03_-_INVOCATION
Maps_of_Meaning_text
Meno
MoM_References
Phaedo
r1912_12_31
r1914_08_05
Sayings_of_Sri_Ramakrishna_(text)
Talks_026-050
Talks_125-150
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Logomachy_of_Zos
The_Shadow_Out_Of_Time
Timaeus

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DEFINITIONS


TERMS STARTING WITH

Psychology ::: Psychology is the science of consciousness and its status and operations in Nature and, if that can be glimpsed or experienced, its status and operations beyond what we know as Nature.Psychology is the knowledge of consciousness and its operations. A complete psychology must be a complex of the science of mind, its operations and its relations to life and body with intuitive and experimental knowledge of the nature of mind and its relations to supermind and spirit. A complete psychology cannot be a pure natural science, but must be a compound of science and metaphysical knowledge.
   Ref: CWSA Vol. 12, 12 Page: 316-17, 305


Psychology: (Gr. psyche, mind or soul + logos, law) The science of the mind, its functions, structure and behavioral effects. In Aristotle, the science of mind, (De Anima), emphasizes mental functionsl; the Scholastics employed a faculty psychology. In Hume and the Mills, study of the data of conscious experience, termed association psychology. In Freud, the study of the unconscious (depth psychology). In behaviorism, the physiological study of physical and chemical responses. In Gestalt psychology, the study of organized psychic activity, .revealing the mind's tendency toward the completion of patterns. Since Kant, psychology has been able to establish itself as an empirical, natural science without a priori metaphysical or theological commitments. The German romanticists (q.v.) and Hegel, who had developed a metaphysical psychology, had turned to cultural history to illustrate their theories of how the mind, conceived as an absolute, must manifest itself. Empirically they have suggested a possible field of exploration for the psychologist, namely, the study of mind in its cultural effects, viz. works of art, science, religion, social organization, etc. which are customarily studied by anthropologists in the case of "primitive" peoples. But it would be as difficult to separate anthropology from social psychology as to sharply distinguish so-called "primitive" peoples from "civilized" ones.

Psychology In philosophy, the systematic study of mind, as opposed to physics or the study of matter. Applied in theosophy to the attributes, qualities, and powers of the human intermediate nature, contrasted with physiology. In ancient times psychology was the science of soul; and this science being the causative, and physiology the effective or consequential, no one was considered an informed or expert physiologist who was not previously trained in psychology. In modern days, due to an almost utter ignorance of the inner nature of man, psychology has largely been based on physiology, if indeed not a vague type of physiology itself.

Psychology: The science and study of the human mind, its structure and functions.

Psychology ::: The study of emotion, cognition, and behavior, and their interaction.

Psychology ::: This word is ordinarily used to signify in our days, and in the seats of learning in the Occident, a studymostly beclouded with doubts and hypotheses, and often actual guesswork, meaning little more than akind of mental physiology, practically nothing more than the working of the brain-mind in the lowestastral-psychical apparatus of the human constitution. But in the theosophical philosophy, the wordpsychology is used to mean something very different and of a far nobler character: we might call itpneumatology, or the science or the study of spirit and its rays, because all the inner faculties and powersof man ultimately spring from his spiritual nature. The term psychology ought really to connote the studyof the inner intermediate economy of man, and the interconnection of his principles and elements orcenters of energy or force -- what the man really is inwardly.In days of the far bygone past, psychology was indeed what the word signifies: "the science of soul"; andupon this science was securely based the collateral and subordinate science of genuine physiology.Today, however, it is physiology which serves as the basis for psychology because of a mistaken view ofman's constitution. It is a case of hysteron proteron -- putting the cart before the horse.

psychology ::: Psychology The scientific study of human behaviour and mental processes and how they affect an individual's or a group's physical and mental state. Its goal is to describe, understand, predict, and modify behaviour (where necessary).

psychology ::: n. --> The science of the human soul; specifically, the systematic or scientific knowledge of the powers and functions of the human soul, so far as they are known by consciousness; a treatise on the human soul.

PSYCHOLOGY. ::: The science of consciousness and its states and operations in Nature and, if that be glimpsed or experi- enced, its states and operations beyond what we know as Nature.

PSYCHOLOGY—The science which treats of the mind, its functions, condition of activity and development, its essential nature and place in nature at large.

psychology: the scientific study of the behavior and mental processes.


TERMS ANYWHERE

1. Pragmatics. Theory of the relations between signs and those who produce or receive and understand them. This theory comprehends psychology, sociology, and history of the use of signs, especially of languages.

2. In psychology, the act or process of exercising the mind, the faculty of connecting judgments; the power and fact of using reason; the thought-processes of discussion, debate, argumentation or inference; the manifestation of the discursive property of the mind; the actual use of arguments with a view to convince or persuade; the art and method or proving or demonstrating; the orderly development of thought with a view to, or the attainment of a conclusion believed to be valid. -- The origin, nature and value of reasoning are debated questions, with their answers ranging from spiritualism (reasoning as the exercise of a faculty of the soul) to materialism (reasoning as an epiphenomenon depending on the brain), with all the modern schools of psychology ordering themselves between them. A few points of agreement might be mentioned here: reasoning follows judgment and apprehension, whichever of the last two thought-processes comes first in our psychological development; reasoning proceeds according to four main types, namely deductive, inductive, presumptive and deceptive; reasoning assumes a belief in its own validity undisturbed by doubt, and implies various logical habits and methods which may be organized into a logical doctrine; reasoning requires a reference to some ultimate principles to justify its progress 3. In logic, Reasoning is the process of inference, it is the process of passing from certain propositions already known or assumed to be true, to another truth distinct from them but following from them; it is a discourse or argument which infers one proposition from another, or from a group of others having some common elements between them. The inference is necessary in the case of deductive reasoning; and contingent, probable or wrong, in the case of inductive, presumptive or deceptive reasoning respectively. -- There are various types of reasoning, and proper methods for each type. The definition, discussion, development and evaluation of these types and methods form an important branch of logic and its subdivisions. The details of the application of reasoning to the various sciences, form the subject of methodology. All these types are reducible to one or the other of the two fundamental processes or reasoning, namely deduction and induction. It must be added that the logical study of reasoning is normative logic does not analyze it simply in its natural development, but with a view to guide it towards coherence, validity or truth. -- T.G.

(2) The term experimental psychology is also used in a more restricted sense to designate a special branch of psychology consisting of laboratory studies conducted on normal, human adults as distinguished from such branches as child, abnormal, differential, animal or comparative, social, educational and applied psychology. This restricted sense is employed in the titles of text-books and manuals of "experimental psychology." Included in this field are such topics as sensory phenomena, perception, judgment, memory, learning, reaction-time, motor phenomena, emotional responses, motivation, thinking and reasoning. This identification of experimental psychology with a specific type of content is largely a result of historical accident, the first experimental psychologists were preoccupied with these particular topics.

6. Razei deRazin (Secrets of Secrets), a treatise on physiognomy and higher psychology;

abhidharma. (P. abhidhamma; T. chos mngon pa; C. apidamo/duifa; J. abidatsuma/taiho; K. abidalma/taebop 阿毘達磨/對法). In Sanskrit, abhidharma is a prepositional compound composed of abhi- + dharma. The compound is typically glossed with abhi being interpreted as equivalent to uttama and meaning "highest" or "advanced" DHARMA (viz., doctrines or teachings), or abhi meaning "pertaining to" the dharma. The SARVASTIVADA Sanskrit tradition typically follows the latter etymology, while the THERAVADA PAli tradition prefers the former, as in BUDDHAGHOSA's gloss of the term meaning either "special dharma" or "supplementary dharma." These definitions suggest that abhidharma was conceived as a precise (P. nippariyAya), definitive (PARAMARTHA) assessment of the dharma that was presented in its discursive (P. sappariyAya), conventional (SAMVṚTI) form in the SuTRAS. Where the sutras offered more subjective presentations of the dharma, drawing on worldly parlance, simile, metaphor, and personal anecdote in order to appeal to their specific audiences, the abhidharma provided an objective, impersonal, and highly technical description of the specific characteristics of reality and the causal processes governing production and cessation. There are two divergent theories for the emergence of the abhidharma as a separate genre of Buddhist literature. In one theory, accepted by most Western scholars, the abhidharma is thought to have evolved out of the "matrices" (S. MATṚKA; P. mAtikA), or numerical lists of dharmas, that were used as mnemonic devices for organizing the teachings of the Buddha systematically. Such treatments of dharma are found even in the sutra literature and are probably an inevitable by-product of the oral quality of early Buddhist textual transmission. A second theory, favored by Japanese scholars, is that abhidharma evolved from catechistic discussions (abhidharmakathA) in which a dialogic format was used to clarify problematic issues in doctrine. The dialogic style also appears prominently in the sutras where, for example, the Buddha might give a brief statement of doctrine (uddesa; P. uddesa) whose meaning had to be drawn out through exegesis (NIRDEsA; P. niddesa); indeed, MAHAKATYAYANA, one of the ten major disciples of the Buddha, was noted for his skill in such explications. This same style was prominent enough in the sutras even to be listed as one of the nine or twelve genres of Buddhist literature (specifically, VYAKARAnA; P. veyyAkarana). According to tradition, the Buddha first taught the abhidharma to his mother MAHAMAYA, who had died shortly after his birth and been reborn as a god in TUsITA heaven. He met her in the heaven of the thirty-three (TRAYASTRIMsA), where he expounded the abhidharma to her and the other divinities there, repeating those teachings to sARIPUTRA when he descended each day to go on his alms-round. sAriputra was renowned as a master of the abhidharma. Abhidharma primarily sets forth the training in higher wisdom (ADHIPRAJNAsIKsA) and involves both analytical and synthetic modes of doctrinal exegesis. The body of scholastic literature that developed from this exegetical style was compiled into the ABHIDHARMAPItAKA, one of the three principal sections of the Buddhist canon, or TRIPItAKA, along with sutra and VINAYA, and is concerned primarily with scholastic discussions on epistemology, cosmology, psychology, KARMAN, rebirth, and the constituents of the process of enlightenment and the path (MARGA) to salvation. (In the MAHAYANA tradition, this abhidharmapitaka is sometimes redefined as a broader "treatise basket," or *sASTRAPItAKA.)

abnormal psychology: the empirical study of abnormal behaviour, which seeks to describe, explain and predict abnormal behaviour.

Abortion The destruction of the fetus in the uterus. The issues involved in the act are more vital and far-reaching than is generally suspected. Blavatsky in classifying feticide as unjustifiable murder, says: “yet it is neither from the standpoint of law, nor from any argument drawn from one or another orthodox ism that the warning voice is sent forth against the immoral and dangerous practice, but rather in occult philosophy both physiology and psychology show the disastrous consequence. . . . For, indeed, when even successful and the mother does not die just then, it still shortens her life on earth to prolong it with dreary percentage in Kamaloka, the intermediate sphere between the earth and the region of rest, . . . a necessary halting place in the evolution of the degree of life. The crime committed lies precisely in the wilful and sinful destruction of life, and interference with the operations of nature, hence — with Karma — that of the mother and the would-be future human being. The sin is not regarded by theosophists as one of a religious character, . . . But foeticide is a crime against nature” (BCW 5:107-8).

Act Psychology: (Lat. actum, a thing done) A type of psychology traceable to F. Brentano, Psychologte vom empirischen Standpunkte (1874) which considers the mental act (e.g. the act of sensing a red color patch) rather than the content (e.g. the red color) the proper subject matter of psychology. (See Intentionalism.) -- L.W.

actualisation: an important concept in humanistic psychology, meaning the achievement of one's potential.

A distinction is frequently drawn between two observational methods in psychology: (a) introspection which appeals to private data, accessible to a single observer (see Introspection), and (b) objective observation of public data, accessible to a number of observers among whom there is substantial agreement (see Behaviorism). These two methods, though they are often regarded as disparate, may perhaps be more properly regarded as the extremes of a continuum of observational objectivity, many varying degrees of which can be found in psychological experimentation.

Adler (1870-1937)- an Austrian doctor and psychologist, who was initially influenced by Freud, and later developed his own theory of personality andpsychotherapy, through “individual psychology”. Adler strongly believed in treating each patient holistically as a “whole person”, and a range of his ideas and techniques have been applied to a variety of psychology, including cognitive behavioural therapy and holistic psychology.

Adorno (1903-1969): was a philosopher, sociologist and composer. Within social psychology, is largely remembered for defining the authoritarian personality (characterised by intolerance of ambiguity, prejudiced attitudes and conformity to authority, with an emphasis on the influence of childhood experiences and internalisation) and the subsequent development of the F-scale (a measurement of the authoritarian personality).

Aesthetics. Any system or program of fine art emphasizing the ideal (s.) is Aesthetic Idealism. The view that the goal of fine art is an embodiment or reflection of the perfections of archetypal Ideas or timeless essences (Platonism). The view of art which emphasizes feeling, sentiment, and idealization (as opposed to "literal reproduction" of fact). The view of art which emphasizes cognitive content (as opposed to abstract feeling, primitive intuition, formal line or structure, mere color or tone). Psychology. The doctrine that ideas or judgments are causes of thought and behavior, and not mere effects or epiphenomena, is Psychological Idealism.

affect: emotion or mood, e.g. sadness. Within abnormal psychology, patients may display different types of affect disturbance, e.g. blunted, flat or inappropriate affect.

(a) In contemporary psychology and epistemology: Perception is the apprehension of ordinary sense-objects, such as trees, houses, chairs, etc., on the occasion of sensory stimulation. Perception is distinguished, on the one hand, from sensation (the apprehension of isolated sense qualities) and on the other hand, from higher ideational processes of imagination, remembrance, conception and reasoning. The percept or vehicle of perception consists of actually given sense qualities supplemented by imaginatively supplied qualities which on the basis of earlier experience are ascribed to the perceived object.

Alcuin: (c. 730-804) Was born in Northumbria and studied at the School of York under Egbert. In 781 he was called to head the Palatine School of Charlemagne. He died at St. Martin of Tours. It is his general influence on the revival of Christian learning that is significant in the history of philosophy. His psychology is a form of simplified Augustinianism. His treatise, De animae ratione ad Eulaliam Virginem, is extant (PL 101). -- V.J.B.

A lemming ::: refers to the act of an investor following the crowd into an investment, without doing research themselves; this usually results in losses. These investors are emotional and easily swayed by short-term market performance. This "herd" mentality can increase the chance of losing money, because investors either leave the market too early or get into it too late, when prices are already too high to make a profit. n the animal kingdom, a lemming is a rodent known for periodic mass migrations that occasionally end in drowning. To contradict the "herd" mentality, many proactive investors react in an opposite fashion than what the majority of investors are doing. For example, if investors are in a buying frenzy, anti-"herd" investors will sell and when the crowd sells, these investors will go against the lemmings by buying stocks, instead. The antidote to becoming a lemming investor is to keep emotions separate from trading judgment. Instead, concentrate on spotting lemming activity and consider exploiting it for gain by moving in a contrarian fashion. Here's why this is a better strategy that succumbing to the lemming mentality: extreme optimism often coincides with market tops. People think the sky's the limit and send stock prices flying. However, savvier investors know that the time to sell is when prices are high. Likewise, extreme pessimism can be bullish for a contrarian investor. Toward the end of a big decline, the last bulls throw in the towel and sell with a vengeance. Cooler heads in such situations can see the fire sale happening and buy. Studies have found that investors are most influenced by current events – market news, political events, earnings, etc. – and ignore long-term investment and economic fundamentals. Furthermore, if a movement starts in one direction, it tends to pick up more and more investors with time and momentum. The impact of such lemming-like behavior has been made worse in recent years because of more quantity of more sensationalist financial, economic, and other news than ever before. This proliferation of financial media inevitable affects investor psychology.

Al Farabi: Died 950, introduced Aristotelian logic into the world of Islam. He was known to posterity as the "second Aristotle". He continued the encyclopedic tradition inaugurated by Al Kindi. His metaphysical speculation influenced Avicenna who found in the works of his predecessor the fundamental notion of a distinction between existence and essence, the latter not implying necessarily in a contingent being the former which therefore has to be given by God. He also emphasizes the Aristotelian notion of the "first mover". The concretization of the universal nature in particular things points to a creative power which has endowed being with such a nature. Al Farabi's philosophy is dependent in certain parts on Neo-Platonism. Creation is emanation. There is an anima mundi the images of which become corporeal beings. Logic is considered as the preamble to all science. Physics comprises all factual knowledge, including psychology; metaphysics and ethics are the other parts of philosophy. Cl. Baeumker, Alfarabi, Ueber den Vrsprung der Wissensehaften, Beitr. z. Gesch. d. Philos. d. MA. 1916. Vol. XIX. M. Horten, Das Buch der Ringsteine Farabis. ibid. 1906. Vol. V. -- R.A. Al

All Indian doctrines orient themselves by the Vedas, accepting or rejecting their authority. In ranging from materialism to acosmism and nihilism, from physiologism to spiritualism, realism to idealism, monism to pluralism, atheism and pantheism, Hindus believe they have exhausted all possible philosophic attitudes (cf. darsana), which they feel supplement rather than exclude each other. A unnersal feature is the fusion of religion, metaphysics, ethics and psychology, due to the universal acceptance of a psycho-physicalism, further exemplified in the typical doctrines of karma and samsara (q.v.). Rigorous logic is nevertheless applied in theology where metaphvsics passes into eschatology (cf., e.g., is) and the generally accepted belief in the cyclic nature of the cosmos oscillating between srsti ("throwing out") and pralaya (dissolution) of the absolute reality (cf. abhasa), and in psychology, where epistemology seeks practical outlets in Yoga (q.v.). With a genius for abstraction, thinkers were and are almost invariably hedonistically motivated by the desire to overcome the evils of existence in the hope of attaining liberation (cf. moksa) and everlasting bliss (cf. ananda, nirvana). -- K.F.L.

All these methods were known to the ancients. Unfortunately, the Western lack of any true psychology leaves unexplained the rationale of these healing systems — whether by hypnotism, magnetism, mesmerism, or healing by faith as practiced by the Christian Scientists and faith-healers — and gives no hint of their end results. The potential dangers incurred, both physical and superphysical, are unsuspected. The magnetic healer’s emanation of his vitality and will-force inevitably carries and implants in the person it affects something of his own quality of mind, heart, and body. The germs of any latent disease, hidden vice, or mental bias will complicate any supposed cure. Moreover, the subtle infection on inner lines karmically links for the future both healer and patient in the outcome. Even diseased or evil-minded persons of strong will and animal vitality can displace a disease and, by driving it back onto some inner level of the sufferer’s constitution, can make a seeming cure. Howsoever it is displaced out of sight, it cannot be denied out of existence, and sooner or later it will reappear in a more untimely, unnatural, and probably a more dangerous form because of its suppression at the moment of its endeavor to exhaust itself in physical expression. Physical disease, originating in wrong thought in this or a former life, becomes visible on the most material level in working its way out of the system for good. It is positively pernicious for a healer to act upon the will, conscience, or moral integrity of the sick person by hypnotizing his mind, will, and conscience into believing that sickness does not exist, or that he is a victim of fate instead of suffering from his own past actions. Any such control of another’s conscious life is a form of suggestion or hypnotism, and falls under what was formerly called black magic.

Also artificial creativity, mechanical creativity, creative computing, or creative computation. ::: A multidisciplinary endeavour that includes the fields of artificial intelligence, cognitive psychology, philosophy, and the arts.

Also artificial emotional intelligence or emotion AI. ::: The study and development of systems and devices that can recognize, interpret, process, and simulate human affects. Affective computing is an interdisciplinary field spanning computer science, psychology, and cognitive science.[13][14]

Among its members W. Dubislav (1937), K. Grelling, O. Helmer, C. G. Hempel, A. Herzberg, K.. Korsch, H. Reichenbach (q.v.), M. Strauss. Many members of the following groups may be regarded as adherents of Scientific Empiricism: the Berlin Society for Scientific Philosophy, the W arsaw School, the Cambridge School for Analytic Philosophy (q.v.), further, in U. S. A., some of the representatives of contemporary Pragmatism (q.v.), especially C. W. Morris, of Neo-Realism (q.v.), and of Operationalism (q.v.).   Among the individual adherents not belonging to the groups mentioned: E. Kaila (Finland), J. Jörgensen (Denmark), A. Ness (Norway); A. J. Ayer, J. H. Woodger (England); M. Boll (France); K. Popper (now New Zealand); E. Brunswik, H. Gomperz, Felix Kaufmann, R. V. Mises, L. Rougier, E. Zilsel (now in U. S. A.); E. Nagel, W. V. Quine, and many others (in U.S.A.). The general attitude and the views of Scientific Empiricism are in esential agreement with those of Logical Empiricism (see above, 1). Here, the unity of science is especially emphasized, in various respects   There is a logical unity of the language of science; the concepts of different branches of science are not of fundamentally different kinds but belong to one coherent system. The unity of science in this sense is closely connected with the thesis of Physicahsm (q.v.).   There is a practical task in the present stage of development, to come to a better mutual adaptation of terminologies in different branches of science.   There is today no unity of the laws of science. It is an aim of the future development of science to come, if possible, to a simple set of connected, fundamental laws from which the special laws in the different branches of science, including the social sciences, can be deduced. Here also, the analysis of language is regarded as one of the chief methods of the science of science. While logical positivism stressed chiefly the logical side of this analysis, it is here carried out from various directions, including an analysis of the biological and sociological sides of the activities of language and knowledge, as they have been emphasized earlier by Pragmatism (q.v.), especially C. S. Peirce and G. H. Mead. Thus the development leads now to a comprehensive general theory of signs or semiotic (q.v.) as a basis for philosophy The following publications and meetings may be regarded as organs of this movement.   The periodical "Erkenntnis", since 1930, now continued as "Journal of Unified Science"   The "Encyclopedia of Unified Science", its first part ("Foundations of the Unity of Science", 2 vols.) consisting of twenty monographs (eight appeared by 1940). Here, the foundations of various fields of science are discussed, especially from the point of view of the unity of science and scientific procedure, and the relations between the fields. Thus, the work intends to serve as an introduction to the science of science (q.v.).   A series of International Congresses for the Unity of Science was started by a preliminary conference in Prague 1934 (see report, Erkenntnis 5, 1935). The congresses took place at Pans in 1935 ("Actes", Pans 1936; Erkenntnis 5, 1936); at Copenhagen in 1936 (Erkenntnis 6, 1937); at Paris in 1937; at Cambridge, England, in 1938 (Erkenntnis 7, 1938); at Cambridge, Mass., in 1939 (J. Unif. Sc. 9, 1941); at Chicago in 1941.   Concerning the development and the aims of this movement, see O. Neurath and C. W. Morris (for both, see above, I D), further H. Reichenbach, Ziele and Wege der heutigen Naturphilosophie, 1931; S. S. Stevens, "Psychology and the Science of Science", Psych. Bull. 36, 1939 (with bibliography). Bibliographies in "Erkenntnis": 1, 1931, p. 315, p. 335 (Polish authors); 2, 1931, p. 151, p. 189; 5, 1935, p. 185, p. 195 (American authors), p. 199 (Polish authors), p. 409, larger bibliography: in Encycl. Unif. Science, vol. II, No. 10 (to ippetr in 1942). -- R.C.

analytical psychology: branch of psychology developed by Jung - emphasizes the interplay between oppositional forces within the psyche and the ways in which these internal conflicts affect personality development.

animalism, carnality, sensuality; passion, anger; egotism. In contemporary Arabic, this term is also used to describe psychology.

animastic ::: a. --> Pertaining to mind or spirit; spiritual. ::: n. --> Psychology.

Animism: (Lat. anima, soul) The doctrine of the reality of souls. Anthropology: (a) the view that souls are attached to all things either as their inner principle of spontaneity or activity, or as their dwellers, (b) the doctrine that Nature is inhabited by various grades of spirits, (s. Spiritism). Biology Psychology: the view that the ground whatever has disowned its relations is an sich. of life is immaterial soul rather than the material body. Metaphysics: the theory that Being is animate, living, ensouled (s. Hylozoism, Personalism, Monadism). Cosmology: the view that the World and the astronomical bodies possess souls (s. World Soul). --W.L. Annihilationism: The doctrine of the complete extinction of the wicked or impenitent at death. Edward White in England in the last century taught the doctrine in opposition to the belief in the eternal punishment of those not to be saved. -- V.F.

Antahkarana-sastra: Psychology; science of the internal organ, viz., mind, intelligence and ego.

A posteriori: (Lat. following after) (a) In psychology and epistemology: refers to the data of the mind which owe their origin to the outside world of human experience. Such data are acquired by the mind and do not belong to the mind's native equipment (a priori). (b) In logic: a posteriori reasoning (as opposed to a priori reasoning) is inductive, i.e., the type which begins with observed facts and from these infers general conclusions. -- V.F.

Appetite: Name given in Scholastic psychology to all strivings. Sensitive appetites tend toward Individual goods. They are concupiscible insofar as they are directed toward a sensible good or strive to avoid a sensible evil; irascible if the striving encounters obstacles. Their movements are the cause of emotions. Rational or intellectual appetite=will, tending towards the good as such and necessarily therefore towards God as the summum bonum. -- R.A.

Appetition: (Lat. ad + petere, to seek) The internal drive which in the Leibnizian psychology effects the passage from one perception to another. Leibniz, The Monodology, § 15. -- L.W.

Ardigo, Roberto: (1828-1920) Was the leader in the Italian positivistic movement in philosophy. He was born in Padua and educated as a Catholic priest, but he became interested in the views of Comte, abandoned the ministry and became a professor at the Univ. of Padua. His emphasis on psychology differentiates his thought from Comtism. Chief works: La psicologia come scienze positive (1870), La morale dei positivisti (1885). -- V.J.B.

Aristippus the younger: A grandson of Aristippus of Cyrene, the founder of the Cyrenaic School; author of a physiological psychology which sought to trace the origin of human feelings. See Cyrenaics. -- M.F.

Artificial_intelligence ::: (AI:) is a term for simulated intelligence in machines. These machines are programmed to "think" like a human and mimic the way a person acts. The ideal characteristic of artificial intelligence is its ability to rationalize and take actions that have the best chance of achieving a specific goal, although the term can be applied to any machine that exhibits traits associated with a human mind, such as learning and solving problems.   :::BREAKING DOWN 'Artificial Intelligence - AI'   Artificial intelligence is based around the idea that human intelligence can be defined in such exact terms that a machine can mimic it. The goals of artificial intelligence include learning, reasoning and perception, and machines are wired using a cross-disciplinary approach based in mathematics, computer science, linguistics, psychology and more.  As technology advances, previous benchmarks that defined artificial intelligence become outdated. For example, machines that calculate basic functions or recognize text through methods such as optimal character recognition are no longer said to have artificial intelligence, since this function is now taken for granted as an inherent computer function.  Some examples of machines with artificial intelligence include computers that play chess, which have been around for years, and self-driving cars, which are a relatively new development. Each of these machines must weigh the consequences of any action they take, as each action will impact the end result. In chess, this end result is winning the game. For self-driving cars, the computer system must take into account all external data and compute it to act in a way that prevents collision

Associationist Psychology: See Associationism. -- L.W.

Astrology Universal analogy provides a key to occult mysteries by studying the nature and motions of the celestial orbs. The heavenly bodies are in essence gods, and the influence they shed is the aura which likewise emanates from all living beings. Ancient astrology taught the absolute solidarity of the universe and of everything within it as an organic entity so that the operations and motions of the celestial bodies and influences flowing forth from them governed or regulated all subordinate beings over which their sway fell. The seven sacred planets are correlated with the cosmic and human septenates; learning the natures of these planets provides one key to an understanding of the natures of their correspondences. By their motions they measure cycles and determine epochs. Every being, if we reckon its life cycle, is an event; its nature, its destiny, is shown if we know and can define the epoch of its birth. Thus the adept, in proportion to his skill, can interpret the past and estimate what is to come; he can define the interrelations of things and arrive at an understanding of the structure of macrocosms and microcosms, which are spread out alike in time and space. “Astrology is a science as infallible as astronomy itself, with the condition, however, that its interpreters must be equally infallible; and it is this condition, sine qua non, so very difficult of realization, that has always proved a stumbling-block to both. Astrology is to exact astronomy what psychology is to exact physiology. In astrology and psychology one has to step beyond the visible world of matter, and enter into the domain of transcendent spirit” (IU 1:259).

(a) the self as applied to the bearer of subjective experience, or the physical or somatic (G. S. Hall, The American Journal of Psychology, 1897-1898) self; and

Atman(Sanskrit) ::: The root of atman is hardly known; its origin is uncertain, but the general meaning is that of"self." The highest part of man -- self, pure consciousness per se. The essential and radical power orfaculty in man which gives to him, and indeed to every other entity or thing, its knowledge or sentientconsciousness of selfhood. This is not the ego.This principle (atman) is a universal one; but during incarnations its lowest parts take on attributes,because it is linked with the buddhi, as the buddhi is linked with the manas, as the manas is linked to thekama, and so on down the scale.Atman is also sometimes used of the universal self or spirit which is called in the Sanskrit writingsBrahman (neuter), and the Brahman or universal spirit is also called the paramatman.Man is rooted in the kosmos surrounding him by three principles, which can hardly be said to be abovethe first or atman, but are, so to say, that same atman's highest and most glorious parts.The inmost link with the Unutterable was called in ancient India by the term ``self,'' which has often beenmistranslated "soul." The Sanskrit word is atman and applies, in psychology, to the human entity. Theupper end of the link, so to speak, was called paramatman, or the ``self beyond,'' i.e., the permanentSELF -- words which describe neatly and clearly to those who have studied this wonderful philosophy,somewhat of the nature and essence of the being which man is, and the source from which, inbeginningless and endless duration, he sprang. Child of earth and child of heaven, he contains both inhimself.We say that the atman is universal, and so it is. It is the universal selfhood, that feeling or consciousnessof selfhood which is the same in every human being, and even in all the inferior beings of the hierarchy,even in those of the beast kingdom under us, and dimly perceptible in the plant world, and which is latenteven in the minerals. This is the pure cognition, the abstract idea, of self. It differs not at all throughoutthe hierarchy, except in degree of self-recognition. Though universal, it belongs (so far as we areconcerned in our present stage of evolution) to the fourth kosmic plane, though it is our seventh principlecounting upwards.

attachment theory: a psychodynamic approach to developmental psychology, which places a lot of emphasis on the formation of a secure attachment between infant and primary carer(s).

Attribute: Commonly, what is proper to a thing (Latm, ad-tribuere, to assign, to ascribe, to bestow). Loosely assimilated to a quality, a property, a characteristic, a peculiarity, a circumstance, a state, a category, a mode or an accident, though there are differences among all these terms. For example, a quality is an inherent property (the qualities of matter), while an attribute refers to the actual properties of a thing only indirectly known (the attributes of God). Another difference between attribute and quality is that the former refers to the characteristics of an infinite being, while the latter is used for the characteristics of a finite being. In metaphysics, an attribute is what is indispensable to a spiritual or material substance; or that which expresses the nature of a thing; or that without which a thing is unthinkable. As such, it implies necessarily a relation to some substance of which it is an aspect or conception. But it cannot be a substance, as it does not exist by itself. The transcendental attributes are those which belong to a being because it is a being: there are three of them, the one, the true and the good, each adding something positive to the idea of being. The word attribute has been and still is used more readily, with various implications, by substantialist systems. In the 17th century, for example, it denoted the actual manifestations of substance. [Thus, Descartes regarded extension and thought as the two ultimate, simple and original attributes of reality, all else being modifications of them. With Spinoza, extension and thought became the only known attributes of Deity, each expressing in a definite manner, though not exclusively, the infinite essence of God as the only substance. The change in the meaning of substance after Hume and Kant is best illustrated by this quotation from Whitehead: "We diverge from Descartes by holding that what he has described as primary attributes of physical bodies, are really the forms of internal relationships between actual occasions and within actual occasions" (Process and Reality, p. 471).] The use of the notion of attribute, however, is still favoured by contemporary thinkers. Thus, John Boodin speaks of the five attributes of reality, namely: Energy (source of activity), Space (extension), Time (change), Consciousness (active awareness), and Form (organization, structure). In theodicy, the term attribute is used for the essential characteristics of God. The divine attributes are the various aspects under which God is viewed, each being treated as a separate perfection. As God is free from composition, we know him only in a mediate and synthetic way thrgugh his attributes. In logic, an attribute is that which is predicated or anything, that which Is affirmed or denied of the subject of a proposition. More specifically, an attribute may be either a category or a predicable; but it cannot be an individual materially. Attributes may be essential or accidental, necessary or contingent. In grammar, an attribute is an adjective, or an adjectival clause, or an equivalent adjunct expressing a characteristic referred to a subject through a verb. Because of this reference, an attribute may also be a substantive, as a class-name, but not a proper name as a rule. An attribute is never a verb, thus differing from a predicate which may consist of a verb often having some object or qualifying words. In natural history, what is permanent and essential in a species, an individual or in its parts. In psychology, it denotes the way (such as intensity, duration or quality) in which sensations, feelings or images can differ from one another. In art, an attribute is a material or a conventional symbol, distinction or decoration.

Aufklärung: In general, this German word and its English equivalent Enlightenment denote the self-emancipation of man from mere authority, prejudice, convention and tradition, with an insistence on freer thinking about problems uncritically referred to these other agencies. According to Kant's famous definition "Enlightenment is the liberation of man from his self-caused state of minority, which is the incapacity of using one's understanding without the direction of another. This state of minority is caused when its source lies not in the lack of understanding, but in the lack of determination and courage to use it without the assistance of another" (Was ist Aufklärung? 1784). In its historical perspective, the Aufklärung refers to the cultural atmosphere and contrlbutions of the 18th century, especially in Germany, France and England [which affected also American thought with B. Franklin, T. Paine and the leaders of the Revolution]. It crystallized tendencies emphasized by the Renaissance, and quickened by modern scepticism and empiricism, and by the great scientific discoveries of the 17th century. This movement, which was represented by men of varying tendencies, gave an impetus to general learning, a more popular philosophy, empirical science, scriptural criticism, social and political thought. More especially, the word Aufklärung is applied to the German contributions to 18th century culture. In philosophy, its principal representatives are G. E. Lessing (1729-81) who believed in free speech and in a methodical criticism of religion, without being a free-thinker; H. S. Reimarus (1694-1768) who expounded a naturalistic philosophy and denied the supernatural origin of Christianity; Moses Mendelssohn (1729-86) who endeavoured to mitigate prejudices and developed a popular common-sense philosophy; Chr. Wolff (1679-1754), J. A. Eberhard (1739-1809) who followed the Leibnizian rationalism and criticized unsuccessfully Kant and Fichte; and J. G. Herder (1744-1803) who was best as an interpreter of others, but whose intuitional suggestions have borne fruit in the organic correlation of the sciences, and in questions of language in relation to human nature and to national character. The works of Kant and Goethe mark the culmination of the German Enlightenment. Cf. J. G. Hibben, Philosophy of the Enlightenment, 1910. --T.G. Augustinianism: The thought of St. Augustine of Hippo, and of his followers. Born in 354 at Tagaste in N. Africa, A. studied rhetoric in Carthage, taught that subject there and in Rome and Milan. Attracted successively to Manicheanism, Scepticism, and Neo-Platontsm, A. eventually found intellectual and moral peace with his conversion to Christianity in his thirty-fourth year. Returning to Africa, he established numerous monasteries, became a priest in 391, Bishop of Hippo in 395. Augustine wrote much: On Free Choice, Confessions, Literal Commentary on Genesis, On the Trinity, and City of God, are his most noted works. He died in 430.   St. Augustine's characteristic method, an inward empiricism which has little in common with later variants, starts from things without, proceeds within to the self, and moves upwards to God. These three poles of the Augustinian dialectic are polarized by his doctrine of moderate illuminism. An ontological illumination is required to explain the metaphysical structure of things. The truth of judgment demands a noetic illumination. A moral illumination is necessary in the order of willing; and so, too, an lllumination of art in the aesthetic order. Other illuminations which transcend the natural order do not come within the scope of philosophy; they provide the wisdoms of theology and mysticism. Every being is illuminated ontologically by number, form, unity and its derivatives, and order. A thing is what it is, in so far as it is more or less flooded by the light of these ontological constituents.   Sensation is necessary in order to know material substances. There is certainly an action of the external object on the body and a corresponding passion of the body, but, as the soul is superior to the body and can suffer nothing from its inferior, sensation must be an action, not a passion, of the soul. Sensation takes place only when the observing soul, dynamically on guard throughout the body, is vitally attentive to the changes suffered by the body. However, an adequate basis for the knowledge of intellectual truth is not found in sensation alone. In order to know, for example, that a body is multiple, the idea of unity must be present already, otherwise its multiplicity could not be recognized. If numbers are not drawn in by the bodily senses which perceive only the contingent and passing, is the mind the source of the unchanging and necessary truth of numbers? The mind of man is also contingent and mutable, and cannot give what it does not possess. As ideas are not innate, nor remembered from a previous existence of the soul, they can be accounted for only by an immutable source higher than the soul. In so far as man is endowed with an intellect, he is a being naturally illuminated by God, Who may be compared to an intelligible sun. The human intellect does not create the laws of thought; it finds them and submits to them. The immediate intuition of these normative rules does not carry any content, thus any trace of ontologism is avoided.   Things have forms because they have numbers, and they have being in so far as they possess form. The sufficient explanation of all formable, and hence changeable, things is an immutable and eternal form which is unrestricted in time and space. The forms or ideas of all things actually existing in the world are in the things themselves (as rationes seminales) and in the Divine Mind (as rationes aeternae). Nothing could exist without unity, for to be is no other than to be one. There is a unity proper to each level of being, a unity of the material individual and species, of the soul, and of that union of souls in the love of the same good, which union constitutes the city. Order, also, is ontologically imbibed by all beings. To tend to being is to tend to order; order secures being, disorder leads to non-being. Order is the distribution which allots things equal and unequal each to its own place and integrates an ensemble of parts in accordance with an end. Hence, peace is defined as the tranquillity of order. Just as things have their being from their forms, the order of parts, and their numerical relations, so too their beauty is not something superadded, but the shining out of all their intelligible co-ingredients.   S. Aurelii Augustini, Opera Omnia, Migne, PL 32-47; (a critical edition of some works will be found in the Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna). Gilson, E., Introd. a l'etude de s. Augustin, (Paris, 1931) contains very good bibliography up to 1927, pp. 309-331. Pope, H., St. Augustine of Hippo, (London, 1937). Chapman, E., St. Augustine's Philos. of Beauty, (N. Y., 1939). Figgis, J. N., The Political Aspects of St. Augustine's "City of God", (London, 1921). --E.C. Authenticity: In a general sense, genuineness, truth according to its title. It involves sometimes a direct and personal characteristic (Whitehead speaks of "authentic feelings").   This word also refers to problems of fundamental criticism involving title, tradition, authorship and evidence. These problems are vital in theology, and basic in scholarship with regard to the interpretation of texts and doctrines. --T.G. Authoritarianism: That theory of knowledge which maintains that the truth of any proposition is determined by the fact of its having been asserted by a certain esteemed individual or group of individuals. Cf. H. Newman, Grammar of Assent; C. S. Peirce, "Fixation of Belief," in Chance, Love and Logic, ed. M. R. Cohen. --A.C.B. Autistic thinking: Absorption in fanciful or wishful thinking without proper control by objective or factual material; day dreaming; undisciplined imagination. --A.C.B. Automaton Theory: Theory that a living organism may be considered a mere machine. See Automatism. Automatism: (Gr. automatos, self-moving) (a) In metaphysics: Theory that animal and human organisms are automata, that is to say, are machines governed by the laws of physics and mechanics. Automatism, as propounded by Descartes, considered the lower animals to be pure automata (Letter to Henry More, 1649) and man a machine controlled by a rational soul (Treatise on Man). Pure automatism for man as well as animals is advocated by La Mettrie (Man, a Machine, 1748). During the Nineteenth century, automatism, combined with epiphenomenalism, was advanced by Hodgson, Huxley and Clifford. (Cf. W. James, The Principles of Psychology, Vol. I, ch. V.) Behaviorism, of the extreme sort, is the most recent version of automatism (See Behaviorism).   (b) In psychology: Psychological automatism is the performance of apparently purposeful actions, like automatic writing without the superintendence of the conscious mind. L. C. Rosenfield, From Beast Machine to Man Machine, N. Y., 1941. --L.W. Automatism, Conscious: The automatism of Hodgson, Huxley, and Clifford which considers man a machine to which mind or consciousness is superadded; the mind of man is, however, causally ineffectual. See Automatism; Epiphenomenalism. --L.W. Autonomy: (Gr. autonomia, independence) Freedom consisting in self-determination and independence of all external constraint. See Freedom. Kant defines autonomy of the will as subjection of the will to its own law, the categorical imperative, in contrast to heteronomy, its subjection to a law or end outside the rational will. (Fundamental Principles of the Metaphysics of Morals, § 2.) --L.W. Autonomy of ethics: A doctrine, usually propounded by intuitionists, that ethics is not a part of, and cannot be derived from, either metaphysics or any of the natural or social sciences. See Intuitionism, Metaphysical ethics, Naturalistic ethics. --W.K.F. Autonomy of the will: (in Kant's ethics) The freedom of the rational will to legislate to itself, which constitutes the basis for the autonomy of the moral law. --P.A.S. Autonymy: In the terminology introduced by Carnap, a word (phrase, symbol, expression) is autonymous if it is used as a name for itself --for the geometric shape, sound, etc. which it exemplifies, or for the word as a historical and grammatical unit. Autonymy is thus the same as the Scholastic suppositio matertalis (q. v.), although the viewpoint is different. --A.C. Autotelic: (from Gr. autos, self, and telos, end) Said of any absorbing activity engaged in for its own sake (cf. German Selbstzweck), such as higher mathematics, chess, etc. In aesthetics, applied to creative art and play which lack any conscious reference to the accomplishment of something useful. In the view of some, it may constitute something beneficent in itself of which the person following his art impulse (q.v.) or playing is unaware, thus approaching a heterotelic (q.v.) conception. --K.F.L. Avenarius, Richard: (1843-1896) German philosopher who expressed his thought in an elaborate and novel terminology in the hope of constructing a symbolic language for philosophy, like that of mathematics --the consequence of his Spinoza studies. As the most influential apostle of pure experience, the posltivistic motive reaches in him an extreme position. Insisting on the biologic and economic function of thought, he thought the true method of science is to cure speculative excesses by a return to pure experience devoid of all assumptions. Philosophy is the scientific effort to exclude from knowledge all ideas not included in the given. Its task is to expel all extraneous elements in the given. His uncritical use of the category of the given and the nominalistic view that logical relations are created rather than discovered by thought, leads him to banish not only animism but also all of the categories, substance, causality, etc., as inventions of the mind. Explaining the evolution and devolution of the problematization and deproblematization of numerous ideas, and aiming to give the natural history of problems, Avenarius sought to show physiologically, psychologically and historically under what conditions they emerge, are challenged and are solved. He hypothesized a System C, a bodily and central nervous system upon which consciousness depends. R-values are the stimuli received from the world of objects. E-values are the statements of experience. The brain changes that continually oscillate about an ideal point of balance are termed Vitalerhaltungsmaximum. The E-values are differentiated into elements, to which the sense-perceptions or the content of experience belong, and characters, to which belongs everything which psychology describes as feelings and attitudes. Avenarius describes in symbolic form a series of states from balance to balance, termed vital series, all describing a series of changes in System C. Inequalities in the vital balance give rise to vital differences. According to his theory there are two vital series. It assumes a series of brain changes because parallel series of conscious states can be observed. The independent vital series are physical, and the dependent vital series are psychological. The two together are practically covariants. In the case of a process as a dependent vital series three stages can be noted: first, the appearance of the problem, expressed as strain, restlessness, desire, fear, doubt, pain, repentance, delusion; the second, the continued effort and struggle to solve the problem; and finally, the appearance of the solution, characterized by abating anxiety, a feeling of triumph and enjoyment.   Corresponding to these three stages of the dependent series are three stages of the independent series: the appearance of the vital difference and a departure from balance in the System C, the continuance with an approximate vital difference, and lastly, the reduction of the vital difference to zero, the return to stability. By making room for dependent and independent experiences, he showed that physics regards experience as independent of the experiencing indlvidual, and psychology views experience as dependent upon the individual. He greatly influenced Mach and James (q.v.). See Avenarius, Empirio-criticism, Experience, pure. Main works: Kritik der reinen Erfahrung; Der menschliche Weltbegriff. --H.H. Averroes: (Mohammed ibn Roshd) Known to the Scholastics as The Commentator, and mentioned as the author of il gran commento by Dante (Inf. IV. 68) he was born 1126 at Cordova (Spain), studied theology, law, medicine, mathematics, and philosophy, became after having been judge in Sevilla and Cordova, physician to the khalifah Jaqub Jusuf, and charged with writing a commentary on the works of Aristotle. Al-mansur, Jusuf's successor, deprived him of his place because of accusations of unorthodoxy. He died 1198 in Morocco. Averroes is not so much an original philosopher as the author of a minute commentary on the whole works of Aristotle. His procedure was imitated later by Aquinas. In his interpretation of Aristotelian metaphysics Averroes teaches the coeternity of a universe created ex nihilo. This doctrine formed together with the notion of a numerical unity of the active intellect became one of the controversial points in the discussions between the followers of Albert-Thomas and the Latin Averroists. Averroes assumed that man possesses only a disposition for receiving the intellect coming from without; he identifies this disposition with the possible intellect which thus is not truly intellectual by nature. The notion of one intellect common to all men does away with the doctrine of personal immortality. Another doctrine which probably was emphasized more by the Latin Averroists (and by the adversaries among Averroes' contemporaries) is the famous statement about "two-fold truth", viz. that a proposition may be theologically true and philosophically false and vice versa. Averroes taught that religion expresses the (higher) philosophical truth by means of religious imagery; the "two-truth notion" came apparently into the Latin text through a misinterpretation on the part of the translators. The works of Averroes were one of the main sources of medieval Aristotelianlsm, before and even after the original texts had been translated. The interpretation the Latin Averroists found in their texts of the "Commentator" spread in spite of opposition and condemnation. See Averroism, Latin. Averroes, Opera, Venetiis, 1553. M. Horten, Die Metaphysik des Averroes, 1912. P. Mandonnet, Siger de Brabant et l'Averroisme Latin, 2d ed., Louvain, 1911. --R.A. Averroism, Latin: The commentaries on Aristotle written by Averroes (Ibn Roshd) in the 12th century became known to the Western scholars in translations by Michael Scottus, Hermannus Alemannus, and others at the beginning of the 13th century. Many works of Aristotle were also known first by such translations from Arabian texts, though there existed translations from the Greek originals at the same time (Grabmann). The Averroistic interpretation of Aristotle was held to be the true one by many; but already Albert the Great pointed out several notions which he felt to be incompatible with the principles of Christian philosophy, although he relied for the rest on the "Commentator" and apparently hardly used any other text. Aquinas, basing his studies mostly on a translation from the Greek texts, procured for him by William of Moerbecke, criticized the Averroistic interpretation in many points. But the teachings of the Commentator became the foundation for a whole school of philosophers, represented first by the Faculty of Arts at Paris. The most prominent of these scholars was Siger of Brabant. The philosophy of these men was condemned on March 7th, 1277 by Stephen Tempier, Bishop of Paris, after a first condemnation of Aristotelianism in 1210 had gradually come to be neglected. The 219 theses condemned in 1277, however, contain also some of Aquinas which later were generally recognized an orthodox. The Averroistic propositions which aroused the criticism of the ecclesiastic authorities and which had been opposed with great energy by Albert and Thomas refer mostly to the following points: The co-eternity of the created word; the numerical identity of the intellect in all men, the so-called two-fold-truth theory stating that a proposition may be philosophically true although theologically false. Regarding the first point Thomas argued that there is no philosophical proof, either for the co-eternity or against it; creation is an article of faith. The unity of intellect was rejected as incompatible with the true notion of person and with personal immortality. It is doubtful whether Averroes himself held the two-truths theory; it was, however, taught by the Latin Averroists who, notwithstanding the opposition of the Church and the Thomistic philosophers, gained a great influence and soon dominated many universities, especially in Italy. Thomas and his followers were convinced that they interpreted Aristotle correctly and that the Averroists were wrong; one has, however, to admit that certain passages in Aristotle allow for the Averroistic interpretation, especially in regard to the theory of intellect.   Lit.: P. Mandonnet, Siger de Brabant et l'Averroisme Latin au XIIIe Siecle, 2d. ed. Louvain, 1911; M. Grabmann, Forschungen über die lateinischen Aristotelesübersetzungen des XIII. Jahrhunderts, Münster 1916 (Beitr. z. Gesch. Phil. d. MA. Vol. 17, H. 5-6). --R.A. Avesta: See Zendavesta. Avicehron: (or Avencebrol, Salomon ibn Gabirol) The first Jewish philosopher in Spain, born in Malaga 1020, died about 1070, poet, philosopher, and moralist. His main work, Fons vitae, became influential and was much quoted by the Scholastics. It has been preserved only in the Latin translation by Gundissalinus. His doctrine of a spiritual substance individualizing also the pure spirits or separate forms was opposed by Aquinas already in his first treatise De ente, but found favor with the medieval Augustinians also later in the 13th century. He also teaches the necessity of a mediator between God and the created world; such a mediator he finds in the Divine Will proceeding from God and creating, conserving, and moving the world. His cosmogony shows a definitely Neo-Platonic shade and assumes a series of emanations. Cl. Baeumker, Avencebrolis Fons vitae. Beitr. z. Gesch. d. Philos. d. MA. 1892-1895, Vol. I. Joh. Wittman, Die Stellung des hl. Thomas von Aquino zu Avencebrol, ibid. 1900. Vol. III. --R.A. Avicenna: (Abu Ali al Hosain ibn Abdallah ibn Sina) Born 980 in the country of Bocchara, began to write in young years, left more than 100 works, taught in Ispahan, was physician to several Persian princes, and died at Hamadan in 1037. His fame as physician survived his influence as philosopher in the Occident. His medical works were printed still in the 17th century. His philosophy is contained in 18 vols. of a comprehensive encyclopedia, following the tradition of Al Kindi and Al Farabi. Logic, Physics, Mathematics and Metaphysics form the parts of this work. His philosophy is Aristotelian with noticeable Neo-Platonic influences. His doctrine of the universal existing ante res in God, in rebus as the universal nature of the particulars, and post res in the human mind by way of abstraction became a fundamental thesis of medieval Aristotelianism. He sharply distinguished between the logical and the ontological universal, denying to the latter the true nature of form in the composite. The principle of individuation is matter, eternally existent. Latin translations attributed to Avicenna the notion that existence is an accident to essence (see e.g. Guilelmus Parisiensis, De Universo). The process adopted by Avicenna was one of paraphrasis of the Aristotelian texts with many original thoughts interspersed. His works were translated into Latin by Dominicus Gundissalinus (Gondisalvi) with the assistance of Avendeath ibn Daud. This translation started, when it became more generally known, the "revival of Aristotle" at the end of the 12th and the beginning of the 13th century. Albert the Great and Aquinas professed, notwithstanding their critical attitude, a great admiration for Avicenna whom the Arabs used to call the "third Aristotle". But in the Orient, Avicenna's influence declined soon, overcome by the opposition of the orthodox theologians. Avicenna, Opera, Venetiis, 1495; l508; 1546. M. Horten, Das Buch der Genesung der Seele, eine philosophische Enzyklopaedie Avicenna's; XIII. Teil: Die Metaphysik. Halle a. S. 1907-1909. R. de Vaux, Notes et textes sur l'Avicennisme Latin, Bibl. Thomiste XX, Paris, 1934. --R.A. Avidya: (Skr.) Nescience; ignorance; the state of mind unaware of true reality; an equivalent of maya (q.v.); also a condition of pure awareness prior to the universal process of evolution through gradual differentiation into the elements and factors of knowledge. --K.F.L. Avyakta: (Skr.) "Unmanifest", descriptive of or standing for brahman (q.v.) in one of its or "his" aspects, symbolizing the superabundance of the creative principle, or designating the condition of the universe not yet become phenomenal (aja, unborn). --K.F.L. Awareness: Consciousness considered in its aspect of act; an act of attentive awareness such as the sensing of a color patch or the feeling of pain is distinguished from the content attended to, the sensed color patch, the felt pain. The psychologlcal theory of intentional act was advanced by F. Brentano (Psychologie vom empirischen Standpunkte) and received its epistemological development by Meinong, Husserl, Moore, Laird and Broad. See Intentionalism. --L.W. Axiological: (Ger. axiologisch) In Husserl: Of or pertaining to value or theory of value (the latter term understood as including disvalue and value-indifference). --D.C. Axiological ethics: Any ethics which makes the theory of obligation entirely dependent on the theory of value, by making the determination of the rightness of an action wholly dependent on a consideration of the value or goodness of something, e.g. the action itself, its motive, or its consequences, actual or probable. Opposed to deontological ethics. See also teleological ethics. --W.K.F. Axiologic Realism: In metaphysics, theory that value as well as logic, qualities as well as relations, have their being and exist external to the mind and independently of it. Applicable to the philosophy of many though not all realists in the history of philosophy, from Plato to G. E. Moore, A. N. Whitehead, and N, Hartmann. --J.K.F. Axiology: (Gr. axios, of like value, worthy, and logos, account, reason, theory). Modern term for theory of value (the desired, preferred, good), investigation of its nature, criteria, and metaphysical status. Had its rise in Plato's theory of Forms or Ideas (Idea of the Good); was developed in Aristotle's Organon, Ethics, Poetics, and Metaphysics (Book Lambda). Stoics and Epicureans investigated the summum bonum. Christian philosophy (St. Thomas) built on Aristotle's identification of highest value with final cause in God as "a living being, eternal, most good."   In modern thought, apart from scholasticism and the system of Spinoza (Ethica, 1677), in which values are metaphysically grounded, the various values were investigated in separate sciences, until Kant's Critiques, in which the relations of knowledge to moral, aesthetic, and religious values were examined. In Hegel's idealism, morality, art, religion, and philosophy were made the capstone of his dialectic. R. H. Lotze "sought in that which should be the ground of that which is" (Metaphysik, 1879). Nineteenth century evolutionary theory, anthropology, sociology, psychology, and economics subjected value experience to empirical analysis, and stress was again laid on the diversity and relativity of value phenomena rather than on their unity and metaphysical nature. F. Nietzsche's Also Sprach Zarathustra (1883-1885) and Zur Genealogie der Moral (1887) aroused new interest in the nature of value. F. Brentano, Vom Ursprung sittlicher Erkenntnis (1889), identified value with love.   In the twentieth century the term axiology was apparently first applied by Paul Lapie (Logique de la volonte, 1902) and E. von Hartmann (Grundriss der Axiologie, 1908). Stimulated by Ehrenfels (System der Werttheorie, 1897), Meinong (Psychologisch-ethische Untersuchungen zur Werttheorie, 1894-1899), and Simmel (Philosophie des Geldes, 1900). W. M. Urban wrote the first systematic treatment of axiology in English (Valuation, 1909), phenomenological in method under J. M. Baldwin's influence. Meanwhile H. Münsterberg wrote a neo-Fichtean system of values (The Eternal Values, 1909).   Among important recent contributions are: B. Bosanquet, The Principle of Individuality and Value (1912), a free reinterpretation of Hegelianism; W. R. Sorley, Moral Values and the Idea of God (1918, 1921), defending a metaphysical theism; S. Alexander, Space, Time, and Deity (1920), realistic and naturalistic; N. Hartmann, Ethik (1926), detailed analysis of types and laws of value; R. B. Perry's magnum opus, General Theory of Value (1926), "its meaning and basic principles construed in terms of interest"; and J. Laird, The Idea of Value (1929), noteworthy for historical exposition. A naturalistic theory has been developed by J. Dewey (Theory of Valuation, 1939), for which "not only is science itself a value . . . but it is the supreme means of the valid determination of all valuations." A. J. Ayer, Language, Truth and Logic (1936) expounds the view of logical positivism that value is "nonsense." J. Hessen, Wertphilosophie (1937), provides an account of recent German axiology from a neo-scholastic standpoint.   The problems of axiology fall into four main groups, namely, those concerning (1) the nature of value, (2) the types of value, (3) the criterion of value, and (4) the metaphysical status of value.   (1) The nature of value experience. Is valuation fulfillment of desire (voluntarism: Spinoza, Ehrenfels), pleasure (hedonism: Epicurus, Bentham, Meinong), interest (Perry), preference (Martineau), pure rational will (formalism: Stoics, Kant, Royce), apprehension of tertiary qualities (Santayana), synoptic experience of the unity of personality (personalism: T. H. Green, Bowne), any experience that contributes to enhanced life (evolutionism: Nietzsche), or "the relation of things as means to the end or consequence actually reached" (pragmatism, instrumentalism: Dewey).   (2) The types of value. Most axiologists distinguish between intrinsic (consummatory) values (ends), prized for their own sake, and instrumental (contributory) values (means), which are causes (whether as economic goods or as natural events) of intrinsic values. Most intrinsic values are also instrumental to further value experience; some instrumental values are neutral or even disvaluable intrinsically. Commonly recognized as intrinsic values are the (morally) good, the true, the beautiful, and the holy. Values of play, of work, of association, and of bodily well-being are also acknowledged. Some (with Montague) question whether the true is properly to be regarded as a value, since some truth is disvaluable, some neutral; but love of truth, regardless of consequences, seems to establish the value of truth. There is disagreement about whether the holy (religious value) is a unique type (Schleiermacher, Otto), or an attitude toward other values (Kant, Höffding), or a combination of the two (Hocking). There is also disagreement about whether the variety of values is irreducible (pluralism) or whether all values are rationally related in a hierarchy or system (Plato, Hegel, Sorley), in which values interpenetrate or coalesce into a total experience.   (3) The criterion of value. The standard for testing values is influenced by both psychological and logical theory. Hedonists find the standard in the quantity of pleasure derived by the individual (Aristippus) or society (Bentham). Intuitionists appeal to an ultimate insight into preference (Martineau, Brentano). Some idealists recognize an objective system of rational norms or ideals as criterion (Plato, Windelband), while others lay more stress on rational wholeness and coherence (Hegel, Bosanquet, Paton) or inclusiveness (T. H. Green). Naturalists find biological survival or adjustment (Dewey) to be the standard. Despite differences, there is much in common in the results of the application of these criteria.   (4) The metaphysical status of value. What is the relation of values to the facts investigated by natural science (Koehler), of Sein to Sollen (Lotze, Rickert), of human experience of value to reality independent of man (Hegel, Pringle-Pattlson, Spaulding)? There are three main answers:   subjectivism (value is entirely dependent on and relative to human experience of it: so most hedonists, naturalists, positivists);   logical objectivism (values are logical essences or subsistences, independent of their being known, yet with no existential status or action in reality);   metaphysical objectivism (values   --or norms or ideals   --are integral, objective, and active constituents of the metaphysically real: so theists, absolutists, and certain realists and naturalists like S. Alexander and Wieman). --E.S.B. Axiom: See Mathematics. Axiomatic method: That method of constructing a deductive system consisting of deducing by specified rules all statements of the system save a given few from those given few, which are regarded as axioms or postulates of the system. See Mathematics. --C.A.B. Ayam atma brahma: (Skr.) "This self is brahman", famous quotation from Brhadaranyaka Upanishad 2.5.19, one of many alluding to the central theme of the Upanishads, i.e., the identity of the human and divine or cosmic. --K.F.L.

awareness: in biological psychology, awareness comprises a human's or an animal's perception and cognitive reaction to a condition or event. Awareness does not necessarily imply understanding, just an ability to be conscious of, feel or perceive.

BABEL ::: 1. A subset of ALGOL 60, with many ALGOL W extensions.[BABEL, A New Programming Language, R.S. Scowen, Natl Phys Lab UK, Report CCU7, 1969].2. Mentioned in The Psychology of Computer Programming, G.M. Weinberg, Van Nostrand 1971, p.241.3. A language based on higher-order functions and first-order logic.[Graph-Based Implementation of a Functional Logic Language, H. Kuchen et al, Proc ESOP 90, LNCS 432, Springer 1990, pp.271-290].[Logic Programming with Functions and Predicates: The Language BABEL, Moreno-Navarro et al, J Logic Prog 12(3) (Feb 1992)]. (1994-11-28)

BABEL "language" 1. A subset of {ALGOL 60} with many {ALGOL W} extensions. ["BABEL, A New Programming Language", R.S. Scowen, {National Physics Laboratory}, UK, Report CCU7, 1969]. ["Babel, an application of extensible compilers", R. S. Scowen, National Physical Laboratory, Proceedings of the international symposium on Extensible languages, Grenoble, France 1971-09-06, https://dl.acm.org/citation.cfm?id=807971]. 2. A language mentioned in "The Psychology of Computer Programming", G.M. Weinberg, Van Nostrand 1971, p.241. 3. A language based on {higher-order functions} and {first-order logic}. ["Graph-Based Implementation of a Functional Logic Language", H. Kuchen et al, Proc ESOP 90, LNCS 432, Springer 1990, pp. 271-290]. ["Logic Programming with Functions and Predicates: The Language BABEL", Moreno-Navarro et al, J Logic Prog 12(3), Feb 1992]. (1994-11-28)

(b) American New Realists: More radical in that mind tended to lose its special status in the order of things. In psychology this school moved toward behaviorism. In philosophy they were extreme pan-objectivists. Distinguished representatives: F. J. E. Woodbridge, G. S. Fullerton, E. B. McGilvary and six platformists (so-called because of their collaboration in a volume The New Realism, published 1912): E. B. Holt, W. T. Marvin, W. P. Montague, R. B. Perry, W. B. Pitkin, E. G. Spaulding. The American New Realists agreed on a general platform but differed greatly among themselves as to theories of reality and particular questions. -- V.F.

Because the difference between phenomenological pure psychology and transcendental phenomenology depends on a difference in attitude towards "the same" subject matter, their contents are widely analogous. Husserl maintained, however, that genuine philosophy is possible only as transcendental phenomenology, because it alone is knowledge of that non-worldly nucleus of subjectivity in which everything intendable as immanent or as transcendent is constituted (produced, generated) as an essentially intentional object. As envisaged in the Ideen and later works, phenomenological analysis is chiefly "transcendental-constitutional" analysis of the subjective structures in which the concrete individual world is built up as an intersubjectively valid transcendent sense for transcendental subjectivity. In the course of such analysis, every legitimate philosophical problem must find its definitive solution. From the transcendental-phenomenological standpoint, however, one traditional problem, namely the relation between what are essentially objects of consciousness and "things-in-themselves" that are not essentially objects of consciousness, is seen to be spurious. On the one hand, it is evidently false that all directly presented objects of consciousness are immanent in the mind, on the other hand, the concept of an entity that is not an intentionally constituted object of transcendental consciousness is evidently self-contradictory. This is the central thesis of what Husserl called his "transcendental-phenomenological idealism."

behavioralism ::: An approach in political science that seeks to provide an objective, quantified approach to explaining and predicting political behavior. It is associated with the rise of the behavioral sciences, modeled after the natural sciences. It should not be confused with the behaviorism of psychology.

behaviorism ::: An approach to psychology based on the proposition that behavior can be researched scientifically without recourse to inner mental states. It is a form of materialism, denying any independent significance for the mind. Its significance for psychological treatment has been profound, making it one of the pillars of pharmacological therapy. It should not be confused with the behavioralism of political science.

Behaviorism: The contemporary American School of psychology which abandons the concepts of mind and consciousness, and restricts both animal and human psychology to the study of behavior. The impetus to behaviorism was given by the Russian physiologist, Pavlov, who through his investigation of the salivary reflex in dogs, developed the concept of the conditioned reflex. See Conditioned Reflex. The founder of American behaviorism is J.B. Watson, who formulated a program for psychology excluding all reference to consciousness and confining itself to behavioral responses. (Behavior: An Introduction to Comparative Psychology, 1914.) Thinking and emotion are interpreted as implicit behavior: the former is implicit or subvocal speech; the latter implicit visceral reactions. A distinction has been drawn between methodological and dogmatic behaviorism: the former ignores "consciousness" and advocates, in psychology, the objective study of behaviour; the latter denies consciousness entirely, and is, therefore, a form of metaphysical materialism. See Automatism. -- L.W.

Behaviorism ::: The school of psychology founded on the premise that behavior is measurable and can be changed through the application of various behavioral principles.

behavioural psychology: an approach to psychology that emphasises the learning of behaviour and objective recording.

behaviourism: one of the major perspectives in psychology that concentrates on overt (observable) behaviour rather than covert (unobservable) mental processing. Behaviours are seen as being acquired through the processes of learning, and the role of the environment is seen to be crucial in development.

Beneke, Friedrich Eduard: (1798-1854) A German thinker of Kantian tradition modified by empiricism; his doctrines exerted considerable influence upon the psychology and educational theory of the 19th century. Main works: Erfahrungseelenlehre, 1820; Physik d. Sitten, 1822; Metaphysik, 1822; Logik als Kunstlehre des Denkens, 1832; Lehrbuch d. Psych. als Naturwiss., 1833; Erziehungslehre, 1833; Pragmatische Psychol., 1850. -- R.B.W.

(b) In a somewhat more restricted sense, individual psychology, in contrast to folk psychology, group psychology or social psychology is the investigation of the individual considered -- so far as possible -- apart from the influence of the social group of which he is a member,

b) In Psychology: The psychological subject is the individual subjected to observation. Thus the introspective psychologist may either rely on the report of another subject or he may self-introspect, i.e., serve as his own subject. (See Introspection). -- L.W.

(b) In epistemology and psychology, the term is applied to knowledge, e.g. memory, which lies dormant in the mind but is capable of becoming actual and explicit (see W. Hamilton, Lectures on Metaphysics, xviii, cited by J. M. Baldwin, Dictionary of Philosophy and Psychology, Vol. I, p. 628). Latency in this restricted sense, designates phenomena now embraced by the term subconscious. See Subconscious. -- L.W.

(b) In psychology. Behavior of a living organism reacting to environmental stimuli. See Behaviorism. -- A.J.B.

(b) In psychology: The process by which new experience is assimilated to and transformed by the residuum of past experiences of an individual to form a new whole. The residuum of past experience is called the apperceptive mass. Cf. Herbart, Psyckologie als Wissenschaft, Part III, Sect. I, ch. 5. -- L.W.

biological psychology:the study of the relationship between the physiologicalsystems in the body and behaviour.

Blondel, Maurice: (1861-1939) A philosopher in the French "spiritualistic" tradition of Maine de Biran and Boutroux, who in his essays L'action (1893), and Le Proces de l'Intelligence (1922), defended an activistic psychology and metaphysics. "The Philosophy of Action" is a voluntaristic and idealistic philosophy which, as regards the relation of thought to action, seeks to compromise between the extremes of intellectualism and pragmatism. In his more recent book La Pensee (1934), Blondel retains his earlier activistic philosophy combined with a stronger theological emphasis. -- L.W.

B. Lotze, Rudolph Hermann: (1817-1881) Empiricist in science, teleological idealist in philosophy, theist in religion, poet and artist at heart, Lotze conceded three spheres; Necessary truths, facts, and values. Mechanism holds sway in the field of natural science; it does not generate meaning but is subordinated to value and reason which evolved a specific plan for the world. Lotze's psycho-physically oriented medical psychology is an applied metaphysics in which the concept soul stands for the unity of experience. Science attempts the demonstration of a coherence in nature; being is that which is in relationship; "thing" is not a conglomeration of qualities but a unity achieved through law; mutual effect or influence is as little explicable as being: It is the monistic Absolute working upon itself. The ultimate, absolute substance, God, is the good and is personal, personality being the highest value, and the most valuable is also the most real. Lotze disclaimed the ability to know all answers: they rest with God. Unity of law, matter, force, and all aspects of being produce beauty, while aesthetic experience consists in Einfühlung. Main works: Metaphysik, 1841; Logik, 1842; Medezinische Psychologie, 1842; Gesch. der Aesthetik im Deutschland, 1868; Mikrokosmos, 3 vols., 1856-64 (Eng. tr. 1885); Logik 1874; Metaphysik, 1879 (Eng. tr. 1884). --K. F. L. Love: (in Max Scheler) Giving one's self to a "total being" (Gesamtwesen); it therefore discloses the essence of that being; for this reason love is, for Scheler, an aspect of phenomonelogical knowledge. -- P. A.

Psychology ::: Psychology is the science of consciousness and its status and operations in Nature and, if that can be glimpsed or experienced, its status and operations beyond what we know as Nature.Psychology is the knowledge of consciousness and its operations. A complete psychology must be a complex of the science of mind, its operations and its relations to life and body with intuitive and experimental knowledge of the nature of mind and its relations to supermind and spirit. A complete psychology cannot be a pure natural science, but must be a compound of science and metaphysical knowledge.
   Ref: CWSA Vol. 12, 12 Page: 316-17, 305


Psychology: (Gr. psyche, mind or soul + logos, law) The science of the mind, its functions, structure and behavioral effects. In Aristotle, the science of mind, (De Anima), emphasizes mental functionsl; the Scholastics employed a faculty psychology. In Hume and the Mills, study of the data of conscious experience, termed association psychology. In Freud, the study of the unconscious (depth psychology). In behaviorism, the physiological study of physical and chemical responses. In Gestalt psychology, the study of organized psychic activity, .revealing the mind's tendency toward the completion of patterns. Since Kant, psychology has been able to establish itself as an empirical, natural science without a priori metaphysical or theological commitments. The German romanticists (q.v.) and Hegel, who had developed a metaphysical psychology, had turned to cultural history to illustrate their theories of how the mind, conceived as an absolute, must manifest itself. Empirically they have suggested a possible field of exploration for the psychologist, namely, the study of mind in its cultural effects, viz. works of art, science, religion, social organization, etc. which are customarily studied by anthropologists in the case of "primitive" peoples. But it would be as difficult to separate anthropology from social psychology as to sharply distinguish so-called "primitive" peoples from "civilized" ones.

Psychology In philosophy, the systematic study of mind, as opposed to physics or the study of matter. Applied in theosophy to the attributes, qualities, and powers of the human intermediate nature, contrasted with physiology. In ancient times psychology was the science of soul; and this science being the causative, and physiology the effective or consequential, no one was considered an informed or expert physiologist who was not previously trained in psychology. In modern days, due to an almost utter ignorance of the inner nature of man, psychology has largely been based on physiology, if indeed not a vague type of physiology itself.

Psychology: The science and study of the human mind, its structure and functions.

Psychology ::: The study of emotion, cognition, and behavior, and their interaction.

Psychology ::: This word is ordinarily used to signify in our days, and in the seats of learning in the Occident, a studymostly beclouded with doubts and hypotheses, and often actual guesswork, meaning little more than akind of mental physiology, practically nothing more than the working of the brain-mind in the lowestastral-psychical apparatus of the human constitution. But in the theosophical philosophy, the wordpsychology is used to mean something very different and of a far nobler character: we might call itpneumatology, or the science or the study of spirit and its rays, because all the inner faculties and powersof man ultimately spring from his spiritual nature. The term psychology ought really to connote the studyof the inner intermediate economy of man, and the interconnection of his principles and elements orcenters of energy or force -- what the man really is inwardly.In days of the far bygone past, psychology was indeed what the word signifies: "the science of soul"; andupon this science was securely based the collateral and subordinate science of genuine physiology.Today, however, it is physiology which serves as the basis for psychology because of a mistaken view ofman's constitution. It is a case of hysteron proteron -- putting the cart before the horse.

Brentano, Franz: (1838-1917) Who had originally been a Roman Catholic priest may be described as an unorthodox neo-scholastic. According to him the only three forms of psychic activity, representation, judgment and "phenomena of love and hate", are just three modes of "intentionality", i.e., of referring to an object intended. Judgments may be self-evident and thereby characterized as true and in an analogous way love and hate may be characterized as "right". It is on these characterizations that a dogmatic theory of truth and value may be based. In any mental experience the content is merely a "physical phenomenon" (real or imaginary) intended to be referred to, what is psychic is merely the "act" of representing, judging (viz. affirming or denying) and valuing (i.e. loving or hating). Since such "acts" are evidently immaterial, the soul by which they are performed may be proved to be a purely spiritual and imperishable substance and from these and other considerations the existence, spirituality, as also the infinite wisdom, goodness and justice of God may also be demonstrated. It is most of all by his classification of psychic phenomena, his psychology of "acts" and "intentions" and by his doctrine concerning self-evident truths and values that Brentano, who considered himself an Aristotelian, exercised a profound influence on subsequent German philosophers: not only on those who accepted his entire system (such as A. Marty and C. Stumpf) but also those who were somewhat more independent and original and whom he influenced either directly (as A. Meinong and E. Husserl) or indirectly (as M. Scheler and Nik. Hartmann). Main works: Psychologie des Aristoteles, 1867; Vom Dasein Gottes, 1868; Psychologie vom empirischen Standpunkt, 1874; Vom Ursprung sittliches Erkenntnis, 1884; Ueber die Zukunft der Philosophie, 1893; Die vier Phasen der Philos., 1895. -- H.Go. Broad, C.D.: (1887) As a realistic critical thinker Broad takes over from the sciences the methods that are fruitful there, classifies the various propositions used in all the sciences, and defines basic scientific concepts. In going beyond science, he seeks to reach a total view of the world by bringing in the facts and principles of aesthetic, religious, ethical and political experience. In trying to work out a much more general method which attacks the problem of the connection between mathematical concepts and sense-data better than the method of analysis in situ, he gives a simple exposition of the method of extensive abstraction, which applies the mutual relations of objects, first recognized in pure mathematics, to physics. Moreover, a great deal can be learned from Broad on the relation of the principle of relativity to measurement.

Calkins, Mary Whiton: (1863-1930) Professor of Philosophy at Wellesley College with which institution she was associated from 1891. She advanced an objective idealism of the Roycean character, styling her views as absolutistic personalism. She endeavored to find psychological justification for her views in the gestalt theory. Her works were in both fields of her interest: An Introduction to Psychology, The Persistent Problems of Philosophy, The Good Man and the Good, among others. -- L.E.D.

Cartesianism: The philosophy of the French thinker, Rene Descartes (Cartesius) 1596-1650. After completing his formal education at the Jesuit College at La Fleche, he spent the years 1612-1621 in travel and military service. The reminder of his life was devoted to study and writing. He died in Sweden, where he had gone in 1649 to tutor Queen Christina. His principal works are: Discours de la methode, (preface to his Geometric, Meteores, Dieptrique) Meditationes de prima philosophia, Principia philosophiae, Passions de l'ame, Regulae ad directionem ingenii, Le monde. Descartes is justly regarded as one of the founders of modern epistemology. Dissatisfied with the lack of agreement among philosophers, he decided that philosophy needed a new method, that of mathematics. He began by resolving to doubt everything which could not pass the test of his criterion of truth, viz. the clearness and distinctness of ideas. Anything which could pass this test was to be readmitted as self-evident. From self-evident truths, he deduced other truths which logically follow from them. Three kinds of ideas were distinguished: innate, by which he seems to mean little more than the mental power to think things or thoughts; adventitious, which come to him from without; factitious, produced within his own mind. He found most difficulty with the second type of ideas. The first reality discovered through his method is the thinking self. Though he might doubt nearly all else, Descartes could not reasonably doubt that he, who was thinking, existed as a res cogitans. This is the intuition enunciated in the famous aphorism: I think, therefore I am, Cogito ergo sum. This is not offered by Descartes as a compressed syllogism, but as an immediate intuition of his own thinking mind. Another reality, whose existence was obvious to Descartes, was God, the Supreme Being. Though he offered several proofs of the Divine Existence, he was convinced that he knew this also by an innate idea, and so, clearly and distinctly. But he did not find any clear ideas of an extra-mental, bodily world. He suspected its existence, but logical demonstration was needed to establish this truth. His adventitious ideas carry the vague suggestion that they are caused by bodies in an external world. By arguing that God would be a deceiver, in allowing him to think that bodies exist if they do not, he eventually convinced himself of the reality of bodies, his own and others. There are, then, three kinds of substance according to Descartes: Created spirits, i.e. the finite soul-substance of each man: these are immaterial agencies capable of performing spiritual operations, loosely united with bodies, but not extended since thought is their very essence. Uncreated Spirit, i.e. God, confined neither to space nor time, All-Good and All-Powerful, though his Existence can be known clearly, his Nature cannot be known adequately by men on earth, He is the God of Christianity, Creator, Providence and Final Cause of the universe. Bodies, i.e. created, physical substances existing independently of human thought and having as their chief attribute, extension. Cartesian physics regards bodies as the result of the introduction of "vortices", i.e. whorls of motion, into extension. Divisibility, figurability and mobility, are the notes of extension, which appears to be little more thin what Descartes' Scholastic teachers called geometrical space. God is the First Cause of all motion in the physical universe, which is conceived as a mechanical system operated by its Maker. Even the bodies of animals are automata. Sensation is the critical problem in Cartesian psychology; it is viewed by Descartes as a function of the soul, but he was never able to find a satisfactory explanation of the apparent fact that the soul is moved by the body when sensation occurs. The theory of animal spirits provided Descartes with a sort of bridge between mind and matter, since these spirits are supposed to be very subtle matter, halfway, as it were, between thought and extension in their nature. However, this theory of sensation is the weakest link in the Cartesian explanation of cognition. Intellectual error is accounted for by Descartes in his theory of assent, which makes judgment an act of free will. Where the will over-reaches the intellect, judgment may be false. That the will is absolutely free in man, capable even of choosing what is presented by the intellect as the less desirable of two alternatives, is probably a vestige of Scotism retained from his college course in Scholasticism. Common-sense and moderation are the keynotes of Descartes' famous rules for the regulation of his own conduct during his nine years of methodic doubt, and this ethical attitude continued throughout his life. He believed that man is responsible ultimately to God for the courses of action that he may choose. He admitted that conflicts may occur between human passions and human reason. A virtuous life is made possible by the knowledge of what is right and the consequent control of the lower tendencies of human nature. Six primary passions are described by Descartes wonder, love, hatred, desire, joy and sorrow. These are passive states of consciousness, partly caused by the body, acting through the animal spirits, and partly caused by the soul. Under rational control, they enable the soul to will what is good for the body. Descartes' terminology suggests that there are psychological faculties, but he insists that these powers are not really distinct from the soul itself, which is man's sole psychic agency. Descartes was a practical Catholic all his life and he tried to develop proofs of the existence of God, an explanation of the Eucharist, of the nature of religious faith, and of the operation of Divine Providence, using his philosophy as the basis for a new theology. This attempted theology has not found favor with Catholic theologians in general.

catharsis: a term used in psychodynamic psychology to mean the release of emotion. An example is crying to release sadness.

(c) Finally the term "individual" psychologv has been appropriated by a special school of analytic psychology (see Psychoanalysts), namely that of Alfred Adler. See A. Adler, Problems of Neurosis; E. Wexberg, Individual Psychology. -- L.W.

child psychology: ( developmental psychology) the branch of psychology that studies the social and mental development of children.

Chittavidya: Psychology; science of the mind and the sub-conscience.

clairaudience ::: Clairaudience A French word meaning 'clear hearing' and describing the ability to hear sounds removed from our natural hearing conditions or the environment. Parapsychology refers to clairaudience as extra-sensory information received as sound. To someone experiencing this, it is as if another persons voice is being heard orally. The sound, however, is not audible and the physical ear does not receive it. It is closely allied to clairvoyance but the impressions are heard rather than seen. Consequently, it could be likened to hearing with the spiritual ear or mental hearing.

clinical psychologist: a psychologist who has possesses a doctorate in psychology and has been trained to assess and treat psychological problems.

clinical psychology: focuses on the assessment and treatment of abnormal or maladaptive behaviour.

Cognitive Psychology ::: The sub-field of psychology associated with information processing and the role it plays in emotion, behavior, and physiology.

cognitive psychology: research field in psychology that focuses on mental processes used to acquire, store, retrieve and use knowledge.

Cognitive science - the study of thought, learning, and mental organization, which draws on aspects of psychology, linguistics, philosophy, and computer modeling. See /r/cogsci

cognitivism ::: 1. In ethics, cognitivism is the philosophical view that ethical sentences express propositions, and hence are capable of being true or false. More generally, cognitivism with respect to any area of discourse is the position that sentences used in that discourse are cognitive, that is, are meaningful and capable of being true or false. ::: 2. In psychology, cognitivism is the approach to understanding the mind that argues that mental function can be understood as the 'internal' rule bound manipulation of symbols. See Cognitivism (psychology).

collectiveunconscious ::: Collective Unconscious Originally coined by Carl Jung, the 'collective unconscious' is a term used in analytical psychology. Jung distinguished the 'collective unconscious' from the 'personal unconscious' specific to each human being, but Freud did not distinguish between an 'individual psychology' and a 'collective psychology'. It is a product of ancestral experience containing such concepts as science, religion, and morality. The collective unconscious could be considered a reservoir of the experiences of our species.

Common Sense: In Aristotle's psychology the faculty by which the common sensibles are perceived. It is probable also that Aristotle attributes to this faculty the functions of perceiving what we perceive and of uniting the data of different senses into a single object. -- G.R.M.

Common Sensibles: (Lat. sensibilia communia) In the psychology of Aristotle the qualities of a sense object that may be apprehended by several senses; e.g. motion (or rest), number, shape, size; in distinction from the proper sensibles, or qualities that can be apprehended by only one sense, such as color, taste, smell. -- G.R.M.

Condillac, Etienne: (l715-1780) French sensationalist. Successor of Locke. In his Traite des sensations, he works out the details of a system based on Lockean foundations in which all the human faculties are reduced in essence to a sensory basis. Understanding in all its phases, is deemed nothing more than the comparison or multiplication of sensations. He is important today for his having followed the lead of Locke in pointing the way to psychology to profit by observation and experience. -- L.E.D.

Configurationism: A suggested English equivalent for Gestalt Psychology. See Gestalt Psychology. Confirmation, Confirmable: See Verification 3, 4. Conflict: The psychological phenomenon of struggle between competing ideas, emotions or tendencies to action. J. F. Herbart (Lehrbuch der Psychologie, 1816) enunciated a doctrine of conflict of ideas in accordance with which ideas opposed to the mind's dominant ideas are submerged below the threshold of consciousness. The doctrine of conflict has been revived by recent psychoanalytic psychology (see Psychoanalysis) to account for the relegation to the subconscious of ideas and tendencies intolerable to the conscious mind. -- L.W.

Configuration: (Lat. configurare from con, together and figurare, to form) A structural pattern at the physical, physiological or psychological level. The term has been suggested to translate the German Gestalt. See Gestalt Psychology. -- L.W.

consciousness: is regarded to comprise qualities such as subjectivity, self-awareness, sentience, and the ability to perceive the relationship between oneself and one's environment. It is a subject of much research in philosophy of mind, psychology, neuroscience, and cognitive science.

Consentience: (Lat. con + sentire, to feel) Conscious unity existing at the level of sensation after the subtraction of all conceptual and interpretative unity. Consentience includes both: (a) the intra-sensory unity of a single sensory continuum (e.g. the visual, tactual or auditory) and (b) the inter-sensory unit embracing the diverse sensory continua. Consentience plays an important role in the psychological doctrine of the presentation-continuum of J. Ward and G. F. Stout. An allied concept is the sensory organization of Gestalt Psychology. See Gestalt Psychology. -- L.W.

Content of Consciousness: (Lat. contentus from continere, to contain) The totality of qualitative data present to consciousness in contrast to the act of apprehending such data. See Act Psychology; Datum. -- L.W.

contextual reinstatement: in the context of criminal psychology, a way of improving memory for an event by returning to the place where it happened or asking the witness to imagine themselves back in that place and in the same emotional state.

Cosmecology: This title (meaning the ecology of the cosmic) was suggested by Harlan T. Stetson, of the Massachusetts Institute of Technology, for a synthesis of the contemporary sciences of astronomy, electro-physics, geology and biology. He suggested that we trace the correlation between changes of a cosmic origin that affect our terrestrial environment, and periods of optimism and depression in the psychology of the human race.

Cosmic psychology: The science of diagnosis whereby the maladjustment of the individual to life can be treated by correctional thinking. It does not concern itself with prediction, fortune-telling, life readings, but deals with reactions developed in the individual by virtue of growth and development during his first day of life, through the law of adaptability to cosmic ray frequencies then present in the Earth’s magnetic field, and with experiences resulting from environmental stimulation of a preconditioned pattern of emotional reactions.

criminal psychology: is the study of the wills, thoughts, intentions and reactions of criminals.

(c) The relation between psychology and epistemology is particularly intimate since the cognitive processes of perception, memory, imagination, conception and reasoning, investigated by empirical psychology are the very processes which, in quite a different context, are the special subject matter of epistemology. Nevertheless the psychological and epistemological treatments of the cognitive processes of mind are radically different: scientific psychology is concerned solely with the description and explanation of conscious processes, e.g. particular acts of perception, in the context of other conscious events; epistemology is interested in the cognitive pretentions of the perceptions, i.e. their apparent reference to external objects. In short, whereas psychology is the investigation of all states of mind including the cognitive in the context of the mental life, epistemology investigates only cognitive states and these solely with respect to their cognitive import. Psychology and epistemology are by virtue of the partial identity of their subject matter interdependent sciences. The psychology of perception, memory, imagination, conception, etc. affords indispensable data for epistemological interpretation and on the other hand epistemological analysis of the cognitive processes may sometimea prove psychologically suggestive. The epistemologist must, however, guard against a particularly insidious form of the genetic fallacy: viz. the supposition that the psychological origin of an item of knowledge prejudices either favorably or unfavorably its cognitive validity -- a fallacy which is psychologism at its worst.

cultural relativism: in the context of atypical psychology, the acknowledgement that symptoms may differ across cultures.

Culture: (Lat. cultura, from colo, cultivate) The intrinsic value of society. Syn. with civilization. Employed by Spengler to define a civilization in its creative growth-period. The means, i.e. the tools, customs and institutions, of social groups; or the employment of such means. In psychology, the enlightenment or education of the individual. Some distinguish culture from civilization (q.v.) the former being the effect on personal development and expression (art, science, religion) of the institutions, materials and social organization identified with the latter. -- J.K.F.

cybernetics "robotics" /si:`b*-net'iks/ The study of control and communication in living and man-made systems. The term was first proposed by {Norbert Wiener} in the book referenced below. Originally, cybernetics drew upon electrical engineering, mathematics, biology, neurophysiology, anthropology, and psychology to study and describe actions, feedback, and response in systems of all kinds. It aims to understand the similarities and differences in internal workings of organic and machine processes and, by formulating abstract concepts common to all systems, to understand their behaviour. Modern "second-order cybernetics" places emphasis on how the process of constructing models of the systems is influenced by those very systems, hence an elegant definition - "applied epistemology". Related recent developments (often referred to as {sciences of complexity}) that are distinguished as separate disciplines are {artificial intelligence}, {neural networks}, {systems theory}, and {chaos theory}, but the boundaries between those and cybernetics proper are not precise. See also {robot}. {The Cybernetics Society (http://cybsoc.org)} of the UK. {American Society for Cybernetics (http://asc-cybernetics.org/)}. {IEEE Systems, Man and Cybernetics Society (http://isye.gatech.edu/ieee-smc/)}. {International project "Principia Cybernetica" (http://pespmc1.vub.ac.be/DEFAULT.html)}. ["Cybernetics, or control and communication in the animal and the machine", N. Wiener, New York: John Wiley & Sons, Inc., 1948] (2002-01-01)

Datum: That which is given or presented. In logic: facts from which inferences may be drawn. In epistemology: an actual presented to the mind; the given of knowledge. In psychology: that which is given in sensation; the content of sensation. --J.K.F. Daud, Abraham Ibn: (of Toledo, 1110-1180) Jewish historian and philosopher with distinctly Aristotelian bent. His Emunah Ramah ( Al-Akida Al-Rafia), i.e., Exalted Faith, deals with the principles of both philosophy and religion and with ethics. He also enunciated six dogmas of Judaism to which every Jew must subscribe. -- M.W.

Deduction: (Lat. deductio, a leading down) Necessary analytical inference. (a) In logic: inference in which a conclusion follows necessarily from one or more given premisses. Definitions given have usually required that the conclusion be of lesser generality than one of the premisses, and have sometimes explicitly excluded immediate inference; but neither restriction fits very well with the ordinary actual use of the word. (b) In psychology, analytical reasoning from general to particular or less general. The mental drawing of conclusions from given postulates. Deduction of the Categories: (In Kant: Deduktion der Kategorien) Transcendental deduction: An exposition of the nature and possibility of a priori forms and the explanation and justification of their use as necessary conditions of experience. Empirical deduction: Factual explanation of how concepts arise in experience and reflection. See Kantianism. -- O.F.K.

defeatism ::: The acceptance of and contentedness with defeat without struggle. In everyday use, defeatism has negative connotation, and is often linked to treason and pessimism. The term is commonly used in the context of war: a soldier can be a defeatist if he or she refuses to fight because he or she thinks that the fight will be lost for sure or that it is not worth fighting for some other reason. The term can also be used in other fields, like politics, sports, psychology and philosophy.

Descartes, Rene: See Cartesianism. Description, Knowledge by: (Lat. de + scribere, to write) Knowledge about things in contrast to direct acquaintance with things. See Acquaintance, Knowledge by. Description is opposed to exact definition in the Port Royal Logic (Part II, ch. XVI). Among the first to contrast description and acquaintance was G. Grote (Exploratio Philosophica, p. 60. See also W. James, Principles of Psychology, Vol. I, pp. 221 ff. and B. Russell, Problems of Philosophy, ch. V.) -- L.W.

Determinism: (Lat. de + terminus, end) The doctrine that every fact in the universe is guided entirely by law. Contained as a theory in the atomism of Democritus of Abdera (q.v.), who reflected upon the impenetrability, translation and impact of matter, and thus allowed only for mechanical causation. The term was applied by Sir William Hamilton (1788-1856) to the doctrine of Hobbes, to distinguish it from an older doctrine of fatalism. The doctrine that all the facts in the physical universe, and hence also in human history, are absolutely dependent upon and conditioned by their causes. In psychology: the doctrine that the will is not free but determined by psychical or physical conditions. Syn. with fatalism, necessitarianism, destiny. -- J.K.F.

Developmental Psychology ::: The area of psychology focused on how children grow psychologically to become who they are as adults.

developmental psychology: also known as human development. It is the scientific study of the processes which underlie and control growth and change in behaviour over time.

Dewey, John: (1859-) Leading American philosopher. The spirit of democracy and an abiding faith in the efficacy of human intelligence run through the many pages he has presented in the diverse fields of metaphysics, epistemology, logic, psychology, aesthetics, religion, ethics, politics and education, in all of which he has spoken with authority. Progressive education owes its impetus to his guidance and its tenets largely to his formulation. He is the chief exponent of that branch of pragmatism known as instrumentalism. Among his main works are Psychology, 1886; Outline of Ethics, 1891; Studies in Logical Theory, 1903; Ethics (Dewey and Tufts), 1908; How We Think, 1910; Influence of Darwin on German Philosophy, 1910; Democracy and Education, 1916; Essays in Experimental Logic, 1916; Reconstruction in Philosophy, 1920; Human Nature and Conduct, 1922; Experience and Nature, 1925; The Quest for Certainty, 1929; Art as Experience, 1933; Logic: The Theory of Inquiry, 1939.   Cf. J. Ratner, The Philosophy of John Dewey, 1940, M. H. Thomas, A Bibliography of John Dewey, 1882-1939, The Philosophy of John Dewey, ed. P. A. Schilpp (Evanston, 1940). Dharma: (Skr.) Right, virtue, duty, usage, law, social as well as cosmic. -- K.F.L.

Dimensions of Consciousness: (Lat. dimensus, pp. of dimentire, to measure off) Pervasive and mutually irreducible features of conscious processes such as quality, intensity, extent, duration and intentionality. (Cf. E. B. Titchencr, Lectures on the Elementary Psychology of Feeling and Attention, Lect. IV; E. G. Boring, The Physical Dimensions of Consciousness, Ch. 3.) -- L.W.

Disjunctive syllogism: See Logic, formal, § 2. Disparate: (Lat. dis + par. equal) (a) In psychology and epistemology: a term descriptive of the qualitative heterogeneity between sensations of different senses. Sensations of the same sense (e.g. a red and a green color patch) are dissimilar (see Similarity; Resemblance), sensations of different senses (e.g. a red patch and a cold surface) are disparate. The criterion of psychological disparity between two sensations is the absence of intermediate sensations by which it is possible to pass continuously from the one to the other. (Wundt, Physiol. Psychol., 4th ed., I, 286.) The disparity of the fields the several senses divides them into so many watertight compartments and thus raise the epistemological problem of correlation between the disparate data of different senses. See Correlation.

Dissociation: (Lat. dis + socius, a companion) The operation of mind by which the elements of a complex are discriminated. Dissociative discrimination is facilitated when elements which are commonly conjoined are found in new combinations. James calls this the law of "dissociation by varying concomitants." (Principles of Psychology, I, 506.) -- I.W.

Doubt: (Fr. doute, from Lat. dubito, to be uncertain) Partial disbelief. The denial of a proposition offered or formerly held as true. The withdrawal of belief. In psychology: suspended judgment; the state of hesitation between contradictory propositions. Philosophical doubt has been distinguished as definitive or provisional. Definitive doubt is scepticism (which see). Provisional doubt is the rule proposed by the Cartesian method (q.v.) of voluntary suspension of judgment in order to reach a more dependible conclusion. Opposite of certainty. -- J.K.F.

Duke University Press, Durham, N. C., and the editors of The Journal of Parapsychology.

dvesa. (P. dosa; T. zhe sdang; C. chen; J. shin; K. chin 瞋). In Sanskrit, "aversion," "ill will," or "hatred"; it is frequently written DOsA in BUDDHIST HYBRID SANSKRIT; closely synonymous also to "hostility" (PRATIGHA). "Aversion" is one of the most ubiquitous of defilements and is listed, for example, among the six fundamental "afflictions" (KLEsA), ten "fetters" (SAMYOJANA), ten "proclivities" (ANUsAYA), five "hindrances" (NĪVARAnA), and "three poisons" (TRIVIsA). It is also one of the forty-six mental factors (CAITTA) according to the VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA, one of the fifty-one according to the YOGĀCĀRA school, and one of fifty-two in the Pāli abhidhamma. In Buddhist psychology, when contact with sensory objects is made "without introspection" (ASAMPRAJANYA), "passion" (RĀGA) or "greed" (LOBHA), "aversion," and/or "delusion" (MOHA) arise as a result. In the case of "aversion"-which is a psychological reaction that is associated with repulsion, resistance, and active dislike of a displeasing stimulus-one of the possible derivative emotions typically ensue. These derivative emotions-which include "anger" (KRODHA), "enmity" (UPANĀHA), "agitation" (PRADĀSA), "envy" (ĪRsYĀ), "harmfulness" (VIHIMSĀ)-all have "aversion" as their common foundation.

E. B. Titchener, Experimental Psychology, 1905.

E. G. Boring, History of Experimental Psychology, 1929.

E. G. Boring, History of Experimental Psychology;

Either sort of enquiry involves an investigation into the meaning of ethical statements, their truth and falsity, their objectivity and subjectivity, and the possibility of systematizing them under one or more first principles. In neither case is ethics concerned with our conduct or our ethical judgments simply as a matter of historical or anthropological record. It is, however, often said that the first kind of enquiry is not ethics but psychology. In both cases it may be said that the aim of ethics, as a part of philosophy, is theory not practice, cognition not action, even though it be added at once that its theory is for the sake of practice and its cognition a cognition of how to live. But some mornlists who take the second approach do deny that ethics is a cognitive discipline or science, namely those who hold that ethical first principles are resolutions or preferences, not propositions which may be true or false, e.g., Nietzsche, Santayana, Russell.

Election: (Lat. eligo, to choose) A choice between alternatives. In psychology: free choice by the will between means proposed by the understanding. An act of volition. -- J.K.F.

Elements: Are simple constituents, in psychology, of sense perceptions such as sweet and green. Elementary complexes are things of experience. (Avenarius.) In logic: individual members of a class. Also refers to Euclid's 13 books. -- H.H.

eliminative materialism ::: An absolute version of materialism and physicalism with respect to mental entities and mental vocabulary, according to which humans' common-sense understanding of the mind (what eliminativists call folk psychology) is not a viable theory on which to base scientific investigation: behaviour and experience can only be adequately explained on the biological level. Therefore, no coherent neural basis will be found for everyday folk psychological concepts (such as belief, desire and intention, for they are illusory and therefore do not have any consistent neurological substrate. Eliminative materialists therefore believe that consciousness does not exist except as an epiphenomenon of brain function and some believe that the concept will eventually be eliminated as neuroscience progresses.

E. L. Thorndike, Human Nature and the Social Order. See Freud, Gestalt, Introspection, Mind, Subconscious. Psychology of Religion: A scientific, descriptive study of mental life and behavior with special reference to religious activities. The aim of this study is not to criticize or evaluate religion (see Philosophy of Religion) but to describe its forms as they reflect the mental processes of men. As an extended chapter in the field of general psychology, psychology of religion reflects the various types of psychology now current. As a scientific study this subject began its fruitful career at the beginning of this century, making illuminating disclosures on the nature of conversion, varieties of religious experience, the origin and character of beliefs in God and immortality, the techniques of mystics, types of worship, etc. Due to the confused state of psychology-in-general and especially to the recent vogue of behaviorism this subject has fallen somewhat into an eclipse -- at least for the present. Cf. Wm. James: Varieties of Religious Experience, 1902. -- V.F.

Epiphenomenalism: Theory of the body-mind relation advanced by Clifford, Huxley, Hodgson, etc. which holds that consciousness is, in relation to the neural processes which underlie it, a mere epiphenomenon. See W. James, Principles of Psychology, Vol. I, ch. V. See Epiphenomenon. -- L.W.

Erikson (1902-1994): psychoanalyst and proponent of developmental psychology. Proposed eight stages of psychosocial development from birth to death, for instance identity vs. role confusion.

ESOTERIC HISTORY AFTER 1875 The instrument the planetary hierarchy had chosen for the task of publicizing the knowledge which had been kept secret since Atlantis was H. P. Blavatsky (1831-1891). Blavatsky was enjoined not to give out any esoteric facts without special permission in each individual case. She was not to mention anything about the planetary hierarchy.

The truth, or the knowledge of reality, is only to be given gradually, with sparing facts, to a mankind unprepared to receive it. It is necessary to find connections to established fictions of which people have heard enough for them to believe that they comprehend what it all is about. A new, revolutionary system of ideas would be rejected off hand as a mere fantastic invention. It could not be comprehended, let alone understood, without careful preparation.

The most important reason, which probably only esotericians are able to understand, is the fact of the dynamic energy of ideas.

Once the esoteric knowledge was permitted to be published there was no longer any need of initiation into the old knowledge orders, nobody having been initiated into anyone of them since 1875. Although those initiated in previous incarnations were not given the opportunity to revive all their old knowledge, enough was made known, and besides hinted at, for them to be able to discover the most essential by themselves.

The most important esoteric facts to be found in the works of Sinnett, Judge, and
Hartmann &


esp ::: ESP Extra Sensory Perception, or ESP, is a collective term describing communication or perception by means of other than our five physical senses of sight, hearing, touch, taste and smell, i.e. a sixth sense. Joseph Banks Rhine (1895-1980), Professor of Psychology at Duke University in the USA, conducted thousands of experiments producing statistical evidence of the existence of a telepathic function in some individuals, and coined the term ESP (also referred to as psi after the 'agent' through which the mind is able to receive the ESP impressions).

Eucken, Rudolf: (1846-1926) Being a writer of wide popularity, winner of the Nobel Prize for literature in 1908, Eucken defends a spiritualistic-idealistic metaphysics against materialistic naturalism, positivism and mechanism. Spiritual life, not being an oppositionless experience, is a struggle, a self-asserting action by resistance, a matter of great alternatives, either-ors between the natural and the spiritual, a matter of vital choice. Thus all significant oppositions are, within spiritual life itself, at once created and overcome. Immanence and transcendence, personalism and absolutism are the two native spiritual oppositions that agitate Eucken's system. Reconciliation between the vital dualities therefore depends not on mere intellectual insight, but on personal effort, courageous, heroic, militant and devoted action. He handles the basic oppositions of experience in harmony with the activist tenor of liberal Protestantism. Eucken sought to replace the prevailing intellectualistic idealism by an activistic idealism, founded on a comprehensive and historical consideration of culture at large. He sought to interpret the spiritual content of historical movements. He conceived of historical facts as being so many systematized wholes of life, for which he coined the term syntagma. His distinctive historical method consists of the reductive and the noological aspects. The former considers the parts directly in relation to an inward whole. The latter is an inner dialectic and immanent criticism of the inward principles of great minds, embracing the cosmologicnl and psychological ways of philosophical construction and transcending by the concept of spiritual life the opposition of the world and the individual soul. Preaching the need of a cultural renewal, not a few of his popularized ideas found their more articulated form in the philosophical sociology of his most eminent pupil, Max Scheler, in the cultural psychology of both Spranger and Spengler. His philosophy is essentially a call to arms against the deadening influences of modern life. -- H.H.

evolutionary psychology: the application of evolutionary ideas, including the importance of behavioural and mental adaptiveness over millions of years, to help explain human behaviour.

Existence: (Lat. existere: to emerge) The mode of being which consists in interaction with other things. For Aristotle, matter clothed with form. Essences subjected to accidentst the state of things beyond their causes. The state of being actual, the condition of objectivity. In epistemology: that which is experienced. In psychology: the presence of a given datum in the physical universe at some date and place. Sometimes identified with truth or reality. Opposite of essence. See Actuality. -- J.K.F.

Existential Psychology: A school of introspective psychology represented in America by E. B. Titchener (1867-1927) which conceived the task of psychology to be the description, analysis and classification of the experiences of an individual mind considered as existences. Also called Existentialism. A characteristic doctrine of the school is the denial of imageless thought. -- L.M . Existential quantifier: See Quantifier. Exoteric: External; belonging to or suited for those who are not initiates or experts. The exoterikoi logoi referred to in Aristotle are popular arguments or treatises, as contrasted with strictly scientific expositions. -- G.R.M.

Existential Philosophy arose from disappointment with Kant's "thing-in-itself" and Hegel's metaphysicism whose failure was traced back to a fundamental misrepresentation in psychology. It is strictly non-metaphysical, anti-hypothetical, and contends to give only a simple description of existent psychological realities. "Existence" is therefore not identical with the metaphysical correlative of "essence". Consciousness is influenced by our nerveous system, nutrition, and environment; these account for our experiences. Such terms as being, equal, similar, perceived, represented, have no logical or truth-value; they are merely biological "characters", a distinction between physical and psychological is unwarranted. Here lies the greatest weakness of the Existential Philosophy, which, however, did not hinder its spreading in both continents.

Experimental Psychology: (1) Experimental psychology in the widest sense is the application to psychology of the experimental methods evolved by the natural sciences. In this sense virtually the whole of contemporary psychology is experimental. The experimental method consists essentially in the prearrangement and control of conditions in such a way as to isolate specific variables. In psychology, the complexity of subject matter is such that direct isolation of variables is impossible and various indirect methods are resorted to. Thus an experiment will be repeated on the same subjects with all conditions remaining constant except the one variable whose influence is being tested and which is varied systematically by the experimenter. This procedure yields control data within a single group of subjects. If repetition of the experiment with the same group introduces additional uncontrolled variables, an equated control group is employed. Systematic rotation of variables among several groups of subjects may also be resorted to. In general, however, psychologists have designed their experiments in accordance with what has frequently been called the "principle of the one variable."

experimental psychology: is a field of psychology that typically involves laboratory research in basic areas of the discipline.

Extension: See Intension and Extension. Extensionality, axiom of: See Logic, formal, § 9. Extensity: A rudimentary spatiality alleged to characterize all sensation. See J. Ward, article "Psychology" in Encyclopaedia Bntannica, 9th Ed. pp. 46, 53 -- L.W.

Extrasensory perception (ESP): A term coined by Dr. J. B. Rhine of Duke University; defined as “response to an external event not presented to any known sense” (The Journal of Parapsychology ).

Factual: See Meaning, Kinds of, 2. Faculty: (Scholastic) Medieval psychology distinguishes several faculties of the soul which are said to be really distinct from each other and from the substance of the soul. According to Aquinas the distinction is based on objects and operations. The faculties are conceived as accidents of the soul's substance, but as pertaining essentially to its nature, therefore "proper accidents". The soul operates by means of the faculties. Much misunderstood and deteriorated, this theory remained alive until recent times and is still maintained, in its original and pure form, by Neo-Scholasticism. A certain rapprochement to the older notion may he observed in the modern theory of "general factors". Most of the criticisms directed against the faculty-psychology are based on modern experimental and nominalistic approaches. The faculties listed by Aquinas are: The sensory faculties, which to operate need a bodily organ;   The external senses,   The internal senses, sensus communis, memory, imagination, vis aestimativa (in animals) or cogitativa (in man),   The sensory appetites, subdivided in the concupiscible appetite aiming at the attainable good or fleeing the avoidable evil, the irascible appetite related to good and evil whose attainment or avoidance encounters obstacles. The vegetative faculties, comprising the achievements of nutrition, growth and procreation. While the sensory appetites are common sto man and animals, the vegetative are observed also in plants. The locomotive faculty, characteristic of animals and, therefore, also of man. The rational faculties, found with man alone;   Intellect, whose proper object is the universal nature of things and whose achievements are abstraction, reasoning, judging, syllogistic thought,   Rational Will, directed towards the good as such and relying in its operation on particulars on the co-operation of the appetites, just as intellect needs for the formation of its abstract notions the phantasm, derived from sense impressions and presented to the intellect by imagination. The vis cogitativa forms a link between rational universal will and particular strivings; it is therefore also called ratio particularis.   Ch. A. Hart, The Thomisttc Theory of Mental Faculties, Washington, D. C, 1930. -- R.A.

Faculty Psychology: (Lat. facultas, faculty or ability) The conception of mind as the unity in a number of special faculties, like sensibility, intelligence, volition, by reference to which individual processes of sensation, thought or will are explained. Faculty psychology, which originated in Plato's division of the soul into the appetitive, the spirited and the rational faculties was the dominant psychology of the Middle Ages and received its most influential modern statement by C. Wolff (1679-1754) in his Rational Psychology, 1734. Faculty psychology is usually associated with the Soul Substance Theory of Mind. See Soul Substance. The common criticism of the theory is its circularity in attempting to explain individual mental processes in terms of a faculty which is merely the hypostatization of those processes. See J. Locke, Essay Concerning Human Understanding, 1690. Bk. II, Ch. xxi, § 17. -- L.W.

Faculty: Medieval psychology distinguishes several faculties of the soul which are said to be really distinct from each other and from the substance of the soul. According to Aquinas the distinction is based on objects and operations. The faculties are conceived as accidents of the soul’s substance, but as pertaining essentially to its nature, therefore “proper accidents.” The soul operates by means of the faculties.

Faculty psychology: The conception of mind as the unity in a number of special faculties, like sensibility, intelligence, volition, by reference to which individual processes of sensation, thought or will are explained. Faculty psychology, which originated in Plato’s division of the soul into the appetitive, the spirited and the rational faculties, was the dominant psychology of the Middle Ages. It is usually associated with the Soul Substance Theory of Mind.

Following Locke, the phenomenon of association was investigated by G. Berkeley and D. Hume both of whom were especially concerned with the relations mediating association. Berkeley enumerates similarity, causality and coexistence or contiguity (Theory of Vision Vindicated (1733), § 39); Hume resemblance, contiguity in time or place and cause or effect (Enquiry Concerning Human Understanding (1748), § 3; Treatise on Human Nature (1739), Bk. I, Pt. I, § 4). English associationism is further developed by D. Hartley, Observations on Man (1749), esp. Prop. XII; J. Mill, Analysis of the Phenomena of the Human Mind (1829), esp. Ch. 3; A. Bain, The Senses and the Intellect (1855); J. S. Mill, Examination of Sir William Hamilton's Philosophy (1865). Continental exponents of association psychology are E. B. de Condillac (Essai sur l'origines de connaissances humaines) (1746); Traite de sensations (1754); J. F. Herbart Lehrbuch der Psychologie (1816). -- L.W.

French materialism ::: The philosophy that holds that both the associationist psychology and empiricism of John Locke with the totality of Isaac Newton are correct and compatible with each other.

Freud (1856-1939): the founder of the psychoanalytic school of psychology, emphasised the importance of the unconscious mind, childhood experiences and repressed urges. His theory of psychosexual development outlines five stages; oral, anal, phallic, latent and genital, according to the different objects fixated upon at each specific stage. Freud also focused on the structure and development of personality; comprised of three parts - the id, ego and superego. Conflicts between the id and superego are dealt with by the ego that utilizes ?a target="_parent" href="https://www.itseducation.asia/psychology/d.htm

Freud, Sigmund ::: Dr. Freud is often referred to as the father of clinical psychology.  His extensive theory of personality development (psychoanalytical theory) is the cornerstone for modern psychological thought, and consists of (1) the psychosexual stages of development, (2) the structural  model of personality (id, ego, superego), and (3) levels of consciousness (conscious, subconscious, and unconscious).  See Psychoanalysis.

fulcrum ::: A developmental milestone within the self-identity stream, or the proximate-self line of development. Fulcrums follow a general 1-2-3 process: fusion or identification with one’s current level of self-development; differentiation or disidentification from that level; and integration of the new level with the previous level. AQAL theory, and Integral Psychology in specific, focus on anywhere from nine to ten developmental fulcrums.

Functional calculus: See Logic, formal, §§ 3, 6. Functional Psychology: (Lat. functio from fungor, I execute) A tendency in American psychology represented by W. James, G. T. Ladd, G. S. Hall, J. Dewey and J. R. Angell which considered the mental processes of sense perception, emotion, volition and thought as functions of the biological organism in its adaptation to and control of its environment. Functionalism arose as a protest against structural psychology for which the task of psychology is the analysis and description of consciousness. The functional theory of mind is characteristic of the pragmatism and instrumentalism of C. S. Pierce, W. James, G. H. Mead and J. Dewey. See C. H. Morris, Six Theories of Mind, Ch. VI. -- L.W.

Functional Theory of Mind: See Functional Psychology. Functionalism: See Functional Psychology. Functor: In the terminology of Carnap, a functor is a sign for a (non-propositional) function (q. v.). The word is thus synonymous with (non-proposittonal) function symbol. -- A.C.

Furthermore, because it is an expression of energy, all vibration is force and energy itself, and hence capable of arousing energies or forces of exactly the same quality or rate of intensity in other beings which they affect — this being the reason behind sympathetic vibration. When vibrations thus interlock and synchronize in rate, intensity, and quality, we have what is called sympathy, love, or attraction, and such sympathetic vibration is operative on all the planes of universal nature. Not only is this the case in all relations of humans with each other, but likewise sympathetic vibration plays an enormous part in such matters as mob psychology, quick electrical sympathies affecting audiences, hates and rebellions — even what is known as health and disease are communicated by means of vibrations, the one first affected being able to communicate his “affection” of whatever kind to others who are at the time negative to the vibrational impact and in time vibrating synchronously with the impacting energy. There is, of course, such a thing as resistance, which expresses itself in manifold ways, such as being able to throw off the vibration affecting it, and even to return it upon the sender, consciously or unconsciously; and herein lies the secret of the old medieval saying that curses come home to roost, or that if the magician is not stronger than the elementals or nature spirits he attempts to control, he is almost invariably destined to become their victim.

Gay, John: (1669-1745) English schohr and clergyman, not to be confused with his contemporary, the poet and dramatist of the same name. He is important in the field of ethics for his Dissertation Concerning the Fundamental Principle of Virtue or Morality. This little work influenced David Hartley in his formulation of Associationism in Psychology and likewise sened to suggest the foundation for the later English Utilitarian School. -- L.E.D.

Gestalt Psychology: (German, Gestalt, shape or form) A school of German psychology, founded about 1912 by M. Wertheimer, K. Koffka and W. Köhler. Gestalt psychology reacted against the psychic elements of analytic or associationist psychology (see Associationism) and substituted the concept of Gestalt or organized whole. The parts do not exist prior to the whole but derive their character from the structure of the whole. The Gestalt concept is applied at the physical and physiological as well as the psychological levels and in psychology both to the original sensory organization and to the higher intellectual and associative processes of mind. Configuration has been suggested as an English equivalent for Gestalt and the school is accordingly referred to as Configurationism. -- L.W.

Gestalt psychology: approach that views psychological phenomena, such as perception, learning and thinking, as organised, structured wholes. For instance, the Gestalt approach to problem solving seeks the need for structural understanding in comprehending how different parts of the problem fit together to reach the goal.

Geyser, Joseph: (1863-) Is a leader of Catholic psychological and metaphysical thought in present-day Germany. Born in Erkelenz, he has taught at the Universities of Freiburg, Müster and Munich (1924-). His criticism of materialistic tendencies in modern psychology, his Aristotelian views on causality, and his espousal of a semi-Cartesian position in epistemology, art noteworthy. He has written: Lehrbuch der allgem. Psychologie, 3rd ed. (1920); Erkenntnistheorie d. Anstoteles (1917); Das Prinzip vom zurelchenden Grunde (1930). See Philosophia Perennis (Geyser Festg.), II vol. (Regensbuig, 1930). -- V.J.B.

Goodness: (AS. god) The extrinsic elections of things. The positive object of desire. For Plato, coextensive with being. For the Romans, duty. For Kant, that which has value. For Peirce, the adaptation of a subject to its end. In psychology: the characteristic actions which follow moral norms. Opposite of evil. See Ethics. -- J.K.F.

group dynamics: the branch of social psychology that studies the psychodynamics of interaction in social groups.

Guilt: In ethics, conduct involving a breach of moral law. The commission of a moral offense considered as the failure of duty. Defection from obligation or responsibility. In the psychology of ethics, the sense of guilt is the awareness of having violated an ethical precept or law. Opposite of innocence, merit. -- J.K.F.

Habit: (Lat. habitus from habere, to have) In psychology: An acquired mental function reinforced by repetition.

Hartley, David: (1705-1757) Was an English physician most noted as the founder of the associationist school in psychology. His theory of the association of ideas was prompted by the work of John Gay to which he gave a physiological emphasis and which, in turn, influenced the Utilitarians, Bentham and the Mills. See Bentham, Gay, James Mill, John Stuart Mill and Utilitarianism.

Health Psychology ::: The specific field in psychology concerned with psychology’s impact on health, physical well being, and illness.

health psychology: area of psychology that aims to understand why people become ill, how they stay healthy and how they respond and cope with illness.

heart ::: Sri Aurobindo: "The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.” *The Secret of the Veda

Heart ::: The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.
   Ref: CWSA Vol. 15, Page: 271-72


heart ::: “The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.” The Secret of the Veda

Hedonism, Psychological: (Gr. hedone, pleasure) Theory that psychological motivation is to be explained exclusively in terms of desire for pleasure and aversion from pain. (See W. James' criticism of psychological hedonism, The Principles of Psychology, II pp. 549 ff.) Psychological hedonism, as a theory of human motivation in contrast with ethical hedonism which accepts as the criterion of morality, the pleasure-pain consequences of an act. -- L.W.

Herbartianism: The philosophical, but particularly the psychological and pedagogical doctrines of Johann Friedrich Herbart (q.v.) as expounded in modified and developed form by his disciples, notably M. Lazarus and H. Steinthal in psychology, T. Zillcr and W. Rein in pedagogy, M. Drobisch in religious philosophy and ethics. In America, the movement was vigorous and influential, but shortlived (about 1890-1910) and confined mainly to education (Charles De-Garmo and Charles A. McMurry). Like Herbart, his disciples strove for a clarification of concepts with special emphasis on scientific method, the doctrine of apperception, and the efficacy of a mathematical approach even in their psychology which was dominated by associational thinking; yet they discarded more or less the master's doctrine of reals. -- K.F.L.

Herbart, Johann Friedrich: (1776-1841) Best known as the "father" of scientific pedagogy centrally based upon psychology, a general tenet that still has weight today, Herbart occupies as educational philosophical theorist a position strikingly similar to that of John Dewey, the nestor of American philosophy.

Höffding, Harald: (1843-1931) Danish philosopher at the University of Copenhagen and brilliant author of texts in psychology, history of philosophy and the philosophy of religion. He held that the world of reality as a whole is unknowable although we may believe that conscious experience and its unity afford the best keys to unlock the metaphysical riddle. His svstem of thought is classified on the positive side as a cautious idealistic monism (his own term is "critical monism").

Humanistic Psychology ::: A theoretical view of human nature which stresses a positive view of human nature and the strong belief in psychological homeostasis.

humanistic psychology: a perspective in psychology, that views every individual as unique and as possessing an inherent capacity for making rational choices, positive growth and ultimately, maximum potential.

Id ::: A term from Freudian psychology. Indicates the Lunar Personality and lower egoistic and animalistic drives of the self.

Identity: (Lat. identicus, from identidem, repeatedly) In psychology: personal identity, or the continuous existence of the personality despite physiological and psychological changes. See Identity, law of -- J.K.F.

Ideo-motor Action: (Gr. eidos, idea + motus, motion) Bodily action directly induced by the prevalence of an idea in the mind and considered by W. James as the basis of volition. (See W. James, The Principles of Psychology, Vol. II, pp. 522 ff.) -- L.W.

idiographic: any approach or method in psychology that focuses on the individual rather than in the development of general laws of behavior (known as thenomothetic approach).

  "I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights, — yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam.” Letters on Yoga

“I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights,—yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam.” Letters on Yoga

If the psychologist, having isolated some instance of subjectivity, considers it only as a purely possible example of subjectivity in some possible world, he is effecting a further, so-called eidetic, reduction of the psychic and is in the position to develop an eidetically pure phenomenological psychology or (as Husserl also called it) an eidetic psychological phenomenology. He can discover, not merely empirical types but essential psychic possibilities, impossibilities, and necessities, in any possible world. Moieover, eidetic reduction can be performed, not only on the psychic but also on any other abstractive region of the world, e.g., the physical, the concretely psychophysical, the cultural. We can develop purely eidetic sciences of every material region (material ontologies), an eidetic science of the formally universal region, "something or other" (formal ontology, the formal logic of possible being), and finally in all-embracing science of the essential (formal and material) compossibilities and non-compossibilities in any possible concrete world. An eidetic psychological phenomenology would thus become coordinated in a universal eidetic science of worldly being.

If the West possessed a genuine psychology, stigmata would not be looked upon with awe as miracles or quasi-miracles or considered to be inexplicable phenomena. They could be reproduced at will by the adept on his own body, but why should he do so useless a thing, involving not only an unnatural condition of his constitution, but possibly suffering of the body itself? The whole matter of stigmata in human subjects is but an intensification in very unusual circumstances of what biological science knows to occur commonly and automatically in the bodies of the lower creatures, which not merely change color, but undergo curious transformations under conditions of fright, anger, etc.

Individual Psychology: (a) In the widest sense, individual psychology is one of the major departments of psychology, comparable to such other major subdivisions as experimental psychology, abnormal psychology, comparative psychology, etc. It is the branch of psychology devoted to the investigation of mental variations among individuals and includes such topics as: character and temperament (see Characterology) mental types, genius, criminality, intelligence, testing, etc. Attention was frst directed to individual differences by Francis Galton (Hereditary Genius, 1869). Galton's method was applied to mental deficiency by Dugdale (The Jukes, 1877) and Galton himself extended the same type of inquiry to free association and imagery in Inquiries into Human Faculty, 1883. A more recent contribution to individual psychology is Cattell's American Men of Science (1906).

Industrial/Organizational Psychology ::: The area or specialty in psychology focused on the application of psychological principles in the work force.

inferiority complex: in the fields of psychology and psychoanalysis, is a feeling that one is inferior to others in some way. Such feelings can arise from an imagined or actual inferiority in the afflicted person.

Initiation [from Latin initio entering into, beginning] Generally, the induction of a pupil into a new way of living and into secret knowledge by the aid of a competent teacher. In ancient times initiation or the Mysteries were uniform and one everywhere, but as times passed, each country — though basing its Mysteries and initiation ceremonies on the one original wisdom common to mankind — followed manners of conducting the procedures native to the psychology and temperament of the different peoples. In still later times most of the original wisdom was but dimly remembered; and the Mysteries and the initiation ceremonies degenerated into little more than ceremonial rites, with more or less academic or theological teaching accompanying them — as was the case in the Mysteries of Greece, for instance; although it is true that there were genuine initiates in Greece down to the fall of the Mediterranean civilizations.

Innervation, Sensation of: (Lat. in + nervus, nerve) Sensation accompanying the efferent nerve currents which discharge from the central nervous system into the muscles. The existence of such a sensation has been much disputed by psychologists. (See W. James, The Principles of Psychology, Vol. II, pp. 498 ff.) -- L.W.

In Scholasticism: In logic: the subdivision of genus, comprising several individuals, constituted by the differentia specifica. In ontology: the common nature or essence, individualized by some agent. This agent is in Thomism conceived as matter, in Scotism as a form of "thisness" (haecceitas). No agreement has been reached on the number of ontological species; some hold that there is an indefinite number, others that the number is limited. In psychology of cognition:   regarding sensory cognition: The senses are affected by the object through the medium; this affection results in the species impressa which, however, is not merely the immutation of the sense otgan or the nervous apparatus belonging thereto, but implies a "psychic immutation". As conscious percept the ultimate effect of sense affection in the mind becomes the species expressa.   regarding intellectual cognition: the active intellect, by "illuminating" the phantasm disengages therefrom the species intellegibilis impressa which in turn actuates, through informing it, the passive intellect and becomes theory, as the known concept, the species intelligibilis expressa, also called verbum mentis. This "word" is not of the "inner language", but belongs to preverbal thought and becomes, when given verbal form, the "meaning" of the spoken word, which refers primarily to the mental concept and, by this, secondarily to the object.

In scholasticism: The English term translates three Latin terms which, in Scholasticism, have different significations. Ens as a noun is the most general and most simple predicate; as a participle it is an essential predicate only in regard to God in Whom existence and essence are one, or Whose essence implies existence. Esse, though used sometimes in a wider sense, usually means existence which is defined as the actus essendi, or the reality of some essence. Esse quid or essentia designates the specific nature of some being or thing, the "being thus" or the quiddity. Ens is divided into real and mental being (ens rationis). Though the latter also has properties, it is said to have essence only in an improper way. Another division is into actual and potential being. Ens is called the first of all concepts, in respect to ontology and to psychology; the latter statement of Aristotle appears to be confirmed by developmental psychology. Thing (res) and ens are synonymous, a res may be a res extra mentem or only rationis. Every ens is: something, i.e. has quiddity, one, true, i.e. corresponds to its proper nature, and good. These terms, naming aspects which are only virtually distinct from ens, are said to be convertible with ens and with each other. Ens is an analogical term, i.e. it is not predicated in the same manner of every kind of being, according to Aquinas. In Scotism ens, however, is considered as univocal and as applying to God in the same sense as to created beings, though they be distinguished as entia ab alto from God, the ens a se. See Act, Analogy, Potency, Transcendentals. -- R.A.

Integration: (Lat. integrare, to make whole) The act of making a whole out of parts. In mathematics, a limiting process which may be described in vague terms as summing up an infinite number of infinitesimals, part of the calculus. In psychology, the combination of psycho-physical elements into a complex unified organization. In cosmology, the synthetic philosophy of Spencer holds that the evolutionary process is marked by two movements: integration and differentiation. Integration consists in the development of more and more complex organizations. Inverse of: differentiation (q.v.). -- J.K.F.

Integration: The act of making a whole out of parts. In psychology, the combination of psycho-physical elements into a complex unified organization.

In the first edition of the Logische Untersuchungen phenomenology was defined (much as it had been by Hamilton and Lazarus) as descriptive analysis of subjective processes Erlebnisse. Thus its theme was unqualifiedly identified with what was commonly taken to be the central theme of psychology; the two disciplines were said to differ only in that psychology sets up causal or genetic laws to explain what phenomenology merely describes. Phenomenology was called "pure" so far as the phenomenologist distinguishes the subjective from the objective and refrains from looking into either the genesis of subjective phenomena or their relations to somatic and environmental circumstances. Husserl's "Prolegomena zur reinen Logik" published as the first part of the Logische Untersuchungen, had elaborated the concept of pure logic, a theoretical science independent of empirical knowledge and having a distinctive theme: the universal categorial forms exemplified in possible truths, possible facts, and their respective components. The fundamental concepts and laws of this science, Husserl maintained, are genuine only if they can be established by observing the matters to which they apply. Accordingly, to test the genuineness of logical theory, "wir wollen auf die 'Sachen selbst' zurückgehen": we will go, from our habitual empty understanding of this alleged science, back to a seeing of the logical forms themselves. But it is then the task of pure phenomenology to test the genuineness and range of this "seeing," to distinguish it from other ways of being conscious of the same or other matters. Thus, although pure phenomenology and pure logic are mutually independent disciplines with separate themes, phenomenological analysis is indispensible to the critical justification of logic. In like manner, Husserl maintained, it is necessary to the criticism of other alleged knowledge; while, in another way, its descriptions are prerequisite to explanatory psychology. However, when Husserl wrote the Logische Untersuchungen, he did not yet conceive phenomenological analysis as a method for dealing with metaphysical problems.

In the Ideen and in later works, Husserl applied the epithet "transcendental" to consciousness as it is aside from its (valid and necessary) self-apperception as in a world. At the same time, he restricted the term "psychic" to subjectivity (personal subjects, their streams of consciousness, etc.) in its status as worldly, animal, human subjectivity. The contrast between transcendental subjectivity and worldly being is fundamental to Husserl's mature concept of pure phenomenology and to his concept of a universal phenomenological philosophy. In the Ideen, this pure phenomenology, defined as the eidetic science of transcendental subjectivity, was contrasted with psychology, defined as the empirical science of actual subjectivity in the world. Two antitheses are involved, however eidetic versus factual, and transcendental versus psychic. Rightly, they yield a four-fold classification, which Husserl subsequently made explicit, in his Formale und Transzendentale Logik (1929), Nachwort zu meinen Ideen (1930), and Meditations Cartesiennes (1931). In these works, he spoke of psychology as including all knowledge of worldly subjectivity while, within this science, he distinguished an empirical or matter-of-fact pure psychology and an eidetic pure psychology. The former is "pure" only in the way phenomenology, as explicitly conceived in the first edition of the Logische Untersuchungen, is pure: actual psychic subjectivity is abstracted as its exclusive theme, objects intended in the investigated psychic processes are taken only as the latter's noematic-intentional objects. Such an abstractive and self-restraining attitude, Husserl believed, is necessary, if one is to isohte the psychic in its purity and yet preserve it in its full intentionality. The instituting and maintaining of such an attitude is called "psychological epoche"; its effect on the objects of psychic consciousness is called "psychological reduction." As empiricism, this pure psychology describes the experienced typical structures of psychic processes and of the typical noematic objects belonging inseparably to the latter by virtue of their intrinsic intentionality. Description of typical personalities and of their habitually intended worlds also lies within its province. Having acquired empirical knowledge of the purely psychic, one may relax one's psychological epoche and inquire into the extrapsychic circumstances under which, e.g., psychic processes of a particulai type actually occur in the world. Thus an empirical pure intentional psychology would become part of a concrete empirical science of actual psychophysical organisms.

Introjection: (Lat. intro. within + jacere, to throw) In Epistemology, theory of the knowledge process, that objects of knowledge are represented in consciousness by images. A name given by R. Avenarius (1843-1896) to the doctrine of perception which he rejected. The doctrine of representative perception. In psychology, the ascription to material objects of some of the properties of life. More specifically, in psycho-analysis, the act of absorbing other personalities into one's own, of assuming that external events are internal. Opposite of: projection. -- J.K.F.

Introspectionism: The standpoint in psychology which advocates the employment of the introspective method. -- L.W.

Introspective Method: The method in psychology, which, in opposition to the objective method of Behaviorism (See Behaviorism) relies largely upon introspective observation. See Introspection. -- L.W.

Isomorphism: (Gr. isos, equal + morphe, form) Similarity of structure. In Gestalt psychology, structural similarity between fields in the brain and the content of consciousness.

It is in his biology that the distinctive concepts of Aristotle show to best advantage. The conception of process as the actualization of determinate potentiality is well adapted to the comprehension of biological phenomena, where the immanent teleology of structure and function is almost a part of the observed facts. It is here also that the persistence of the form, or species, through a succession of individuals is most strikingly evident. His psychology is scarcely separable from his biology, since for Aristotle (as for Greek thought generally) the soul is the principle of life; it is "the primary actualization of a natural organic body." But souls differ from one another in the variety and complexity of the functions they exercise, and this difference in turn corresponds to differences in the organic structures involved. Fundamental to all other physical activities are the functions of nutrition, growth and reproduction, which are possessed by all living beings, plants as well as animals. Next come sensation, desire, and locomotion, exhibited in animals in varying degrees. Above all are deliberative choice and theoretical inquiry, the exercise of which makes the rational soul, peculiar to man among the animals. Aristotle devotes special attention to the various activities of the rational soul. Sense perception is the faculty of receiving the sensible form of outward objects without their matter. Besides the five senses Aristotle posits a "common sense," which enables the rational soul to unite the data of the separate senses into a single object, and which also accounts for the soul's awareness of these very activities of perception and of its other states. Reason is the faculty of apprehending the universals and first principles involved in all knowledge, and while helpless without sense perception it is not limited to the concrete and sensuous, but can grasp the universal and the ideal. The reason thus described as apprehending the intelligible world is in one difficult passage characterized as passive reason, requiring for its actualization a higher informing reason as the source of all intelligibility in things and of realized intelligence in man.

James, William: (1842-1910) Unquestionably one of the most influential of American thinkers, William James began his career as a teacher shortly after graduation (MD, 1870) from Harvard University. He became widely known as a brilliant and original lecturer, and his already considerable reputation was greatly enhanced in 1890 when his Principles of Psychology made its appearance. Had James written no other work, his position in American philosophy and psychology would be secure; the vividness and clarity of his style no less than the keenness of his analysis roused the imagination of a public in this country which had long been apathetic to the more abstract problems of technical philosophy. Nor did James allow this rising interest to flag. Turning to religious and moral problems, and later to metaphysics, he produced a large number of writings which gave ample evidence of his amazing ability to cut through the cumbersome terminology of traditional statement and to lay bare the essential character of the matter in hand. In this sense, James was able to revivify philosophical issues long buried from any save the classical scholars. Such oversimplifications as exist, for example, in his own "pragmatism" and "radical empiricism" must be weighed against his great accomplishment in clearing such problems as that of the One and the Many from the dry rot of centuries, and in rendering such problems immediately relevant to practical and personal difficulties. -- W.S.W.

Jaspers, Karl: (1883-) Inspired by Nietzsche's and Kierkegaard's psychology, but aiming at a strictly scientific method, the "existentialist" Jaspers analyzes the possible attitudes of man towards the world; the decisions which the individual must make in inescapable situations like death, struggle, change, guilt; and the various ways in which man meets these situations. Motivated by the boundless desire for clarity and precision, Jaspers earnestly presents as his main objective to awaken the desire for a fuller, more genuine philosophy, these three methods of philosophizing which have existed from te earliest times to the present: Philosophical world orientation consisting in an analysis of the limitations, incompleteness and relativity of the researches, methods, world pictures of all the sciences; elucidation of existence consisting of a cognitive penetration into reality on the basis of the deepest inner decisions experienced by the individual, and striving to satisfy the deepest demands of human nature; the way of metaphysics, the never-satisfied and unending search for truth in the world of knowledge, conduct of life and in the seeking for the one being, dimly seen through antithetic thoughts, deep existential conflicts and differently conceived metaphysical symbols of the past. Realizing the decisive problematic relation between philosophy and religion in the Middle Ages, Jaspers elevates psychology and history to a more important place in the future of philosophy.

J. B. Watson, Psychology as Science of Behavior;

Jung (1875-1961): A Swiss psychologist, founder of analytical psychology. Jung placed importance on a hypothetical collective unconsciousand explored the symbolic nature of dreams. His work also included exploring the psyche through three principles; the principle of opposites, equivalence and

Jung. C. G.: (1875-) Exponent of a type of psychoanalysis (see Psycho-analysis) known as "analytic psychology", which has close affinities with Freudianism (see Freud, Sigmund) and with individual psychology (see Adler, Alfred). Jung employed Freud's methods of free association and dream analysis but emphasized his own method of word-association. He differed from Freud in (a) minimizing the role of sex, and (b) emphasizing present conflict rather than childhood complexes in the explanation of neuroses. Jung is also known for his classification of psychological types as introverts and extroverts. Cf. Jung's Psychological Types. -- L.W.

Kant, Immanuel: (1724-1804), born and died in Königsberg. Studied the Leibniz-Wolffian philosoohv under Martin Knutzen. Also studied and taught astronomy (see Kant-Laplace hypothesis), mechanics and theology. The influence of Newton's physics and Lockean psychology vied with his Leibnizian training. Kant's personal life was that of a methodic pedant, touched with Rousseauistic piety and Prussian rigidity. He scarcely travelled 40 miles from Königsberg in his life-time, disregarded music, had little esteem for women, and cultivated few friends apart from the Prussian officials he knew in Königsberg. In 1755, he became tutor in the family of Count Kayserling. In 1766, he was made under-librarian, and in 1770 obtained the chair of logic and metaphysics at the University of Königsberg. Heine has made classical the figure of Kant appearing for his daily walk with clock-like regularity. But his very wide reading compensated socially for his narrow range of travel, and made him an interesting coversationalist as well as a successful teacher. Kantianism: The philosophy of Immanuel Kant (1724-1804); also called variously, the critical philosophy, criticism, transcendentalism, or transcendental idealism. Its roots lay in the Enlightenment; but it sought to establish a comprehensive method and doctrine of experience which would undercut the rationalistic metaphysics of the 17th and 18th centuries. In an early "pre-critical" period, Kant's interest centered in evolutionary, scientific cosmology. He sought to describe the phenomena of Nature, organic as well as inorganic, as a whole of interconnected natural laws. In effect he elaborated and extended the natural philosophy of Newton in a metaphysical context drawn from Christian Wolff and indirectly from Leibniz.

kin altruism: in evolutionary psychology, the concept that individuals help those who are close relatives, because it fosters the transmission of their genes.

Kindi: Of the tribe of Kindah, lived in Basra and Bagdad where he died 873. He is the first of the great Arabian followers of Aristotle whose influence is noticeable in Al Kindi's scientific and psychological doctrines. He wrote on geometry, astronomy, astrology, arithmetic, music (which he developed on arithmetical principles), physics, medicine, psychology, meteorology, politics. He distinguishes the active intellect from the passive which is actualized by the former. Discursive reasoning and demonstration he considers as achievements of a third and a fourth intellect. In ontology he seems to hypostasize the categories, of which he knows five: matter, form, motion, place, time, and which he calls primary substances. Al Kindi inaugurated the encyclopedic form of philosophical treatises, worked out more than a century later by Avicenna (q.v.). He also was the first to meet the violent hostility of the orthodox theologians but escaped persecution. A. Nagy, Die philos. Abhandlungen des Jacqub ben Ishaq al-Kindi, Beitr, z. Gesch. d. Phil. d. MA. 1897, Vol. II. -- R.A.

knowledge Interchange Format (KIF) ::: A computer language designed to enable systems to share and re-use information from knowledge-based systems. KIF is similar to frame languages such as KL-ONE and LOOM but unlike such language its primary role is not intended as a framework for the expression or use of knowledge but rather for the interchange of knowledge between systems. The designers of KIF likened it to PostScript. PostScript was not designed primarily as a language to store and manipulate documents but rather as an interchange format for systems and devices to share documents. In the same way KIF is meant to facilitate sharing of knowledge across different systems that use different languages, formalisms, platforms, etc.
knowledge representation and reasoning (KR2 or KR&R) ::: The field of artificial intelligence dedicated to representing information about the world in a form that a computer system can utilize to solve complex tasks such as diagnosing a medical condition or having a dialog in a natural language. Knowledge representation incorporates findings from psychology[204] about how humans solve problems and represent knowledge in order to design formalisms that will make complex systems easier to design and build. Knowledge representation and reasoning also incorporates findings from logic to automate various kinds of reasoning, such as the application of rules or the relations of sets and subsets.[205] Examples of knowledge representation formalisms include semantic nets, systems architecture, frames, rules, and ontologies. Examples of automated reasoning engines include inference engines, theorem provers, and classifiers.

Koffka, Gestalt Psychology;

Koffka, Kurt: (1896) Along with Wertheimer and Köhler, one of the original triumvirate of Gestalt psychologists. See Gestalt Psychology. Koffka, relying on the results of Köhler's study of learning in apes, has, in opposition to the current attempts to treat learning exclusively in terms of trial and error, emphasized the essential role of insight in learning. See The Growth of the Mind, 1925, pp. 153-230. -- L.W.

Köhler, Wolfgang: (1887-) An associate of Wertheimer and Koffka at Frankfort, was one of the co-founders of Gestalt psychology. He was later Professor of Psychology at the University of Berlin and is now Professor of Psychology at Swarthmore College. His Gestalt Psychology (1929), contains an excellent statement in English of the theoretical foundations of Gestalt. -- L.W.

learning curve ::: (jargon) A graph showing some measure of the cost of performing some action against the number of times it has been performed. The term probably describe plots showing the cost of making some particular design of aeroplane against the number of units made.The term is also used in psychology to mean a graph showing some measure of something learned against the number of trials. The psychology graphs normally slope upward whereas the manufacturing ones normally slope downward but they are both usually steep to start with and then level out.Marketroids often misuse the term to mean the amount of time it takes to learn to use something (reduce the learning curve) or the ease of learning it (easy learning curve). The phrase steep learning curve is sometimes used incorrectly to mean hard to learn whereas of course it implies rapid learning. . .(2002-01-22)

learning curve "jargon" A graph showing some measure of the cost of performing some action against the number of times it has been performed. The term probably entered engineering via the aircraft industry in the 1930s, where it was used to describe plots showing the cost of making some particular design of aeroplane against the number of units made. The term is also used in psychology to mean a graph showing some measure of something learned against the number of trials. The psychology graphs normally slope upward whereas the manufacturing ones normally slope downward but they are both usually steep to start with and then level out. {Marketroids} often misuse the term to mean the amount of time it takes to learn to use something ("reduce the learning curve") or the ease of learning it ("easy learning curve"). The phrase "steep learning curve" is sometimes used incorrectly to mean "hard to learn" whereas of course it implies rapid learning. {Engineering (http://computerworld.com/cwi/story/0,1199,NAV47-68-85-1942_STO61762,00.html)}. {Psychology (http://sun.science.wayne.edu/~wpoff/cor/mem/opereinf.html)}. (2002-01-22)

LINK ::: https://www.itseducation.asia/psychology/

logic 1. "philosophy, logic" A branch of philosophy and mathematics that deals with the formal principles, methods and criteria of validity of {inference}, reasoning and {knowledge}. Logic is concerned with what is true and how we can know whether something is true. This involves the formalisation of logical arguments and {proofs} in terms of symbols representing {propositions} and {logical connectives}. The meanings of these logical connectives are expressed by a set of rules which are assumed to be self-evident. {Boolean algebra} deals with the basic operations of truth values: AND, OR, NOT and combinations thereof. {Predicate logic} extends this with existential and universal {quantifiers} and symbols standing for {predicates} which may depend on variables. The rules of {natural deduction} describe how we may proceed from valid premises to valid conclusions, where the premises and conclusions are expressions in {predicate logic}. Symbolic logic uses a {meta-language} concerned with truth, which may or may not have a corresponding expression in the world of objects called existance. In symbolic logic, arguments and {proofs} are made in terms of symbols representing {propositions} and {logical connectives}. The meanings of these begin with a set of rules or {primitives} which are assumed to be self-evident. Fortunately, even from vague primitives, functions can be defined with precise meaning. {Boolean logic} deals with the basic operations of {truth values}: AND, OR, NOT and combinations thereof. {Predicate logic} extends this with {existential quantifiers} and {universal quantifiers} which introduce {bound variables} ranging over {finite} sets; the {predicate} itself takes on only the values true and false. Deduction describes how we may proceed from valid {premises} to valid conclusions, where these are expressions in {predicate logic}. Carnap used the phrase "rational reconstruction" to describe the logical analysis of thought. Thus logic is less concerned with how thought does proceed, which is considered the realm of psychology, and more with how it should proceed to discover truth. It is the touchstone of the results of thinking, but neither its regulator nor a motive for its practice. See also fuzzy logic, logic programming, arithmetic and logic unit, first-order logic, See also {Boolean logic}, {fuzzy logic}, {logic programming}, {first-order logic}, {logic bomb}, {combinatory logic}, {higher-order logic}, {intuitionistic logic}, {equational logic}, {modal logic}, {linear logic}, {paradox}. 2. "electronics" {Boolean} logic circuits. See also {arithmetic and logic unit}, {asynchronous logic}, {TTL}. (1995-03-17)

Maine de Biran, F. P. Gonthier: (1766-1824) French philosopher and psychologist, who revolted against the dominant sensationalistic and materialistic psychology of Condlllac and Cabanis and developed, under the influence of Kant and Fichte, an idealistic and voluntaristic psychology. The mind directly experiences the activity of its will and at the same time the resistance offered to it by the "non-moi." Upon this basis, Maine de Biran erected his metaphysics which interprets the conceptions of force, substance, cause, etc. in terms of the directly experienced activity of the will. This system of psychology and metaphysics, which came to be known as French spiritualism, exerted considerable influence on Cousin, Ravaisson and Renouvier. His writings include: De la Decomposition de la Pensee (1805); Les Rapports du Physique et du Moral de l'Homme (1834); Essai sur les Fondements de la Psychologie (1812); Oeuvres Philosophiques, ed. by V. Cousin (1841). -- L.W.

Main works: Method of Ethics 1875; Outlines of the History of Ethics (5th ed. 1902); Scope and Method of Economic Science, 1885; Lect. on Philosophy of Kant, 1905. Sign: (Lat. signum, sign) Logic has been called the science of signs. In psychology that which represents anything to the cognitive faculty. That which signifies or has significance, a symbol. Semasiology or sematology is the science of signs. See Logic, symbolic; Symbolism.

Main works: System of Synthttic Philosophy (First Principles of Biology, Psychology, Sociology, Ethics), 1862-92; On Moral and Physical Education, 1861.

Many-valued logic: See propositional calculus, many-valued. Marburg School: Founded by Herman Cohen (1842-1918) and Paul Natorp (1854-1924) and supported by Ernst Cassirer (1874-), the noteworthy historian of philosophy, and Rudolf Stammler (1856-1938), the eminent legal philosopher, the school revived a specialized tendency of critical idealism. Stress is laid on the a priori, non-empirical, non-psychological and purely logical of every certain knowledge. Cohen and Natorp register an emphatic opposition to psychologism, and sought to construct a system upon pure thought on the basis of Kant and the Kantian reconstruction of Platonism. The logical and a priori in aesthetics, ethics, psychology and law is, being also independent of experience, the essential basis of these fields. Cf. Natorp, Kant u.d. Marburger Schule, 1915. -- H.H.

Maslow (1908-1970) : a humanistic psychologist who proposed humanistic psychology as a third force?in reaction to the perspectives of psychoanalysis andbehaviourism, and the belief that humans are essentially good. Maslows 'hierachy of needs'proposes a psychological structure of needs and tendencies, whereby basic needs (e.g. hunger) must be satisfied before higher needs (e.g. self-esteem) can be achieved, towards an ultimate goal of self-actualisation.

Materialistic psychology calls this hidden part the Inconscient, although practically admitting that it is far greater, more power- ful and profound than the surface coasclous self, — very much as the Upanishads called the superconsclent in us the Sleep-self, although this Sleep-self is said to be an iniuiitely greater Intelli- gence, omniscient, omnipotent, Prajna, the Ishwara. Psychic science calls this hidden consciousness the subliminal self, and here loo it is seen that this subliminal self has more powers, more knowledge, a freer field of movement than the smaller self that is on the surface. But the truth is that all this that is behind, this sea of which our waking consciousness is only a wave or series of waves, cannot be described by any one term, for it is very complex. Part of it is subconscient, lower than our waking consciousness, part of it is on a level with it but behind and much larger than it ; part is above and superconscient to us.

McDougall, William: (1871-1938) Formerly of Oxford and later of Harvard and Duke Universities, was the leading exponent of purposive or "hormic" (from Gr. horme, impulse) psychology. "Purposive psychology . . . asserts that active striving towards a goal is a fundamental category of psychology, and is a process of a type that cannot be mechanistically explained or resolved into mechanistic sequences." Psychologies of 1930, p. 4. In his epoch-making book, Introduction to Social Psychology (1908), McDougall developed a purposive theory of the human instincts designed to serve as an adequate psychological foundation for the social sciences. His social psychology listed among the primary instincts of man: flight, repulsion, curiosity, self-abasement, self-assertion and the parental instinct. McDougall's teleological theory is psychological rather than metaphysical, but he believed that the psychological fact of purpose was a genuine instance of teleologilcal causation. (Modern Materialism and Emergent Evolution, 1929.) He was also led by his psychological studies to adopt a metaphysical dualism and interactionism which he designated "animism." See Body and Mind, 1911. -- L.W.

Mechanism: (Gr. mechane, machine) Theory that all phenomena are totally explicable on mechanical principles. The view that all phenomena is the result of matter in motion and can be explained by its law. Theory of total explanation by efficient, as opposed to final, cause (q.v.). Doctrine that nature, like a machine, is a whole whose single function is served automatically by its parts. In cosmology, first advanced by Leucippus and Democritus (460 B.C.-370 B.C.) as the view that nature is explicable on the basis of atoms in motion and the void. Held by Galileo (1564-1641) and others in the seventeenth century as the rnechanical philosophy. For Descartes (1596-1650), the essence of matter is extension, and all physical phenomena are explicable by mechanical laws. For Kant (1724-1804), the necessity in time of all occurrence in accordance with causality as a law of nature. In biology, theory that organisms are totally explicable on mechanical principles. Opposite of: vitalism (q.v.). In psychology, applied to associational psychology, and in psychoanalysis to the unconscious direction of a mental process. In general, the view that nature consists merely of material in motion, and that it operates automatically. Opposite of: all forms of super-naturalism. See also Materialism, Atomism. -- J.K.F.

Metaphysics and psychology are not distinct in Herbert's view. In his day psychology was also philosophy. It was still a metaphysical science in the sense that it is differentiated from physical science. It was only later that psychology repudiated philosophy. Accepting Kant's challenge to make psychology a mathematical science, he developed an elaborate system of mathematical constructions that proved the least fruitful phase of his system. As a mathematical science psychology can use only calculation, not experiment. As the mind or soul is unitary, indivisible. science, including philosophy, is neither analytical nor experimental. Bv denying analysis to psychology, Herbart combatted the division of mind into separate faculties. Psychology is not the mere description of the mind, but the working out of its mathematical laws.

methodological behaviorism ::: The objective study of third-person behavior; the data of psychology must be inter-subjectively verifiable; no theoretical prescriptions. It has been absorbed into general experimental and cognitive psychology.

Miin works: In German a series of works Vernünftige Gedanke (Rational Thoughts) on logic, psychologie, ethics, etc. followed by a similar series Empirical psychology, etc.

Mill, James: (1773-1836) Father of John Stuart Mill and close associate of Jeremy Bentham as a member of the Utilitarian School of Philosophy. His chief original contributions were in the field of psychology where he advanced an associational view and he is likewise remembered for his History of India. See Utilitarianism.

Mnemonics: (Gr. mnemonikos, pertaining to memory) An arbitrary framework or device for assisting the memory, e.g. the mnemonic verses summarizing the logically valid moods and figures of the syllogism. See J. M. Baldwin, Dictionary of Philosophy and Psychology, II, pp. 87-9. -- L.W.

Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind — to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow- terms — runs riot here.

Münsterberg, Hugo: (1863-1916) German-born philosopher and psychologist, for many years professor of psychology at Harvard University. One of the advance guard of present axiological development, he is affiliated with the ideological criticism stemming from Fichte. Agrees that pure reason is endowed with a priori principles which enable it to achieve objective super-individual affirmations which transcend and which can neither be confirmed nor denied by psychological investigation. Main works: Der Ursprung d. Sittlichkeit, 1889; Beiträge z. Experim. Psychol., 1889-92; Psychol. u. Lehre, 1906; Philos. der Werte, 1908 (Eng. tr. The External Values); Grundzüge d. Psychotechnik, 1914. -- H.H.

Nascent: A term applied to a thing or a state of mind at an early stage of its development when it is as yet scarcely recognizable. See Nascency. The term, as applied by H. Spencer (Psychology, § 195) to psychological states, foreshadowed the later theory of the subconscious. See Subconscious; Latency. -- L.W.

Natorp, Paul: (1854-1924) Collaborating with Cohen, Natorp applied the transcendental method to an interpretation of Plato, to psychology and to the methodology of the exact sciences. Like Cohen, Natorp really did not contribute to the scientific development of critical philosophy but prepared the way for philosophical mysticism. Cf. Platos Ideenlehre, 1903; Kant u. d. Marburger Schule, 1915. -- J. K.

nature vs nurture: a debate within psychology that explores the extent to which specific aspects of behaviour are inherited or learnt as a result of environmental influences.

negative symptoms: in abnormal psychology, particularly with reference to schizophrenia, deficits in functioning that reveal the absence of expected behaviours, for instance, flat affect and limited speech.

neuroscience:a branch of psychology, also called physiological psychology. Neuroscience is the study of the functioning of the nervous system which includes the structures and functioning of the brain and its relationship to behaviour.

Neuroscience - any or all of the sciences, such as neurochemistry and experimental psychology, which deal with the structure or function of the nervous system and brain. See /r/neuro

neuroticism:is a fundamental personality trait in the study of psychology. It can be defined as an enduring tendency to experience negative emotional states.

nomology ::: n. --> The science of law; legislation.
The science of the laws of the mind; rational psychology.


Noology: (Gr. nous, Mind; logos, Science) A term variously used, but without common acceptance, for the science of mind or of its noetic function. According to several 17th century German writers (Colovius, Mejerus, Wagnerus, Zeidlerus) it is the science of the first principles of knowledge. Crusius identified it with psychology. According to Kant it is the rationalistic theory of innate ideas. For Bentham "noological" is a synonym of logical. Noology is the field of mental science in which the will does not function in the production of mental events, that branch of psychology concerned with the field of purely mental change. For Hamilton it is the science of the noetic, i.e. the function and content of intellectual intuition or pure reason. Eucken distinguished noological method from the psychological and cosmological. Its object is the Spiritual Life, i.e. the source of Reality, and the self-contained goal in which man participates. For H. Gomperz it is the science that mediates between logic and psychology. -- W.L.

Norm: (Lat. norma, rule) General: Standard for measure. Pattern. Type. In ethics: Standard for proper conduct. Rule for right action. In axiology: Standard for judging value or evaluation. In aesthetics: Standard for judging beauty or art. Basis for criticism, In logic: Rule for valid inference. In psychology: Class average test score.

occupational psychology: branch of psychology that focuses on human beings in the workplace, including job satisfaction, leadership, selection and recruitment of staff and the effect of different working conditions upon performance.

Overlapping among all the above-mentioned fields is inevitable, as well as great differences in approach among individual writers. Some of these stress the nature and varieties of form in art, with attention to historic types and styles such as romanticism, the Baroque, etc., and in studying their evolution adopt the historian's viewpoint to some extent. Some stress the psychology of creation, appreciation, imagination, aesthetic experience, emotion, evaluation, and preference. Their work may be classed as "aesthetics", "aesthetic psychology", or "psychology of art". Within this psychological group, some can be further distinguished as laboratory or statistical psychologists, attempting more or less exact calculation and measurement. This approach (sometimes called "experimental aesthetics") follows the lead of Fechner, whose studies of aesthetic preference in 1876 helped to inaugurate modern experimental psychology as well as the empirical approach to aesthetics. It has dealt less with works of art than with preference for various arbitrary, simplified linear shapes, color-combinations and tone-combinations.

Paranormal: A term used in parapsychology for the supernatural.

Parapsychology: (Gr. para, at the side or + psyche, soul + logia from logein, to speak) The investigation of prescience, telepathy and other alleged psychical phenomena which seem to elude ordinary physical and physiological explanation. The term was proposed by Boirac (1893) and was adopted by Florunay and Oesterreich. See A. Lalande, Vocabulaire de la philosophie, Vol II, p. 646. See Prescience, Telepathy. -- L.W.

parapsychology ::: Parapsychology The investigation and study of the evidence for psychological phenomena, such as telepathy, clairvoyance and psychokinesis (see below), which are inexplicable by natural laws. See also Society for Psychological Research.

parapsychology: refers to a branch of psychology that seeks to explain the paranormal (which cannot be explained in terms of normal sensory experience)

Parapsychology: The study of supernormal abilities and phenomena. Defined in The Journal of Parapsychology as “a division of psychology dealing with those psychical effects which appear not to fall within the scope of what is at present recognized law.”

Personalistics: Term used bv William Stern in psychology to indicate a study of the facts that are true of man as a meaningful living whole -- a fundamental science of the human person. The Personalist, XVIII, p 50. -- R.T.F.

Perspective: (Lat. perspectus pp. of pelspicio, to look through) The determination of inclusiveness of what can be actual for any organization. The point of view of an individual on the rest of existence. (a) In epistemology: the perspective predicament, the limited though real viewpoint of the individual, the plight of being confined to the experience of only part of actuality. (b) In psychology: the perception of relative distance by means of the apparent differences in the size of objects.

Philosophical Psychology: Philosophical psychology, in contrast to scientific or empirical psychology, is concerned with the more speculative and controversial issues relating to mind and consciousness which, though arising in the context of scientific psychology, have metaphysical and epistemological ramifications. The principal topics of philosophical psychology are the criteria of mentality (see Mental), the relation between mind and consciousness (see Consciousness), the existence of unconscious or subconscious mind (see Unconscious mind), the structure of the mind (see Mind-stuff Theory, Gestalt Psychology), the genesis of mind (see Mind-Dust, Emergent Mentalism), the nature of the self (see Ego, Self, Personal Identity, Soul), the mind-body relation (see Mind-Body Relation), the Freedom of the Will (see Detetminism, Freedom), psychological methodology (see Behaviorism, Introspectian), mind and cognition. See Cognition, Perception, Memory.

philosophy ::: A broad field of inquiry concerning knowledge, in which the definition of knowledge itself is one of the subjects investigated. Philosophy is the pursuit of wisdom, spanning the nature of the Universe and human nature (of the mind and the body) as well as the relationships between these and between people. It explores what and how people come to know, including existence itself, and how that knowledge is reliably and usefully represented and communicated between and among humans, whether in thought, by language, or with mathematics. Philosophy is the predecessor and complement of science. It develops notions about the issues that underlie science and ponders the nature of thought itself. The scientific method, which involves repeated observations of the results of controlled experiments, is an available and highly successful philosophical methodology. Within fields of study that are concerned directly with humans (economics, psychology, sociology, and so forth), in which experimental methodologies are generally not available, sub-disciplines of philosophy have been developed to provide a rational basis for study in the respective fields.

Philosophy of Mind: Philosophical theory of the nature of mind and its place in the world. See Philosophical Psychology. -- L.W.

Physicalism: The thesis, developed within Scientific Empiricism (q.v., , II B), that every descriptive term in the language of science (in the widest sense, including social science) is connected with terms designating observable properties of things. This connection is of such a kind that a sentence applying the term in question is intersubjectively (q.v.) confirmable by observations (see Verification). The application of physicalism to psychology is the logical basis for the method of behaviorism (q.v.). See papers by O. Neurath, R. Carnap, C. G. Hempel, in Erkenntnis, 2, 1931; 3, 1932; 4, 1934; Scientia 50, 1931; Rev. de Synthese 10, 1935; Phil. Science 3, 1936; S. S. Stevens in Psych. Bull. 36, 1939. -- R.C.

physiological psychology: is a subdivision of biological psychology that studies the neural mechanisms of perception and behavior through direct manipulation of the brains of nonhuman animal subjects in controlled experiments.

Piaget (1896-1980): a Swiss developmental psychologist whose work has had a huge influence on psychology and education. Piaget defined four sequential stages of cognitive development; the sensorimotor, preoperational, concrete operational and formal operational stages, each characterised by different ways of thinking. Through development a child develops ?a target="_blank" href="https://www.itseducation.asia/psychology/s.htm

Pneumatology The study of gases; the study of beings intermediate between God or other divinity and man, including in the lower ranges angels, daimones, etc., and still lower possibly even demons and ghosts, etc.; the Christian theological doctrine of the Holy Ghost. G. de Purucker uses the term etymologically for the science of the pneuma or spirit, just as psychology is strictly speaking the science of the psyche. The psyche is the lower intermediate nature of man, kama-manas; pneuma pertains to the higher duad, atma-buddhi. Modern psychology and psychoanalysis unfortunately deal mainly with the activities of the lower quaternary of the septenary being that is man, and ignore the activities or even the existence of anything else higher.

Positivism: First associated with the doctrine of Auguste Comte that the highest form of knowledge is simple description presumably of sensory phenomena. The doctrine was based on an evolutionary "law of three stages", believed by Comte to have been discovered by him in 1822 but anticipated by Turgot in 1750. The three stages were the theological, in which anthropomorphic wills were resorted to to explain natural events, the metaphysical, in which these wills were depersonalized and became forces and essences, and finally the positive. It should be noted that positivistic description was supposed to result in mathematical formulas, not in introspective psychology. See Scientific Empiricism I. -- G.B.

Potentiality: See Dynamis. Power: In general: the physical, mental and moral ability to act or to receive an action; the general faculty of doing, making, performing, realizing, achieving, producing or succeeding; ability, capacity, virtue, virtuality, potency, potentiality, faculty, efficacy, efficacity, efficiency, operative causality, process of change or becoming; natural operative force, energy, vigor, strength, or effective condition applied or applicable to work; person, agent, body, institution, government or state, having or exercising an ability to act in accordance with its nature and functions; spirit, divinity, deity, superhuman agent, supernatural principle of activity; an attribute or name of God; in theology, an order of angels; in law the authority, capacity or right to exercise certain natural and legal prerogatives, also, the authority vestcd in a person by law; influence, prerogative, force. A. In psychology, power is sometimes synonymous with faculty (q.v.). It also means a quality which renders the nature of an individual agent apt to elicit certain physical and moral actions. Hence, power is a natural endowment enabling the intellect to condition the will and thus create hibits and virtues, in a higher degree, power is a moral disposition enabling the individual to cultivate his perfectibility. The distinction between powers is given by the distinction of their actions. Powers are acthe or operative, and passive or receptive; they are immediate or remote. Even impotence and incapacity are not different in kind from power, but simply in degree. These Aristotelian views on power, including its ontological interpretation, have held the ground for centuries, and we find them partly also in Hobbes and Locke who defined power as the ability to make or to receive change. Hume's analysis of power showed it to be an illusion; and with the advent of positivism and experimental psychology, this concept lost much of its value. The notion of power has been used by Fechner in his doctrine and law concerning the relation between stimuli and sensations.

Pragmatics: A department of semiotics (q.v.), consisting of the theory and study of the relations between signs and those who produce or receive and understand them. This theory comprehends psychology, sociology, and history of the use of signs, especially of languages.

prasāda. (P. pasāda; T. dad pa/dang ba; C. chengjing; J. chojo; K. chingjong 澄淨). In Sanskrit, "clarity," or "trust." As "clarity," the term is used to describe both the serene sense consciousnesses of someone whose mind is at peace as well as such a state of mind itself. As "trust," the term is central to Buddhism, where it is employed in explanations of the psychology of faith or belief (see sRADDHĀ); it leads to zest or "desire-to-act" (CHANDA) that in turn leads to the cultivation of sAMATHA (serenity or calmness). These meanings of prasāda overlap when the term denotes the serenity or joy that results from trust. In the theology of the JoDO SHINSHu school of Japanese PURE LAND Buddhism, it refers to a serene acceptance of the grace of AMITĀBHA.

pratigha. (P. patigha; T. khong khro; C. chen; J. shin; K. chin 瞋). In Sanskrit, "aversion," "hostility," or "repulsion," one of the primary mental afflictions (KLEsA) and closely synonymous with "ill will" (DVEsA). In the VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA, pratigha is listed as the second of the six fundamental afflictions (MuLAKLEsA), along with greed (RĀGA), ignorance (AVIDYĀ), conceit (MĀNA), doubt (VICIKITSĀ), and wrong views (DṚstI). These six klesas, along with bhavarāga (the desire for continued existence) constitute the latent afflictions (anusayakilesa) in the Pāli ABHIDHAMMA. The YOGĀCĀRA school also uses the same list of six fundamental klesas, including pratigha but replacing māna with stupidity (mudhi). In Buddhist psychology, when contact with sensory objects is made "without introspection" (ASAMPRAJANYA), aversion can arise. Since aversion is a psychological reaction that is associated with repulsion, resistance, and active dislike of a displeasing stimulus, it can also generate secondary mental afflictions (UPAKLEsA) that have pratigha as their common foundation, including "anger" (KRODHA), "enmity" (UPANĀHA), "agitation" (PRADĀSA), "envy" (ĪRsYĀ), and "harmfulness" (VIHIMSĀ). Because pratigha includes both cognitive and affective dimensions, it is not removed through insight upon entry into the path of vision (DARsANAMĀRGA), but is abandoned only after repeated training on the path of cultivation (BHĀVANĀMĀRGA).

Presentational continuum: (Lat. praesentare, to present) The conception of an individual mind as an originally undifferentiated continuum which becomes progressively differentiated in the course of experience. See article Psychology by J. Ward in Encyclopaedia Britannica, 9th ed., also J. Ward Psychological Principles, Ch. IV. -- L.W.

prognosis: when used in clinical psychology, refers to the expected eventual outcome of a disorder.

Psi: “A general term to identify personal factors or processes in nature which transcend accepted laws. It approximates the popular use of the word ‘psychic’ and the technical one, ‘parapsychi-cal.’” (The Journal of Parapsychology.)

Psychical Research: The term used in Great Britain for parapsychology (q.v.).

Psychic or psychical: (Gr. psychikos, from psyche, the soul) (a) In the general sense, psychic is applied to any mental phenomenon. See Psychosis, Mental, (b) In the special sense, psychic is restricted to unusual mental phenomena such as mediumship, telepathy, prescience, etc. which are the subjects of "Psychic Research." See Telepathy, Prescience, Parapsychology. -- L.W.

psychics ::: n. --> Psychology.

psycho- ::: --> A combining form from Gr. psychh` the soul, the mind, the understanding; as, psychology.

psychodynamics: the branch of social psychology that deals with the processes and emotions that determine psychology and motivation.

psychokinesis ::: Psychokinesis Psychokinesis, or PK, is the more commonly used term today for what in the past was known as telekinesis. It is a term used in parapsychology (see above) to describe the ability to influence an inanimate physical object just by thinking about it (mind over matter), i.e. by exercising psychic powers. The term 'remote influencing' is now also used extensively.

psychological ::: a. --> Of or pertaining to psychology. See Note under Psychic.

psychologies ::: pl. --> of Psychology

Psychologism: (Ger. Psychologismus) The tendency of such philosophers as Hume, J. S. Mill and William James to approach philosophical problems, whether ethical, logical, aesthetic or metaphysical, from the stand-point of psychology. Psychologismus is used by Husserl and other German writers as a term of reproach which suggests the exaggeration of the psychological to the neglect of the logical and epistemological considerations. -- L.W.

psychologist: means a person who by years of study, training and experience has achieved professional recognition and standing in the field of clinical psychology.

psychologist ::: n. --> One who is versed in, devoted to, psychology.

Psychologists' Fallacy: The confusion of the standpoint of the psychologist with that of the subject upon whose introspective report the psychologist relies. See Wm. James, The Principles of Psychology, Vol. I, p. 196. -- L.W.

psychology ::: Psychology The scientific study of human behaviour and mental processes and how they affect an individual's or a group's physical and mental state. Its goal is to describe, understand, predict, and modify behaviour (where necessary).

psychology ::: n. --> The science of the human soul; specifically, the systematic or scientific knowledge of the powers and functions of the human soul, so far as they are known by consciousness; a treatise on the human soul.

PSYCHOLOGY. ::: The science of consciousness and its states and operations in Nature and, if that be glimpsed or experi- enced, its states and operations beyond what we know as Nature.

PSYCHOLOGY—The science which treats of the mind, its functions, condition of activity and development, its essential nature and place in nature at large.

psychology: the scientific study of the behavior and mental processes.

psychophysiology: the branch of psychology that is concerned with thephysiological bases of psychological processes.

rāga. (T. 'dod chags; C. tan; J. ton; K. t'am 貪). In Sanskrit and Pāli, "passion," or "desire," one of the six root afflictions (MuLAKLEsA) and typically listed along with aversion (DVEsA) and ignorance (MOHA) as one of the three poisons (TRIVIsA) that cause suffering. Rāga is defined as a mental factor that perceives an internal or external contaminated phenomenon to be pleasant and then seeks it. It is closely synonymous with "greed" (LOBHA). In this denotation, rāga is also sometimes called KĀMARĀGA. In Buddhist psychology, when contact with objects is made "without proper comprehension" or "without introspection" (ASAMPRAJANYA), passion, aversion, and delusion arise. Passion-which is a psychological reaction that is associated with the pursuing, possessing, or yearning for a pleasing stimulus and with being discontent with unpleasant stimuli-may target a host of possible objects. Scriptural accounts list these objects of passion as sensual pleasures, material belongings, loved ones, fame, the five aggregates (SKANDHA), ideologies and views (DṚstI), the meditative absorptions (DHYĀNA) of the "subtle materiality" and "immaterial" realms, the future "rebecoming" of the "self" (S. bhavarāga), and "nonexistence," viz., the future "annihilation" of the "self" (S. abhavarāga). It is noteworthy that the object of desire must be contaminated (SĀSRAVA), which in this context means that the object must be one whose observation results in an increase in such afflictions as hatred, ignorance, pride, and jealousy. This fact is relevant in light of the common question about whether the desire for enlightenment is a form of desire: it is not, because the object of that desire-NIRVĀnA or buddhahood-is not a contaminated object. See also RuPARĀGA.

Rational Psychology: A speculitive and metaphvsical treatment of the soul, its faculties and its immortality in contrast to a descriptive, empirical psychology. -- L.W.

Rationalization: The mental fabric of explanations, on the ground of known facts and laws, for events, experiences, etc., which would otherwise be inexplicable. (For instance, the explanation of occult experiences in terms of physical laws.) In psychology, the term is used to describe the mind’s fabrication of rational argument to justify conduct of which one is really ashamed.

Real Programmers Don't Use Pascal ::: (humour) Back in the good old days - the Golden Era of computers, it was easy to separate the men from the boys (sometimes called Real Men and out that Real Men don't relate to anything, and aren't afraid of being impersonal.)But, as usual, times change. We are faced today with a world in which little old ladies can get computers in their microwave ovens, 12-year-old kids can blow danger of becoming extinct, of being replaced by high-school students with TRASH-80s.There is a clear need to point out the differences between the typical high-school junior Pac-Man player and a Real Programmer. If this difference is why it would be a mistake to replace the Real Programmers on their staff with 12-year-old Pac-Man players (at a considerable salary savings).LANGUAGESThe easiest way to tell a Real Programmer from the crowd is by the programming language he (or she) uses. Real Programmers use Fortran. Quiche Eaters use need all these abstract concepts to get their jobs done - they are perfectly happy with a keypunch, a Fortran IV compiler, and a beer.Real Programmers do List Processing in Fortran.Real Programmers do String Manipulation in Fortran.Real Programmers do Accounting (if they do it at all) in Fortran.Real Programmers do Artificial Intelligence programs in Fortran.If you can't do it in Fortran, do it in assembly language. If you can't do it in assembly language, it isn't worth doing.STRUCTURED PROGRAMMINGThe academics in computer science have gotten into the structured programming rut over the past several years. They claim that programs are more easily in the world won't help you solve a problem like that - it takes actual talent. Some quick observations on Real Programmers and Structured Programming:Real Programmers aren't afraid to use GOTOs.Real Programmers can write five-page-long DO loops without getting confused.Real Programmers like Arithmetic IF statements - they make the code more interesting.Real Programmers write self-modifying code, especially if they can save 20 nanoseconds in the middle of a tight loop.Real Programmers don't need comments - the code is obvious.Since Fortran doesn't have a structured IF, REPEAT ... UNTIL, or CASE statement, Real Programmers don't have to worry about not using them. Besides, they can be simulated when necessary using assigned GOTOs.Data Structures have also gotten a lot of press lately. Abstract Data Types, Structures, Pointers, Lists, and Strings have become popular in certain circles. Languages, as we all know, have implicit typing based on the first letter of the (six character) variable name.OPERATING SYSTEMSWhat kind of operating system is used by a Real Programmer? CP/M? God forbid - CP/M, after all, is basically a toy operating system. Even little old ladies and grade school students can understand and use CP/M.Unix is a lot more complicated of course - the typical Unix hacker never can remember what the PRINT command is called this week - but when it gets right systems: they send jokes around the world on UUCP-net and write adventure games and research papers.No, your Real Programmer uses OS 370. A good programmer can find and understand the description of the IJK305I error he just got in his JCL manual. A great outstanding programmer can find bugs buried in a 6 megabyte core dump without using a hex calculator. (I have actually seen this done.)OS is a truly remarkable operating system. It's possible to destroy days of work with a single misplaced space, so alertness in the programming staff is people claim there is a Time Sharing system that runs on OS 370, but after careful study I have come to the conclusion that they were mistaken.PROGRAMMING TOOLSWhat kind of tools does a Real Programmer use? In theory, a Real Programmer could run his programs by keying them into the front panel of the computer. Back the first operating system for the CDC7600 in on the front panel from memory when it was first powered on. Seymore, needless to say, is a Real Programmer.One of my favorite Real Programmers was a systems programmer for Texas Instruments. One day he got a long distance call from a user whose system had includes a keypunch and lineprinter in his toolkit, he can get along with just a front panel and a telephone in emergencies.In some companies, text editing no longer consists of ten engineers standing in line to use an 029 keypunch. In fact, the building I work in doesn't contain a system is called SmallTalk, and would certainly not talk to the computer with a mouse.Some of the concepts in these Xerox editors have been incorporated into editors running on more reasonably named operating systems - Emacs and VI being two. The the Real Programmer wants a you asked for it, you got it text editor - complicated, cryptic, powerful, unforgiving, dangerous. TECO, to be precise.It has been observed that a TECO command sequence more closely resembles transmission line noise than readable text [4]. One of the more entertaining will probably destroy your program, or even worse - introduce subtle and mysterious bugs in a once working subroutine.For this reason, Real Programmers are reluctant to actually edit a program that is close to working. They find it much easier to just patch the binary object Programmer to do the job - no Quiche Eating structured programmer would even know where to start. This is called job security.Some programming tools NOT used by Real Programmers:Fortran preprocessors like MORTRAN and RATFOR. The Cuisinarts of programming - great for making Quiche. See comments above on structured programming.Source language debuggers. Real Programmers can read core dumps.Compilers with array bounds checking. They stifle creativity, destroy most of the interesting uses for EQUIVALENCE, and make it impossible to modify the operating system code with negative subscripts. Worst of all, bounds checking is inefficient.Source code maintenance systems. A Real Programmer keeps his code locked up in a card file, because it implies that its owner cannot leave his important programs unguarded [5].THE REAL PROGRAMMER AT WORKWhere does the typical Real Programmer work? What kind of programs are worthy of the efforts of so talented an individual? You can be sure that no Real or sorting mailing lists for People magazine. A Real Programmer wants tasks of earth-shaking importance (literally!).Real Programmers work for Los Alamos National Laboratory, writing atomic bomb simulations to run on Cray I supercomputers.Real Programmers work for the National Security Agency, decoding Russian transmissions.It was largely due to the efforts of thousands of Real Programmers working for NASA that our boys got to the moon and back before the Russkies.Real Programmers are at work for Boeing designing the operating systems for cruise missiles.Some of the most awesome Real Programmers of all work at the Jet Propulsion Laboratory in California. Many of them know the entire operating system of the bytes of unused memory in a Voyager spacecraft that searched for, located, and photographed a new moon of Jupiter.The current plan for the Galileo spacecraft is to use a gravity assist trajectory past Mars on the way to Jupiter. This trajectory passes within 80 +/-3 kilometers of the surface of Mars. Nobody is going to trust a Pascal program (or a Pascal programmer) for navigation to these tolerances.As you can tell, many of the world's Real Programmers work for the U.S. Government - mainly the Defense Department. This is as it should be. Recently, programmers and Quiche Eaters alike.) Besides, the determined Real Programmer can write Fortran programs in any language.The Real Programmer might compromise his principles and work on something slightly more trivial than the destruction of life as we know it, providing Fortran, so there are a fair number of people doing graphics in order to avoid having to write COBOL programs.THE REAL PROGRAMMER AT PLAYGenerally, the Real Programmer plays the same way he works - with computers. He is constantly amazed that his employer actually pays him to do what he would be breath of fresh air and a beer or two. Some tips on recognizing Real Programmers away from the computer room:At a party, the Real Programmers are the ones in the corner talking about operating system security and how to get around it.At a football game, the Real Programmer is the one comparing the plays against his simulations printed on 11 by 14 fanfold paper.At the beach, the Real Programmer is the one drawing flowcharts in the sand.At a funeral, the Real Programmer is the one saying Poor George, he almost had the sort routine working before the coronary.In a grocery store, the Real Programmer is the one who insists on running the cans past the laser checkout scanner himself, because he never could trust keypunch operators to get it right the first time.THE REAL PROGRAMMER'S NATURAL HABITATWhat sort of environment does the Real Programmer function best in? This is an important question for the managers of Real Programmers. Considering the amount of money it costs to keep one on the staff, it's best to put him (or her) in an environment where he can get his work done.The typical Real Programmer lives in front of a computer terminal. Surrounding this terminal are:Listings of all programs the Real Programmer has ever worked on, piled in roughly chronological order on every flat surface in the office.Some half-dozen or so partly filled cups of cold coffee. Occasionally, there will be cigarette butts floating in the coffee. In some cases, the cups will contain Orange Crush.Unless he is very good, there will be copies of the OS JCL manual and the Principles of Operation open to some particularly interesting pages.Taped to the wall is a line-printer Snoopy calendar for the year 1969.Strewn about the floor are several wrappers for peanut butter filled cheese bars - the type that are made pre-stale at the bakery so they can't get any worse while waiting in the vending machine.Hiding in the top left-hand drawer of the desk is a stash of double-stuff Oreos for special occasions.Underneath the Oreos is a flowcharting template, left there by the previous occupant of the office. (Real Programmers write programs, not documentation. Leave that to the maintenance people.)The Real Programmer is capable of working 30, 40, even 50 hours at a stretch, under intense pressure. In fact, he prefers it that way. Bad response time project done on time, but creates a convenient excuse for not doing the documentation. In general:No Real Programmer works 9 to 5 (unless it's the ones at night).Real Programmers don't wear neckties.Real Programmers don't wear high-heeled shoes.Real Programmers arrive at work in time for lunch [9].A Real Programmer might or might not know his wife's name. He does, however, know the entire ASCII (or EBCDIC) code table.Real Programmers don't know how to cook. Grocery stores aren't open at three in the morning. Real Programmers survive on Twinkies and coffee.THE FUTUREWhat of the future? It is a matter of some concern to Real Programmers that the latest generation of computer programmers are not being brought up with the same ever learning Fortran! Are we destined to become an industry of Unix hackers and Pascal programmers?From my experience, I can only report that the future is bright for Real Programmers everywhere. Neither OS 370 nor Fortran show any signs of dying out, one of them has a way of converting itself back into a Fortran 66 compiler at the drop of an option card - to compile DO loops like God meant them to be.Even Unix might not be as bad on Real Programmers as it once was. The latest release of Unix has the potential of an operating system worthy of any Real in - like having the best parts of Fortran and assembly language in one place. (Not to mention some of the more creative uses for

Real Programmers Don't Use Pascal "humour" Back in the good old days - the "Golden Era" of computers, it was easy to separate the men from the boys (sometimes called "Real Men" and "Quiche Eaters" in the literature). During this period, the Real Men were the ones that understood computer programming, and the Quiche Eaters were the ones that didn't. A real computer programmer said things like "DO 10 I=1,10" and "ABEND" (they actually talked in capital letters, you understand), and the rest of the world said things like "computers are too complicated for me" and "I can't relate to computers - they're so impersonal". (A previous work [1] points out that Real Men don't "relate" to anything, and aren't afraid of being impersonal.) But, as usual, times change. We are faced today with a world in which little old ladies can get computers in their microwave ovens, 12-year-old kids can blow Real Men out of the water playing Asteroids and Pac-Man, and anyone can buy and even understand their very own Personal Computer. The Real Programmer is in danger of becoming extinct, of being replaced by high-school students with {TRASH-80s}. There is a clear need to point out the differences between the typical high-school junior Pac-Man player and a Real Programmer. If this difference is made clear, it will give these kids something to aspire to -- a role model, a Father Figure. It will also help explain to the employers of Real Programmers why it would be a mistake to replace the Real Programmers on their staff with 12-year-old Pac-Man players (at a considerable salary savings). LANGUAGES The easiest way to tell a Real Programmer from the crowd is by the programming language he (or she) uses. Real Programmers use {Fortran}. Quiche Eaters use {Pascal}. Nicklaus Wirth, the designer of Pascal, gave a talk once at which he was asked how to pronounce his name. He replied, "You can either call me by name, pronouncing it 'Veert', or call me by value, 'Worth'." One can tell immediately from this comment that Nicklaus Wirth is a Quiche Eater. The only parameter passing mechanism endorsed by Real Programmers is call-by-value-return, as implemented in the {IBM 370} {Fortran-G} and H compilers. Real programmers don't need all these abstract concepts to get their jobs done - they are perfectly happy with a {keypunch}, a {Fortran IV} {compiler}, and a beer. Real Programmers do List Processing in Fortran. Real Programmers do String Manipulation in Fortran. Real Programmers do Accounting (if they do it at all) in Fortran. Real Programmers do {Artificial Intelligence} programs in Fortran. If you can't do it in Fortran, do it in {assembly language}. If you can't do it in assembly language, it isn't worth doing. STRUCTURED PROGRAMMING The academics in computer science have gotten into the "structured programming" rut over the past several years. They claim that programs are more easily understood if the programmer uses some special language constructs and techniques. They don't all agree on exactly which constructs, of course, and the examples they use to show their particular point of view invariably fit on a single page of some obscure journal or another - clearly not enough of an example to convince anyone. When I got out of school, I thought I was the best programmer in the world. I could write an unbeatable tic-tac-toe program, use five different computer languages, and create 1000-line programs that WORKED. (Really!) Then I got out into the Real World. My first task in the Real World was to read and understand a 200,000-line Fortran program, then speed it up by a factor of two. Any Real Programmer will tell you that all the Structured Coding in the world won't help you solve a problem like that - it takes actual talent. Some quick observations on Real Programmers and Structured Programming: Real Programmers aren't afraid to use {GOTOs}. Real Programmers can write five-page-long DO loops without getting confused. Real Programmers like Arithmetic IF statements - they make the code more interesting. Real Programmers write self-modifying code, especially if they can save 20 {nanoseconds} in the middle of a tight loop. Real Programmers don't need comments - the code is obvious. Since Fortran doesn't have a structured IF, REPEAT ... UNTIL, or CASE statement, Real Programmers don't have to worry about not using them. Besides, they can be simulated when necessary using {assigned GOTOs}. Data Structures have also gotten a lot of press lately. Abstract Data Types, Structures, Pointers, Lists, and Strings have become popular in certain circles. Wirth (the above-mentioned Quiche Eater) actually wrote an entire book [2] contending that you could write a program based on data structures, instead of the other way around. As all Real Programmers know, the only useful data structure is the Array. Strings, lists, structures, sets - these are all special cases of arrays and can be treated that way just as easily without messing up your programing language with all sorts of complications. The worst thing about fancy data types is that you have to declare them, and Real Programming Languages, as we all know, have implicit typing based on the first letter of the (six character) variable name. OPERATING SYSTEMS What kind of operating system is used by a Real Programmer? CP/M? God forbid - CP/M, after all, is basically a toy operating system. Even little old ladies and grade school students can understand and use CP/M. Unix is a lot more complicated of course - the typical Unix hacker never can remember what the PRINT command is called this week - but when it gets right down to it, Unix is a glorified video game. People don't do Serious Work on Unix systems: they send jokes around the world on {UUCP}-net and write adventure games and research papers. No, your Real Programmer uses OS 370. A good programmer can find and understand the description of the IJK305I error he just got in his JCL manual. A great programmer can write JCL without referring to the manual at all. A truly outstanding programmer can find bugs buried in a 6 megabyte {core dump} without using a hex calculator. (I have actually seen this done.) OS is a truly remarkable operating system. It's possible to destroy days of work with a single misplaced space, so alertness in the programming staff is encouraged. The best way to approach the system is through a keypunch. Some people claim there is a Time Sharing system that runs on OS 370, but after careful study I have come to the conclusion that they were mistaken. PROGRAMMING TOOLS What kind of tools does a Real Programmer use? In theory, a Real Programmer could run his programs by keying them into the front panel of the computer. Back in the days when computers had front panels, this was actually done occasionally. Your typical Real Programmer knew the entire bootstrap loader by memory in hex, and toggled it in whenever it got destroyed by his program. (Back then, memory was memory - it didn't go away when the power went off. Today, memory either forgets things when you don't want it to, or remembers things long after they're better forgotten.) Legend has it that {Seymore Cray}, inventor of the Cray I supercomputer and most of Control Data's computers, actually toggled the first operating system for the CDC7600 in on the front panel from memory when it was first powered on. Seymore, needless to say, is a Real Programmer. One of my favorite Real Programmers was a systems programmer for Texas Instruments. One day he got a long distance call from a user whose system had crashed in the middle of saving some important work. Jim was able to repair the damage over the phone, getting the user to toggle in disk I/O instructions at the front panel, repairing system tables in hex, reading register contents back over the phone. The moral of this story: while a Real Programmer usually includes a keypunch and lineprinter in his toolkit, he can get along with just a front panel and a telephone in emergencies. In some companies, text editing no longer consists of ten engineers standing in line to use an 029 keypunch. In fact, the building I work in doesn't contain a single keypunch. The Real Programmer in this situation has to do his work with a "text editor" program. Most systems supply several text editors to select from, and the Real Programmer must be careful to pick one that reflects his personal style. Many people believe that the best text editors in the world were written at Xerox Palo Alto Research Center for use on their Alto and Dorado computers [3]. Unfortunately, no Real Programmer would ever use a computer whose operating system is called SmallTalk, and would certainly not talk to the computer with a mouse. Some of the concepts in these Xerox editors have been incorporated into editors running on more reasonably named operating systems - {Emacs} and {VI} being two. The problem with these editors is that Real Programmers consider "what you see is what you get" to be just as bad a concept in Text Editors as it is in women. No the Real Programmer wants a "you asked for it, you got it" text editor - complicated, cryptic, powerful, unforgiving, dangerous. TECO, to be precise. It has been observed that a TECO command sequence more closely resembles transmission line noise than readable text [4]. One of the more entertaining games to play with TECO is to type your name in as a command line and try to guess what it does. Just about any possible typing error while talking with TECO will probably destroy your program, or even worse - introduce subtle and mysterious bugs in a once working subroutine. For this reason, Real Programmers are reluctant to actually edit a program that is close to working. They find it much easier to just patch the binary {object code} directly, using a wonderful program called SUPERZAP (or its equivalent on non-IBM machines). This works so well that many working programs on IBM systems bear no relation to the original Fortran code. In many cases, the original source code is no longer available. When it comes time to fix a program like this, no manager would even think of sending anything less than a Real Programmer to do the job - no Quiche Eating structured programmer would even know where to start. This is called "job security". Some programming tools NOT used by Real Programmers: Fortran preprocessors like {MORTRAN} and {RATFOR}. The Cuisinarts of programming - great for making Quiche. See comments above on structured programming. Source language debuggers. Real Programmers can read core dumps. Compilers with array bounds checking. They stifle creativity, destroy most of the interesting uses for EQUIVALENCE, and make it impossible to modify the operating system code with negative subscripts. Worst of all, bounds checking is inefficient. Source code maintenance systems. A Real Programmer keeps his code locked up in a card file, because it implies that its owner cannot leave his important programs unguarded [5]. THE REAL PROGRAMMER AT WORK Where does the typical Real Programmer work? What kind of programs are worthy of the efforts of so talented an individual? You can be sure that no Real Programmer would be caught dead writing accounts-receivable programs in {COBOL}, or sorting {mailing lists} for People magazine. A Real Programmer wants tasks of earth-shaking importance (literally!). Real Programmers work for Los Alamos National Laboratory, writing atomic bomb simulations to run on Cray I supercomputers. Real Programmers work for the National Security Agency, decoding Russian transmissions. It was largely due to the efforts of thousands of Real Programmers working for NASA that our boys got to the moon and back before the Russkies. Real Programmers are at work for Boeing designing the operating systems for cruise missiles. Some of the most awesome Real Programmers of all work at the Jet Propulsion Laboratory in California. Many of them know the entire operating system of the Pioneer and Voyager spacecraft by heart. With a combination of large ground-based Fortran programs and small spacecraft-based assembly language programs, they are able to do incredible feats of navigation and improvisation - hitting ten-kilometer wide windows at Saturn after six years in space, repairing or bypassing damaged sensor platforms, radios, and batteries. Allegedly, one Real Programmer managed to tuck a pattern-matching program into a few hundred bytes of unused memory in a Voyager spacecraft that searched for, located, and photographed a new moon of Jupiter. The current plan for the Galileo spacecraft is to use a gravity assist trajectory past Mars on the way to Jupiter. This trajectory passes within 80 +/-3 kilometers of the surface of Mars. Nobody is going to trust a Pascal program (or a Pascal programmer) for navigation to these tolerances. As you can tell, many of the world's Real Programmers work for the U.S. Government - mainly the Defense Department. This is as it should be. Recently, however, a black cloud has formed on the Real Programmer horizon. It seems that some highly placed Quiche Eaters at the Defense Department decided that all Defense programs should be written in some grand unified language called "ADA" ((C), DoD). For a while, it seemed that ADA was destined to become a language that went against all the precepts of Real Programming - a language with structure, a language with data types, {strong typing}, and semicolons. In short, a language designed to cripple the creativity of the typical Real Programmer. Fortunately, the language adopted by DoD has enough interesting features to make it approachable -- it's incredibly complex, includes methods for messing with the operating system and rearranging memory, and Edsgar Dijkstra doesn't like it [6]. (Dijkstra, as I'm sure you know, was the author of "GoTos Considered Harmful" - a landmark work in programming methodology, applauded by Pascal programmers and Quiche Eaters alike.) Besides, the determined Real Programmer can write Fortran programs in any language. The Real Programmer might compromise his principles and work on something slightly more trivial than the destruction of life as we know it, providing there's enough money in it. There are several Real Programmers building video games at Atari, for example. (But not playing them - a Real Programmer knows how to beat the machine every time: no challenge in that.) Everyone working at LucasFilm is a Real Programmer. (It would be crazy to turn down the money of fifty million Star Trek fans.) The proportion of Real Programmers in Computer Graphics is somewhat lower than the norm, mostly because nobody has found a use for computer graphics yet. On the other hand, all computer graphics is done in Fortran, so there are a fair number of people doing graphics in order to avoid having to write COBOL programs. THE REAL PROGRAMMER AT PLAY Generally, the Real Programmer plays the same way he works - with computers. He is constantly amazed that his employer actually pays him to do what he would be doing for fun anyway (although he is careful not to express this opinion out loud). Occasionally, the Real Programmer does step out of the office for a breath of fresh air and a beer or two. Some tips on recognizing Real Programmers away from the computer room: At a party, the Real Programmers are the ones in the corner talking about operating system security and how to get around it. At a football game, the Real Programmer is the one comparing the plays against his simulations printed on 11 by 14 fanfold paper. At the beach, the Real Programmer is the one drawing flowcharts in the sand. At a funeral, the Real Programmer is the one saying "Poor George, he almost had the sort routine working before the coronary." In a grocery store, the Real Programmer is the one who insists on running the cans past the laser checkout scanner himself, because he never could trust keypunch operators to get it right the first time. THE REAL PROGRAMMER'S NATURAL HABITAT What sort of environment does the Real Programmer function best in? This is an important question for the managers of Real Programmers. Considering the amount of money it costs to keep one on the staff, it's best to put him (or her) in an environment where he can get his work done. The typical Real Programmer lives in front of a computer terminal. Surrounding this terminal are: Listings of all programs the Real Programmer has ever worked on, piled in roughly chronological order on every flat surface in the office. Some half-dozen or so partly filled cups of cold coffee. Occasionally, there will be cigarette butts floating in the coffee. In some cases, the cups will contain Orange Crush. Unless he is very good, there will be copies of the OS JCL manual and the Principles of Operation open to some particularly interesting pages. Taped to the wall is a line-printer Snoopy calendar for the year 1969. Strewn about the floor are several wrappers for peanut butter filled cheese bars - the type that are made pre-stale at the bakery so they can't get any worse while waiting in the vending machine. Hiding in the top left-hand drawer of the desk is a stash of double-stuff Oreos for special occasions. Underneath the Oreos is a flowcharting template, left there by the previous occupant of the office. (Real Programmers write programs, not documentation. Leave that to the maintenance people.) The Real Programmer is capable of working 30, 40, even 50 hours at a stretch, under intense pressure. In fact, he prefers it that way. Bad response time doesn't bother the Real Programmer - it gives him a chance to catch a little sleep between compiles. If there is not enough schedule pressure on the Real Programmer, he tends to make things more challenging by working on some small but interesting part of the problem for the first nine weeks, then finishing the rest in the last week, in two or three 50-hour marathons. This not only impresses the hell out of his manager, who was despairing of ever getting the project done on time, but creates a convenient excuse for not doing the documentation. In general: No Real Programmer works 9 to 5 (unless it's the ones at night). Real Programmers don't wear neckties. Real Programmers don't wear high-heeled shoes. Real Programmers arrive at work in time for lunch [9]. A Real Programmer might or might not know his wife's name. He does, however, know the entire {ASCII} (or EBCDIC) code table. Real Programmers don't know how to cook. Grocery stores aren't open at three in the morning. Real Programmers survive on Twinkies and coffee. THE FUTURE What of the future? It is a matter of some concern to Real Programmers that the latest generation of computer programmers are not being brought up with the same outlook on life as their elders. Many of them have never seen a computer with a front panel. Hardly anyone graduating from school these days can do hex arithmetic without a calculator. College graduates these days are soft - protected from the realities of programming by source level debuggers, text editors that count parentheses, and "user friendly" operating systems. Worst of all, some of these alleged "computer scientists" manage to get degrees without ever learning Fortran! Are we destined to become an industry of Unix hackers and Pascal programmers? From my experience, I can only report that the future is bright for Real Programmers everywhere. Neither OS 370 nor Fortran show any signs of dying out, despite all the efforts of Pascal programmers the world over. Even more subtle tricks, like adding structured coding constructs to Fortran have failed. Oh sure, some computer vendors have come out with Fortran 77 compilers, but every one of them has a way of converting itself back into a Fortran 66 compiler at the drop of an option card - to compile DO loops like God meant them to be. Even Unix might not be as bad on Real Programmers as it once was. The latest release of Unix has the potential of an operating system worthy of any Real Programmer - two different and subtly incompatible user interfaces, an arcane and complicated teletype driver, virtual memory. If you ignore the fact that it's "structured", even 'C' programming can be appreciated by the Real Programmer: after all, there's no type checking, variable names are seven (ten? eight?) characters long, and the added bonus of the Pointer data type is thrown in - like having the best parts of Fortran and assembly language in one place. (Not to mention some of the more creative uses for

recentring: in Gestalt theory, developing an alternative ?a target="_blank" href="https://www.itseducation.asia/psychology/m.htm

reciprocal altruism: in evolutionary psychology, the concept that individuals performance altruistic behaviour if the expected benefit of future help from the strangers surpasses the short-term cost of helping.

Relativism, Psychological: The psychologies principle that the character of any present conscious content is relative to and influenced by past and contemporaneous experiences of the orginism. The law of psychological relativity was prominent in the psychology of Wundt, and has recently been emphasized by Gestalt Psychology. -- L.W.

research: the process of gaining knowledge, either by an examination of appropriate theories or through empirical data. In psychology, the term is used to refer to an investigative process such as the experiment or the case study.

R. Woodworth, Psychology;

SaMyuttanikāya. (S. SaMyuktāgama; T. Yang dag par ldan pa'i lung; C. Za ahan jing; J. Zoagongyo; K. Chap aham kyong 雜阿含經). In Pāli, "Collection of Related Discourses" (or in its nineteenth-century translation Book of Kindred Sayings); the third of the five divisions of the Pāli SUTTAPItAKA and corresponds roughly to the SAMYUKTĀGAMA of the SARVĀSTIVĀDA and KĀsYAPĪYA schools, which is now extant only in its Chinese translations. The Pāli recension is comprised of some 2,872 individual suttas. Because of questions as to what constitutes a sutta in this case (some are only one sentence in length), enumerations of the number of suttas in the various saMyutta/saMyukta collections vary widely, from just under three thousand to over seven thousand (the longer of the two Chinese recensions contains 1,362 sutras). The SaMyuttanikāya is divided into five chapters, or vaggas, which are subdivided into fifty-six saMyuttas, arranged largely by subject matter. The collection derives its title from this classificatory system. The five vaggas are devoted to: (1) verses (sagātha), suttas that in the majority of cases contain verses; (2) causation (NIDĀNA), suttas that deal primarily with epistemology and psychology; (3) the aggregates (P. khandha, S. SKANDHA) on the five aggregates; (4) the six sense-fields (P. salāyatana, S. sAdĀYATANA), dealing with the six sources of consciousness; and (5) the great division (mahāvagga), which contains suttas on the noble eightfold path (ĀRYĀstĀnGAMĀRGA), the states of concentration (DHYĀNA), the establishments of mindfulness (SMṚTYUPASTHĀNA), and other important doctrines.

Self: 1. Ego, subject, I, me, as opposed to the object or to the totality of objects; may be distinguished from "not-me," as in W. James' statement (Principles of Psychology, I, 289) "One great splitting of the whole universe into two halves is made by each of us, and for each of us almost all of the interest attaches to one of the halves; but we all draw the line of division between them in a different place. When I say that we all call the two halves by the same names, and that those names are 'me' and 'not-me' respectively, it will at once be seen what I mean."

self-knowledge ::: knowing of oneself, without help from another.
Sri Aurobindo: The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate. *The Life Divine
"Therefore the only final goal possible is the emergence of the infinite consciousness in the individual; it is his recovery of the truth of himself by self-knowledge and by self-realisation, the truth of the Infinite in being, the Infinite in consciousness, the Infinite in delight repossessed as his own Self and Reality of which the finite is only a mask and an instrument for various expression.” The Life Divine
"The Truth-Consciousness is everywhere present in the universe as an ordering self-knowledge by which the One manifests the harmonies of its infinite potential multiplicity.” The Life Divine


senses: are the physiological methods of perception. The senses and their operation, classification, and theory are overlapping topics studied by a variety of fields, most notably neuroscience, cognitive psychology (or cognitive science), and philosophy of perception.

Sixth sense: A vague and variously defined term for that faculty, considered by occultists to be latent in all human beings, which enables certain individuals to have or acquire awareness or knowledge which cannot be explained in terms of the five normal human senses. The psi faculty studied by parapsychology.

Social Psychology ::: The branch of psychology which focuses on society and it&

social psychology: an attempt to understand and explain how the thoughts, feelings and behaviour of individuals are influenced by the actual, imagined or implied presence of others.

Soul-Substance Theory: Theory that the unity of the individual mind is constituted by a single, permanent, and indivisible spiritual substance. (See Ego, Pure) The theory is usually combined with a faculty psychology. See Faculty Psychology. -- L.W.

spatial-temporal reasoning ::: An area of artificial intelligence which draws from the fields of computer science, cognitive science, and cognitive psychology. The theoretic goal—on the cognitive side—involves representing and reasoning spatial-temporal knowledge in mind. The applied goal—on the computing side—involves developing high-level control systems of automata for navigating and understanding time and space.

Spencer, Herbert: (1820-1903) was the great English philosopher who devoted a life time to the formulation and execution of a plan to follow the idea of development as a first principle through all the avenues of human thought. A precursor of Darwin with his famous notion of all organic evolution as a change "from homogeneity to heterogenity," from the simple to the complex, he nevertheless was greatly influenced by the Darwinian hypothesis and employed its arguments in his monumental works in biology, psychology, sociology and ethics. He aimed to interpret life, mind and society in terms of matter, motion and force. In politics, he evidenced from his earliest writings a strong bias for individualism. See Evolutionism, Charles Darwin. -- L.E.D.

split-brain studies: refers to studies derived from split?a target="_blank" href="https://www.itseducation.asia/psychology/b.htm

Spranger, Eduard: (1882) Developed Dilthey's thought, favoring like him, descriptive instead explanatory psychology. As leading exponent of the Verstehungspsychologie, he postulates ideal types representing ultimate categories of value. These types of personality represent merely "schemata of comprehensibility," theoretical guides or aids in understanding people. -- H.H.

Stern, William: (1871-1938) Psychologist and philosopher who has contributed extensively to individual psychology (see Individual Psychology), child psychology and applied psychology. He was an innovator in the field of intelligence testing, having suggested the use of intelligence quotient (I.Q.) obtained by dividing in individual's mental age by his chronological age and recognized that this quotient is relatively constant for a given individual. The Psychological Methods of Testing Intelligence. Stern's psychology with its emphasis on individual differences affords the foundation for his personalistic philosophy, the main contention of which is that the person is a psychophysical unity, characterized by purposiveness and individuality. See Die Psychologie und der Personalismus (1917); Person und Sache, 3 Vols. Die Philosophie der Gegenwart in Selbstdarstellung, Vol. 6. -- L.W.

Stream of Consciousness or Thought: Thought considered as a process of continuous change. The metaphor of the stream was suggested by W. James. See The Principles of Psychology, Vol. 1, ch. IX, entitled "The Stream of Thought" especially p. 239. -- L.W.

Structural Psychology: A tendency in American psychology, represented by E. B. Titchener. (A Textbook of Psychology, (1909-10) which in opposition to Functional Psychology (see Functional Psychology, Functionalism) adopted as the method of psychology the analysis of mental states into component sensations, images and feelings; the structure of consciousness is for structural psychology atomistic. -- L.W.

Stumpf, Carl: (184-8-1936) A life long Platonic realist, he was philosophically awakened and influenced by Brentano. His most notable contributions were in the psychology of tone and music, and in musicology. Metaphysics is, in his opinion, best constructed inductively as a continuation of the sciences. -- H.H.

Subconscious Mind: (Lat. sub, under -- cum together + scire to know) A compartment of the mind alleged by certain psychologists and philosophers (see Psycho-analysis) to exist below the threshold of consciousness. The subconscious, though not directly accessible to introspection (see Introspection), is capable of being tapped by special techniques such as random association, dream-analysis, automatic writing, etc. The doctrine of the subconscious was foreshadowed in Leibniz's doctrine of petites perceptions (Monadology, Sections 21, 23) and received philosophical expression by A. Schopenhauer, The World as Will and Idea, and E. von Hartman, Philosophy of the Unconscious and has become an integral part of Freudian psychology. See Freud, The Interpretation of Dreams, esp. pp. 425-35, 483-93. -- L.W.

Substantive States: (Lat. substantivus, self-existent) Substantive states of mind in contrast to transitive or relational states are the temporary resting places in the flow of the stream of thought. The term was introduced by W. James (The Principles of Psychology, Vol. I, pp. 243-8). -- L.W.

Teleology: (Gr. telos, end, completion) The theory of purpose, ends, goals, final causes, values, the Good (s.). The opposite of Mechanism. As opposed to mechanism, which explains the present and the future in terms of the past, teleology explains the past and the present in terms of the future. Teleology as such does not imply personal consciousness, volition, or intended purpose (q.v.). Physics, Biology: See Vitalism. Psychology: See Hormic, Instinct, Hedonism, Voluntarism. Epistemology: the view that mind is guided or governed by purposes, values, interests, "instinct", as well as by "factual", "objective" or logical evidence in its pursuit of truth (see Fideism, Voluntarism, Pragmatism, Will-to-believe, Value judgment). Metaphysics: The doctrine that reality is ordered by goals, ends, purposes, values, formal or final causes (q.v.). Ethics: The view that the standard of human life is value, the Good, rather than duty, law, or formal decorum.

Telepathy. Transmissions of thoughts from one to another of two minds that presumably are in attunement or affinity, without the aid of any orthodox means of communication through ordinary channels of sensation. Defined in The Journal of Parapsychology as “extrasensory perception of the mental activities of another person. It does not include the clairvoyant perception of objective events.”

The Disputationes Metaphysicae (no Eng. translation) forms a complete exposition of Suarez general metaphysics, psychology, theory of knowledge, cosmology and natural theology. Basic is the rejection of the thomistic real distinction between essence and existence in finite things. Physical substances are individuated, neither by their matter nor their form, but by their total entities. Their components, matter and form, are individual entities united in the composite of physical substance by a "mode" (unio) which has itself no reality apart from the composite. Except in the case of the human form which is the soul, matter and form in the natural order cannot exist in isolation. Accidental "modes" are used to explain the association of accidents with their subjects. Spiritual creatures (angels and human souls) are not specific natures as in Thomism, but are individuals, constituted such by their own entities.

The diversity of concepts that Husserl himself expressed by the word "phenomenology" has been a source of diverse usages among thinkeis who came under his influence and are often referred to as "the phenomenological school." Husserl himself always meant by "phenomenology" a science of the subjective and its intended objects qua intentional; this core of sense pervades the development of his own concept of phenomenology as eidetic, transcendental, constitutive. Some thinkers, appropriating only the psychological version of this central concept, have developed a descriptive intentional psychology -- sometimes empirical, sometimes eidetic -- under the title "phenomenology." On the other hand, Husserl's broader concept of eidetic science based on seeing essences and essentially necessary relations -- especially his concept of material ontology -- has been not only adopted but made central by others, who define phenomenology accordingly. Not uncommonly, these groups reject Husserl's method of transcendental-phenomenological reduction and profess a realistic metaphysics. Finally, there are those who, emphasizing Husserl's cardinal principle that evidence -- seeing something that is itself presented -- is the only ultimate source of knowledge, conceive their phenomenology more broadly and etymologically, as explication of that which shows itself, whatever may be the latter 's nature and ontologicil status. -- D.C.

The extant works of Aristotle cover almost all thc sciences known in his time. They are charactenzed by subtlety of analysis, sober and dispassionate judgment, and a wide mastery of empirical facts; collectively they constitute one of the most amazing achievements ever credited to a single mind. They may conveniently be arranged in seven groups: the Organon, or logical treatises, viz. Categories, De Interpretione, Prior Analytics, Posterior Analytics, Topics, and Sophistici Elenchi; the writings on physical science, viz. Physics, De Coelo, De Generatione et Corruptione, and Meteorologica; the biological works, viz. Historia Animalium, De Partibus Animalium. De Motu and De Incessu Animalium, and De Generatione Animalium; the treatises on psychology, viz. De Anima and a collection of shorter works known as the Parva Naturalia; the Metaphysics; the treatises on ethics and politics, viz. Nicomachean Ethics, Eudemian Ethics, Politics, Constitution of Athens; and two works dealing with the literary arts, Rhetoric and Poetics. A large number of other works in these several fields are usually included in the Aristotelian corpus, though they are now generally believed not to have been written by Aristotle. It is probable also that portions of the works above listed are the work, not of Aristotle, but of his contemporaries or successors in the Lyceum.

The first laboratory of experimental psychology was founded at Leipzig in 1879 by Wundt, who has been called "the first professional psychologist." With such research as that of Stumpf on sound; G. E. Müller on psycho-physics, color and learning; Ebbinghaus on memory; and Kulpe and the Würzburg school on the "higher thought processes," experimental psychology made rapid strides within the next two decades. In America, the chief standard bearer of Wundtian psychology was Titchener. Among the others who were instrumental in the introduction and development of experimental psychology in America, may be mentioned James, Hall, Münsterberg, Cattell, and Watson.

The historical antecedents of experimental psychology are various. From British empiricism and the psychological philosophy of Locke, Berkeley and Hume came associationism (see Associationism), the psychological implications of which were more fully developed by Herbart and Bain. Associationism provided the conceptual framework and largely colored the procedures of early experimental psychology. Physics and physiology gave impetus to experiments on sensory phenomena while physiology and neurology fostered studies of the nervous system and reflex action. The names of Helmholtz, Johannes Müller, E. H. Weber and Fechner are closely linked with this phase of the development of experimental psychology. The English biologist Galton developed the statistical methods of Quetelet for the analysis of data on human variation and opened the way for the mental testing movement; the Russian physiologist Pavlov, with his researches on "conditioned reflexes," contributed an experimental technique which has proved of paramount importance for the psychologist. Even astronomy made its contribution; variations in reaction time of different observers having long been recognized by astronomers as an important source of error in their observations.

The human soul is considered by Plato to be an immaterial agent, superior in nature to the body and somewhat hindered by the body in the performance of the higher, psychic functions of human life. The tripartite division of the soul becomes an essential teaching of Platonic psychology from the Republic onward. The rational part is highest and is pictured as the ruler of the psychological organism in the well-regulated man. Next in importance is the "spirited" element of the soul, which is the source of action and the seat of the virtue of courage. The lowest part is the concupiscent or acquisitive element, which may be brought under control by the virtue of temperancc The latter two are often combined and called irrational in contrast to the highest part. Sensation is an active function of the soul, by which the soul "feels" the objects of sense through the instrumentality of the body. Particularly in the young, sensation is a necessary prelude to the knowledge of Ideas, but the mature and developed soul must learn to rise above sense perception and must strive for a more direct intuition of intelligible essences. That the soul exists before the body (related to the Pythagorean and, possibly, Orphic doctrine of transmigration) and knows the world of Ideas immediately in this anterior condition, is the foundation of the Platonic theory of reminiscence (Meno, Phaedo, Republic, Phaedrus). Thus the soul is born with true knowledge in it, but the soul, due to the encrustation of bodily cares and interests, cannot easily recall the truths innately, and we might say now, subconsciously present in it. Sometimes sense perceptions aid the soul in the process of reminiscence, and again, as in the famous demonstration of the Pythagorean theorem by the slave boy of the Meno, the questions and suggestions of a teacher provide the necessary stimuli for recollection. The personal immortality of the soul is very clearly taught by Plato in the tale of Er (Repub. X) and, with various attempts at logical demonstration, in the Phaedo. Empirical and physiological psychology is not stressed in Platonism, but there is an approach to it in the descriptions of sense organs and their media in the Timaeus 42 ff.

The influence of Kant has penetrated more deeply than that of any other modern philosopher. His doctrine of freedom became the foundation of idealistic metaphysics in Fichte, Schelling and Hegel, but not without sacrifice of the strict critical method. Schopenhauer based his voluntarism on Kant's distinction between phenomena and things-in-themselves. Lotze's teleological idealism was also greatly indebted to Kant. Certain psychological and pragmatic implications of Kant's thought were developed by J. F. Fries, Liebmann, Lange, Simmel and Vaihinger. More recently another group in Germany, reviving the critical method, sought a safe course between metaphysics and psychology; it includes Cohen, Natorp, Riehl, Windelband, Rickert, Husserl, Heidegger, and E. Cassirer. Until recent decades English and American idealists such as Caird, Green, Bradley, Howison, and Royce, saw Kant for the most part through Hegel's eyes. More recently the study of Kant's philosophy has come into its own in English-speaking countries through such commentaries as those of N. K. Smith and Paton. In France the influence of Kant was most apparent in Renouvier's "Phenomenism". -- O.F.K.

The Nyaya school draws a clear distinction between matter and spirit, and has developed a careful and ingenious system of psychology. It distinguishes between the jivatmans, which are virtually infinitely numerous and eternal, and paramatman, which is one only, the kosmic hierarch, and therefore the seat of eternal wisdom and, so far as its own hierarchy goes, the Isvara (lord) of all things therein. The Nyaya is said to have been founded by the sage Gautama or Gotama.

The objective of the Yoga school is attaining union or at-one-ness with the divine-spiritual essence within which is virtually identical with the spiritual essence or Logos of the universe. True yoga is genuine psychology based on a complete philosophical understanding of the entire inner human constitution.

The phenomenon of acquired association has long been recognized by philosophers. Plato cites examples of association by contiguity and similarity (Phaedo, 73-6) and Aristotle in his treatment of memory enumerated similarity, contrast and contiguity as relations which mediate recollection. (De Mem. II 6-11 (451 b)). Hobbes also was aware of the psychological importance of the phenomenon of association and anticipated Locke's distinct!p/n between chance and controlled association (Leviathan (1651), ch. 3; Human Nature (1650), ch. 4). But it was Locke who introduced the phrase "association of ideas" and gave impetus to modern association psychology.

The philosophy of Aristotle was continued after his death by other members of the Peripatetic school, the most important of whom were Theophrastus, Eudemus of Rhodes, and Strato of Lampsacus. In the Alexandrian Age, particularly after the editing of Aristotle's works by Andronicus of Rhodes (about 50 B.C.), Aristotelianism was the subject of numerous expositions and commentaries, such as those of Alexander of Aphrodisias, Themistius, John Philoponus, and Simplicius. With the closing of the philosophical schools in the sixth century the knowledge of Aristotle, except for fragments of the logical doctrine, almost disappeared in the west. It was preserved, however, by Arabian and Syrian scholars; from whom, with the revival of learning in the twelfth and thirteenth centuries, it passed again to western Europe and became in Thomas Aquinas the philosophical basis of Christian theology. For the next few centuries the prestige of Aristotle was immense; he was "the philosopher," "the master of those who know." With the rise of modern science his authority has greatly declined. Yet Aristotelianism is still a force in modern thought: in Neo-Scholasticism; in recent psychology, whose behavioristic tendencies are in part a revival of Aristotelian modes of thought; in the various forms of vitalism in contemporary biology; in the dynamism of such thinkers as Bergson; and in the more catholic naturalism which has succeeded the mechanistic materialism of the last century, and which, whether by appeal to a doctrine of levels or by emphasis on immanent teleology, seems to be striving along Aristotelian lines for a conception of nature broad enough to include the religious, moral and artistic consciousness. Finally, a very large part of our technical vocabulary, both in science and in philosophy, is but the translation into modern tongues of the terms used by Aristotle, and carries with it, for better or worse, the distinctions worked out in his subtle mind. -- G.R.M.

The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate. The Life Divine

:::   "The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind — to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms — runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.

“The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind—to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms—runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.

The scientific study of primitive leligions, with such well known names as E. B. Tylor, F. B. Jevons, W. H. R. Rivers, J. G. Frazer, R. H. Codrington, Spencer and Gillen, E. Westermarck, E. Durkheim, L. Levy-Bruhl; the numerous outlines of the development of religion since Hume's Natural History of Religion and E. Caird's Evolution of Religion; the prolific literature dealing with individual religions of a higher type, the science of comparative religion with such namea as that of L. H. Jordan, the many excellent treitises on the psychology of religion including Wm. James' Varieties of Religious Experience; the sacred literature of all peoples in various editions together with a voluminous theological exegesis, Church history and, finally, the history of dogma, especially the monumental work of von Harnack, -- all are contributing illustrative material to the Philosophy of Religion which became stimulated to scientific efforts through the positivism of Spencer, Huxley, Lewes, Tyndall, and others, and is still largely oriented by the progress in science, as may be seen, e.g., by the work of Emile Boutroux, S. Alexander (Space, Time and Deity), and A. N. Whitehead.

The scope of epistemology may be indicated by considering its relations to the allied disciplines: (a) metaphysics, (b) logic, and (c) psychology.

The study of society, societal relations. Originally called Social Physics, meaning that the methods of the natural sciences were to be applied to the study of society. Whereas the pattern originally was physics and the first sociologists thought that it was possible to find laws of nature in the social realm (Quetelet, Comte, Buckle), others turned to biological considerations. The "organic" conception of society (Lilienfeld, Schaeffle) treated society as a complex organism, the evolutionists, Gumplowicz, Ratzenhofer, considered the struggle between different ethnic groups the basic factor in the evolution of social structures and institutions. Other sociologists accepted a psychological conception of society; to them psychological phenomena (imitation, according to Gabriel Tarde, consciousness of kind, according to F. H. Giddings) were the basic elements in social interrelations (see also W. McDougall, Alsworth Ross, etc.). These relations themselves were made the main object of sociological studies by G. Simmel, L. Wiese, Howard Becker. A kind of sociological realism was fostered by the French sociologist, Emile Durkheim, and his school. They considered society a reality, the group-mind an actual fact, the social phenomena "choses sociales". The new "sociology of knowledge", inaugurated by these French sociologists, has been further developed by M. Scheler, K. Mannheim and W. Jerusalem. Recently other branches of social research have separated somewhat from sociology proper: Anthropogeography, dealing with the influences of the physical environment upon society, demography, social psychology, etc. Problems of the methodology of the social sciences have also become an important topic of recent studies. -- W.E.

The various branches of psychology depend on the class of problems studied (a) physiological psychology is the most experimentally exact in so far as specific physiological processes and effects (vision, hearing, reaction-time, learning curves, fatigue, effects of drugs, etc.) are measurable and controllable. Wundt established the first laboratories of experimental psychology in Germany, Pavlov in Russia, James and Cattell in the U.S.; (b) pathological or abnormal psychology deals with cases of extreme deviations of behavior from what is regarded as "normal" (a statistical term often treated as a value); (c) social psychology deals with the behavior of groups as reflected in the behavior of individuals. Cf. Le Bon's law that the mentality of a crowd or mob tends to descend to the level of a least common denominator, the lowest intelligence present.

thought disorder: in abnormal psychology, a general term to describe disturbance of thought or speech that might be symptomatic of a mental disorder, for instance incoherent thought and speech patterns.

thought disturbances: in abnormal psychology, distortions of thought processes such as incoherent speech.

Three senses of "Ockhamism" may be distinguished: Logical, indicating usage of the terminology and technique of logical analysis developed by Ockham in his Summa totius logicae; in particular, use of the concept of supposition (suppositio) in the significative analysis of terms. Epistemological, indicating the thesis that universality is attributable only to terms and propositions, and not to things as existing apart from discourse. Theological, indicating the thesis that no tneological doctrines, such as those of God's existence or of the immortality of the soul, are evident or demonstrable philosophically, so that religious doctrine rests solely on faith, without metaphysical or scientific support. It is in this sense that Luther is often called an Ockhamist.   Bibliography:   B. Geyer,   Ueberwegs Grundriss d. Gesch. d. Phil., Bd. II (11th ed., Berlin 1928), pp. 571-612 and 781-786; N. Abbagnano,   Guglielmo di Ockham (Lanciano, Italy, 1931); E. A. Moody,   The Logic of William of Ockham (N. Y. & London, 1935); F. Ehrle,   Peter von Candia (Muenster, 1925); G. Ritter,   Studien zur Spaetscholastik, I-II (Heidelberg, 1921-1922).     --E.A.M. Om, aum: (Skr.) Mystic, holy syllable as a symbol for the indefinable Absolute. See Aksara, Vac, Sabda. --K.F.L. Omniscience: In philosophy and theology it means the complete and perfect knowledge of God, of Himself and of all other beings, past, present, and future, or merely possible, as well as all their activities, real or possible, including the future free actions of human beings. --J.J.R. One: Philosophically, not a number but equivalent to unit, unity, individuality, in contradistinction from multiplicity and the mani-foldness of sensory experience. In metaphysics, the Supreme Idea (Plato), the absolute first principle (Neo-platonism), the universe (Parmenides), Being as such and divine in nature (Plotinus), God (Nicolaus Cusanus), the soul (Lotze). Religious philosophy and mysticism, beginning with Indian philosophy (s.v.), has favored the designation of the One for the metaphysical world-ground, the ultimate icility, the world-soul, the principle of the world conceived as reason, nous, or more personally. The One may be conceived as an independent whole or as a sum, as analytic or synthetic, as principle or ontologically. Except by mysticism, it is rarely declared a fact of sensory experience, while its transcendent or transcendental, abstract nature is stressed, e.g., in epistemology where the "I" or self is considered the unitary background of personal experience, the identity of self-consciousness, or the unity of consciousness in the synthesis of the manifoldness of ideas (Kant). --K.F.L. One-one: A relation R is one-many if for every y in the converse domain there is a unique x such that xRy. A relation R is many-one if for every x in the domain there is a unique y such that xRy. (See the article relation.) A relation is one-one, or one-to-one, if it is at the same time one-many and many-one. A one-one relation is said to be, or to determine, a one-to-one correspondence between its domain and its converse domain. --A.C. On-handedness: (Ger. Vorhandenheit) Things exist in the mode of thereness, lying- passively in a neutral space. A "deficient" form of a more basic relationship, termed at-handedness (Zuhandenheit). (Heidegger.) --H.H. Ontological argument: Name by which later authors, especially Kant, designate the alleged proof for God's existence devised by Anselm of Canterbury. Under the name of God, so the argument runs, everyone understands that greater than which nothing can be thought. Since anything being the greatest and lacking existence is less then the greatest having also existence, the former is not really the greater. The greatest, therefore, has to exist. Anselm has been reproached, already by his contemporary Gaunilo, for unduly passing from the field of logical to the field of ontological or existential reasoning. This criticism has been repeated by many authors, among them Aquinas. The argument has, however, been used, if in a somewhat modified form, by Duns Scotus, Descartes, and Leibniz. --R.A. Ontological Object: (Gr. onta, existing things + logos, science) The real or existing object of an act of knowledge as distinguished from the epistemological object. See Epistemological Object. --L.W. Ontologism: (Gr. on, being) In contrast to psychologism, is called any speculative system which starts philosophizing by positing absolute being, or deriving the existence of entities independently of experience merely on the basis of their being thought, or assuming that we have immediate and certain knowledge of the ground of being or God. Generally speaking any rationalistic, a priori metaphysical doctrine, specifically the philosophies of Rosmini-Serbati and Vincenzo Gioberti. As a philosophic method censored by skeptics and criticists alike, as a scholastic doctrine formerly strongly supported, revived in Italy and Belgium in the 19th century, but no longer countenanced. --K.F.L. Ontology: (Gr. on, being + logos, logic) The theory of being qua being. For Aristotle, the First Philosophy, the science of the essence of things. Introduced as a term into philosophy by Wolff. The science of fundamental principles, the doctrine of the categories. Ultimate philosophy; rational cosmology. Syn. with metaphysics. See Cosmology, First Principles, Metaphysics, Theology. --J.K.F. Operation: "(Lit. operari, to work) Any act, mental or physical, constituting a phase of the reflective process, and performed with a view to acquiring1 knowledge or information about a certain subject-nntter. --A.C.B.   In logic, see Operationism.   In philosophy of science, see Pragmatism, Scientific Empiricism. Operationism: The doctrine that the meaning of a concept is given by a set of operations.   1. The operational meaning of a term (word or symbol) is given by a semantical rule relating the term to some concrete process, object or event, or to a class of such processes, objectj or events.   2. Sentences formed by combining operationally defined terms into propositions are operationally meaningful when the assertions are testable by means of performable operations. Thus, under operational rules, terms have semantical significance, propositions have empirical significance.   Operationism makes explicit the distinction between formal (q.v.) and empirical sentences. Formal propositions are signs arranged according to syntactical rules but lacking operational reference. Such propositions, common in mathematics, logic and syntax, derive their sanction from convention, whereas an empirical proposition is acceptable (1) when its structure obeys syntactical rules and (2) when there exists a concrete procedure (a set of operations) for determining its truth or falsity (cf. Verification). Propositions purporting to be empirical are sometimes amenable to no operational test because they contain terms obeying no definite semantical rules. These sentences are sometimes called pseudo-propositions and are said to be operationally meaningless. They may, however, be 'meaningful" in other ways, e.g. emotionally or aesthetically (cf. Meaning).   Unlike a formal statement, the "truth" of an empirical sentence is never absolute and its operational confirmation serves only to increase the degree of its validity. Similarly, the semantical rule comprising the operational definition of a term has never absolute precision. Ordinarily a term denotes a class of operations and the precision of its definition depends upon how definite are the rules governing inclusion in the class.   The difference between Operationism and Logical Positivism (q.v.) is one of emphasis. Operationism's stress of empirical matters derives from the fact that it was first employed to purge physics of such concepts as absolute space and absolute time, when the theory of relativity had forced upon physicists the view that space and time are most profitably defined in terms of the operations by which they are measured. Although different methods of measuring length at first give rise to different concepts of length, wherever the equivalence of certain of these measures can be established by other operations, the concepts may legitimately be combined.   In psychology the operational criterion of meaningfulness is commonly associated with a behavioristic point of view. See Behaviorism. Since only those propositions which are testable by public and repeatable operations are admissible in science, the definition of such concepti as mind and sensation must rest upon observable aspects of the organism or its behavior. Operational psychology deals with experience only as it is indicated by the operation of differential behavior, including verbal report. Discriminations, or the concrete differential reactions of organisms to internal or external environmental states, are by some authors regarded as the most basic of all operations.   For a discussion of the role of operational definition in phvsics. see P. W. Bridgman, The Logic of Modern Physics, (New York, 1928) and The Nature of Physical Theory (Princeton, 1936). "The extension of operationism to psychology is discussed by C. C. Pratt in The Logic of Modem Psychology (New York. 1939.)   For a discussion and annotated bibliography relating to Operationism and Logical Positivism, see S. S. Stevens, Psychology and the Science of Science, Psychol. Bull., 36, 1939, 221-263. --S.S.S. Ophelimity: Noun derived from the Greek, ophelimos useful, employed by Vilfredo Pareto (1848-1923) in economics as the equivalent of utility, or the capacity to provide satisfaction. --J.J.R. Opinion: (Lat. opinio, from opinor, to think) An hypothesis or proposition entertained on rational grounds but concerning which doubt can reasonably exist. A belief. See Hypothesis, Certainty, Knowledge. --J.K.F- Opposition: (Lat. oppositus, pp. of oppono, to oppose) Positive actual contradiction. One of Aristotle's Post-predicaments. In logic any contrariety or contradiction, illustrated by the "Square of Opposition". Syn. with: conflict. See Logic, formal, § 4. --J.K.F. Optimism: (Lat. optimus, the best) The view inspired by wishful thinking, success, faith, or philosophic reflection, that the world as it exists is not so bad or even the best possible, life is good, and man's destiny is bright. Philosophically most persuasively propounded by Leibniz in his Theodicee, according to which God in his wisdom would have created a better world had he known or willed such a one to exist. Not even he could remove moral wrong and evil unless he destroyed the power of self-determination and hence the basis of morality. All systems of ethics that recognize a supreme good (Plato and many idealists), subscribe to the doctrines of progressivism (Turgot, Herder, Comte, and others), regard evil as a fragmentary view (Josiah Royce et al.) or illusory, or believe in indemnification (Henry David Thoreau) or melioration (Emerson), are inclined optimistically. Practically all theologies advocating a plan of creation and salvation, are optimistic though they make the good or the better dependent on moral effort, right thinking, or belief, promising it in a future existence. Metaphysical speculation is optimistic if it provides for perfection, evolution to something higher, more valuable, or makes room for harmonies or a teleology. See Pessimism. --K.F.L. Order: A class is said to be partially ordered by a dyadic relation R if it coincides with the field of R, and R is transitive and reflexive, and xRy and yRx never both hold when x and y are different. If in addition R is connected, the class is said to be ordered (or simply ordered) by R, and R is called an ordering relation.   Whitehcid and Russell apply the term serial relation to relations which are transitive, irreflexive, and connected (and, in consequence, also asymmetric). However, the use of serial relations in this sense, instead ordering relations as just defined, is awkward in connection with the notion of order for unit classes.   Examples: The relation not greater than among leal numbers is an ordering relation. The relation less than among real numbers is a serial relation. The real numbers are simply ordered by the former relation. In the algebra of classes (logic formal, § 7), the classes are partially ordered by the relation of class inclusion.   For explanation of the terminology used in making the above definitions, see the articles connexity, reflexivity, relation, symmetry, transitivity. --A.C. Order type: See relation-number. Ordinal number: A class b is well-ordered by a dyadic relation R if it is ordered by R (see order) and, for every class a such that a ⊂ b, there is a member x of a, such that xRy holds for every member y of a; and R is then called a well-ordering relation. The ordinal number of a class b well-ordered by a relation R, or of a well-ordering relation R, is defined to be the relation-number (q. v.) of R.   The ordinal numbers of finite classes (well-ordered by appropriate relations) are called finite ordinal numbers. These are 0, 1, 2, ... (to be distinguished, of course, from the finite cardinal numbers 0, 1, 2, . . .).   The first non-finite (transfinite or infinite) ordinal number is the ordinal number of the class of finite ordinal numbers, well-ordered in their natural order, 0, 1, 2, . . .; it is usually denoted by the small Greek letter omega. --A.C.   G. Cantor, Contributions to the Founding of the Theory of Transfinite Numbers, translated and with an introduction by P. E. B. Jourdain, Chicago and London, 1915. (new ed. 1941); Whitehead and Russell, Princtpia Mathematica. vol. 3. Orexis: (Gr. orexis) Striving; desire; the conative aspect of mind, as distinguished from the cognitive and emotional (Aristotle). --G.R.M.. Organicism: A theory of biology that life consists in the organization or dynamic system of the organism. Opposed to mechanism and vitalism. --J.K.F. Organism: An individual animal or plant, biologically interpreted. A. N. Whitehead uses the term to include also physical bodies and to signify anything material spreading through space and enduring in time. --R.B.W. Organismic Psychology: (Lat. organum, from Gr. organon, an instrument) A system of theoretical psychology which construes the structure of the mind in organic rather than atomistic terms. See Gestalt Psychology; Psychological Atomism. --L.W. Organization: (Lat. organum, from Gr. organon, work) A structured whole. The systematic unity of parts in a purposive whole. A dynamic system. Order in something actual. --J.K.F. Organon: (Gr. organon) The title traditionally given to the body of Aristotle's logical treatises. The designation appears to have originated among the Peripatetics after Aristotle's time, and expresses their view that logic is not a part of philosophy (as the Stoics maintained) but rather the instrument (organon) of philosophical inquiry. See Aristotelianism. --G.R.M.   In Kant. A system of principles by which pure knowledge may be acquired and established.   Cf. Fr. Bacon's Novum Organum. --O.F.K. Oriental Philosophy: A general designation used loosely to cover philosophic tradition exclusive of that grown on Greek soil and including the beginnings of philosophical speculation in Egypt, Arabia, Iran, India, and China, the elaborate systems of India, Greater India, China, and Japan, and sometimes also the religion-bound thought of all these countries with that of the complex cultures of Asia Minor, extending far into antiquity. Oriental philosophy, though by no means presenting a homogeneous picture, nevertheless shares one characteristic, i.e., the practical outlook on life (ethics linked with metaphysics) and the absence of clear-cut distinctions between pure speculation and religious motivation, and on lower levels between folklore, folk-etymology, practical wisdom, pre-scientiiic speculation, even magic, and flashes of philosophic insight. Bonds with Western, particularly Greek philosophy have no doubt existed even in ancient times. Mutual influences have often been conjectured on the basis of striking similarities, but their scientific establishment is often difficult or even impossible. Comparative philosophy (see especially the work of Masson-Oursel) provides a useful method. Yet a thorough treatment of Oriental Philosophy is possible only when the many languages in which it is deposited have been more thoroughly studied, the psychological and historical elements involved in the various cultures better investigated, and translations of the relevant documents prepared not merely from a philological point of view or out of missionary zeal, but by competent philosophers who also have some linguistic training. Much has been accomplished in this direction in Indian and Chinese Philosophy (q.v.). A great deal remains to be done however before a definitive history of Oriental Philosophy may be written. See also Arabian, and Persian Philosophy. --K.F.L. Origen: (185-254) The principal founder of Christian theology who tried to enrich the ecclesiastic thought of his day by reconciling it with the treasures of Greek philosophy. Cf. Migne PL. --R.B.W. Ormazd: (New Persian) Same as Ahura Mazdah (q.v.), the good principle in Zoroastrianism, and opposed to Ahriman (q.v.). --K.F.L. Orphic Literature: The mystic writings, extant only in fragments, of a Greek religious-philosophical movement of the 6th century B.C., allegedly started by the mythical Orpheus. In their mysteries, in which mythology and rational thinking mingled, the Orphics concerned themselves with cosmogony, theogony, man's original creation and his destiny after death which they sought to influence to the better by pure living and austerity. They taught a symbolism in which, e.g., the relationship of the One to the many was clearly enunciated, and believed in the soul as involved in reincarnation. Pythagoras, Empedocles, and Plato were influenced by them. --K.F.L. Ortega y Gasset, Jose: Born in Madrid, May 9, 1883. At present in Buenos Aires, Argentine. Son of Ortega y Munillo, the famous Spanish journalist. Studied at the College of Jesuits in Miraflores and at the Central University of Madrid. In the latter he presented his Doctor's dissertation, El Milenario, in 1904, thereby obtaining his Ph.D. degree. After studies in Leipzig, Berlin, Marburg, under the special influence of Hermann Cohen, the great exponent of Kant, who taught him the love for the scientific method and awoke in him the interest in educational philosophy, Ortega came to Spain where, after the death of Nicolas Salmeron, he occupied the professorship of metaphysics at the Central University of Madrid. The following may be considered the most important works of Ortega y Gasset:     Meditaciones del Quijote, 1914;   El Espectador, I-VIII, 1916-1935;   El Tema de Nuestro Tiempo, 1921;   España Invertebrada, 1922;   Kant, 1924;   La Deshumanizacion del Arte, 1925;   Espiritu de la Letra, 1927;   La Rebelion de las Masas, 1929;   Goethe desde Adentio, 1934;   Estudios sobre el Amor, 1939;   Ensimismamiento y Alteracion, 1939;   El Libro de las Misiones, 1940;   Ideas y Creencias, 1940;     and others.   Although brought up in the Marburg school of thought, Ortega is not exactly a neo-Kantian. At the basis of his Weltanschauung one finds a denial of the fundamental presuppositions which characterized European Rationalism. It is life and not thought which is primary. Things have a sense and a value which must be affirmed independently. Things, however, are to be conceived as the totality of situations which constitute the circumstances of a man's life. Hence, Ortega's first philosophical principle: "I am myself plus my circumstances". Life as a problem, however, is but one of the poles of his formula. Reason is the other. The two together function, not by dialectical opposition, but by necessary coexistence. Life, according to Ortega, does not consist in being, but rather, in coming to be, and as such it is of the nature of direction, program building, purpose to be achieved, value to be realized. In this sense the future as a time dimension acquires new dignity, and even the present and the past become articulate and meaning-full only in relation to the future. Even History demands a new point of departure and becomes militant with new visions. --J.A.F. Orthodoxy: Beliefs which are declared by a group to be true and normative. Heresy is a departure from and relative to a given orthodoxy. --V.S. Orthos Logos: See Right Reason. Ostensible Object: (Lat. ostendere, to show) The object envisaged by cognitive act irrespective of its actual existence. See Epistemological Object. --L.W. Ostensive: (Lat. ostendere, to show) Property of a concept or predicate by virtue of which it refers to and is clarified by reference to its instances. --A.C.B. Ostwald, Wilhelm: (1853-1932) German chemist. Winner of the Nobel prize for chemistry in 1909. In Die Uberwindung des wissenschaftlichen Materialistmus and in Naturphilosophie, his two best known works in the field of philosophy, he advocates a dynamic theory in opposition to materialism and mechanism. All properties of matter, and the psychic as well, are special forms of energy. --L.E.D. Oupnekhat: Anquetil Duperron's Latin translation of the Persian translation of 50 Upanishads (q.v.), a work praised by Schopenhauer as giving him complete consolation. --K.F.L. Outness: A term employed by Berkeley to express the experience of externality, that is the ideas of space and things placed at a distance. Hume used it in the sense of distance Hamilton understood it as the state of being outside of consciousness in a really existing world of material things. --J.J.R. Overindividual: Term used by H. Münsterberg to translate the German überindividuell. The term is applied to any cognitive or value object which transcends the individual subject. --L.W. P

To be an Aristotelian under such extremely complicated circumstances was the problem that St. Thomas set himself. What he did reduced itself fundamentally to three points: (a) He showed the Platonic orientation of St. Augustine's thought, the limitations that St. Augustine himself placed on his Platonism, and he inferred from this that St. Augustine could not be made the patron of the highly elaborated and sophisticated Platonism that an Ibn Gebirol expounded in his Fons Vitae or an Avicenna in his commentaries on the metaphysics and psychology of Aristotle. (b) Having singled out Plato as the thinker to search out behind St. Augustine, and having really eliminated St. Augustine from the Platonic controversies of the thirteenth century, St. Thomas is then concerned to diagnose the Platonic inspiration of the various commentators of Aristotle, and to separate what is to him the authentic Aristotle from those Platonic aberrations. In this sense, the philosophical activity of St. Thomas in the thirteenth century can be understood as a systematic critique and elimination of Platonism in metaphysics, psychology and epistemology. The Platonic World of Ideas is translated into a theory of substantial principles in a world of stable and intelligible individuals; the Platonic man, who was scarcely more than an incarcerated spirit, became a rational animal, containing within his being an interior economy which presented in a rational system his mysterious nature as a reality existing on the confines of two worlds, spirit and matter; the Platonic theory of knowledge (at least in the version of the Meno rather than that of the later dialogues where the doctrine of division is more prominent), which was regularly beset with the difficulty of accounting for the origin and the truth of knowledge, was translated into a theory of abstraction in which sensible experience enters as a necessary moment into the explanation of the origin, the growth and the use of knowledge, and in which the intelligible structure of sensible being becomes the measure of the truth of knowledge and of knowing.

Trading_psychology ::: refers to the emotions and mental state that help to dictate success or failure in trading securities. Trading psychology represents various aspects of an individual’s character and behaviors that influence their trading actions. Trading psychology can be as important as other attributes such as knowledge, experience and skill in determining trading success. Discipline and risk-taking are two of the most critical aspects of trading psychology, since a trader’s implementation of these aspects is critical to the success of his or her trading plan. While fear and greed are the two most commonly known emotions associated with trading psychology, other emotions that drive trading behavior are hope and regret.

trial: in experimental psychology, a single unit of experimentation where a stimulusis presented, an organism responds and a consequence follows.

Trilemma: See Proof by cases. Trimurti: (Skr. having three shapes) The Hindu trinity, religiously interpreted as the three gods Brahma-Vishnu-Shiva, or metaphysically as the three principles of creation-maintenance-destruction operative in cosmo-psychology. -- K.F.L.

Trungpa, Chogyam. (Chos rgyam Drung pa) (1939-1987). One of the most influential Tibetan teachers of the twentieth century in introducing Tibetan Buddhism to the West. Chogyam Trungpa (his name, Chos rgyam Drung pa, is an abbreviation of chos kyi rgya mtsho drung pa) was born in Khams in eastern Tibet and identified while still an infant as the eleventh incarnation of the Drung pa lama, an important lineage of teachers in the BKA' BRGYUD sect, and was enthroned as the abbot of Zur mang monastery. He was ordained as a novice monk at the age of eight and received instruction from some of the leading scholars of the Bka' brgyud and RNYING MA sects. In 1958, he received the degrees of skyor dpon and mkhan po, as well as BHIKsU ordination. After the Tibetan uprising against Chinese occupying forces in March 1959, he escaped across the Himalayas to India on horseback and on foot, accompanied by a group of monks. In 1963, he traveled to England to study at Oxford University. In 1967, he moved to Scotland, where he founded a Tibetan meditation center called Samye Ling. While there, he suffered permanent injury in a serious automobile accident and decided thereafter to give up his monastic vows and continue as a lay teacher of Buddhism. In 1969, he moved to the United States, where he established a meditation center in Vermont called Tail of the Tiger. Trungpa Rinpoche's extensive training in Tibetan Buddhism, his eclectic interests, and his facility in English combined to make him the first Tibetan lama (apart from the fourteenth DALAI LAMA) to reach a wide Western audience through his many books, including Born in Tibet (1966), Meditation in Action (1969), and Cutting Through Spiritual Materialism (1973). In 1974, he founded the Naropa Institute (now Naropa University) in Boulder, Colorado, a center devoted to the study of Buddhism, psychology, and the arts. He also developed a network of centers around the world called Dharmadhatus, as well as the Shambhala Training Program. He invited several important Tibetan lamas to the United States in the late 1970s and early 1980s, including DIL MGO MKHYEN BRTSE, BDUD 'JOMS RIN PO CHE, and the sixteenth KARMA PA. In 1986, he moved his headquarters to Halifax, Nova Scotia, and died there the following year.

T'ung: Mere identity, or sameness, especially in social institutions and standards, which is inferior to harmony (ho) in which social distinctions and differences are in complete concord. (Confucianism). Agreement, as in "agreement with the superiors" (shang t'ung). The method of agreement, which includes identity, generic relationship, co-existence, and partial resemblance. "Identity means two substances having one name. Generic relationship means inclusion in the same whole. Both being in the same room is a case of co-existence. Partial resemblance means having some points of resemblance." See Mo chi. (Neo-Mohism). --W.T.C. T'ung i: The joint method of similarities and differences, by which what is present and what is absent can be distinguished. See Mo chi. --W.T.C. Tung Chung-shu: (177-104 B.C.) was the leading Confucian of his time, premier to two feudal princes, and consultant to the Han emperor in framing national policies. Firmly believing in retribution, he strongly advocated the "science of catastrophic and anomalies," and became the founder and leader of medieval Confucianism which was extensively confused with the Yin Yang philosophy. Extremely antagonistic towards rival schools, he established Confucianism as basis of state religion and education. His best known work, Ch-un-ch'iu Fan-lu, awaits English translation. --W.T.C. Turro y Darder, Ramon: Spanish Biologist and Philosopher. Born in Malgrat, Dec. 8 1854. Died in Barcelona, June 5, 1926. As a Biologist, his conclusions about the circulation of the blood, more than half a century ago, were accepted and verified by later researchers and theorists. Among other things, he showed the insufficiency and unsatisfactoriness of the mechanistic and neomechanistic explanations of the circulatory process. He was also the first to busy himself with endocrinology and bacteriological immunity. As a philosopher Turro combated the subjectivistic and metaphysical type of psychology, and circumscribed scientific investigation to the determination of the conditions that precede the occurrence of phenomena, considering useless all attempt to reach final essences. Turro does not admit, however, that the psychical series or conscious states may be causally linked to the organic series. His formula was: Physiology and Consciousness are phenomena that occur, not in connection, but in conjunction. His most important work is Filosofia Critica, in which he has put side by side two antagonistic conceptions of the universe, the objective and the subjectne conceptions. In it he holds that, at the present crisis of science and philosophy, the business of intelligence is to realize that science works on philosophical presuppositions, but that philosophy is no better off with its chaos of endless contradictions and countless systems of thought. The task to be realized is one of coming together, to undo what has been done and get as far as the original primordial concepts with which philosophical inquiry began. --J.A.F. Tychism: A term derived from the Greek, tyche, fortune, chance, and employed by Charles Sanders Peirce (1839-1914) to express any theory which regards chance as an objective reality, operative in the cosmos. Also the hypothesis that evolution occurs owing to fortuitous variations. --J.J.R. Types, theory of: See Logic, formal, § 6; Paradoxes, logical; Ramified theory of types. Type-token ambiguity: The words token and type are used to distinguish between two senses of the word word.   Individual marks, more or less resembling each other (as "cat" resembles "cat" and "CAT") may (1) be said to be "the same word" or (2) so many "different words". The apparent contradiction therby involved is removed by speaking of the individual marks as tokens, in contrast with the one type of which they are instances. And word may then be said to be subject to type-token ambiguity. The terminology can easily be extended to apply to any kind of symbol, e.g. as in speaking of token- and type-sentences.   Reference: C. S. Peirce, Collected Papers, 4.517. --M.B. Tz'u: (a) Parental love, kindness, or affection, the ideal Confucian virtue of parents.   (b) Love, kindness in general. --W.T.C. Tzu hua: Self-transformation or spontaneous transformation without depending on any divine guidance or eternal agency, but following the thing's own principle of being, which is Tao. (Taoism). --W.T.C. Tzu jan: The natural, the natural state, the state of Tao, spontaneity as against artificiality. (Lao Tzu; Huai-nan Tzu, d. 122 B.C.). --W.T.C. U

two factor theory of emotion: is a social psychology theory that views emotion as having two components (factors): physiological arousal and cognition. According to the theory, "cognitions are used to interpret the meaning of physiological reactions to outside events."

Unconscious Mind: A compartment of the mind which lies outside the consciousness, existence of which has frejuently been challenged. See for example W. James, The Principles of Psychology, Vol. I, pp. 162 ff. See Subconscious Mind. -- L.W.

Unity of Science, Unified Science: See Scientific Empiricism IIB. Universal: (Lat. universalia, a universal) That term which can be applied throughout the universe. A possibility of discrete being. According to Plato, an idea (which see). According to Aristotle, that which by its nature is fit to be predicated of many. For medieval realists, an entity whose being is independent of its mental apprehension or actual exemplification. (See: Realism). For medieval nominalists, a general notion or concept having no reality of its own in the realm of being (see Nominalism). In psychology: a concept. See Concept, General, Possibility. Opposite of: particular. -- J.K.F.

valence: in psychology, especially in discussing emotions, means the intrinsic attractiveness (positive valence) or aversiveness (negative valence) of an event, object, or situation.

Variable error: The average departure or deviation from the average between several given values. In successive measurements of magnitudes considered in the natural sciences or in experimental psychology, the observed differences are the unavoidable result of a great number of small causes independent of each other and equally likely to make the measurement too small or too large. In experimental psychology in particular, the real magnitude is known in some cases, but its evaluation tends to be on the average too large or too small. The average error is the average departure from the true magnitude, while the variable error is the deviation as already defined. -- T.G.

Voluminousness: (Lat. volumen, volume) The vague, relatively undifferentiated spatiality characterizing sensations of every sense. See W. James, The Principles of Psychology, Vol II, p. 134 ff. See Extensity. -- L.W.

Voluntarism: (Lat. voluntas, will) In ontology, the theory that the will is the ultimate constituent of reality. Doctrine that the human will, or some force analogous to it, is the primary stuff of the universe; that blind, purposive impulse is the real in nature. (a) In psychology, theory that the will is the most elemental psychic factor, that striving, impulse, desire, and even action, with their concomitant emotions, are alone dependable. (b) In ethics, the doctrine that the human will is central to all moral questions, and superior to all other moral criteria, such as the conscience, or reasoning power. The subjective theory that the choice made by the will determines the good. Stands for indeterminism and freedom. (c) In theology, the will as the source of all religion, that blessedness is a state of activity. Augustine (353-430) held that God is absolute will, a will independent of the Logos, and that the good will of man is free. For Avicebron (1020-1070), will is indefinable and stands above mature and soul, matter and form, as the pnmary category. Despite the metaphysical opposition of Duns Scotus (1265-1308) the realist, and William of Occam (1280-1347) the nominalist, both considered the will superior to the intellect. Hume (1711-1776) maintained that the will is the determining factor in human conduct, and Kant (1724-1804) believed the will to be the source of all moral judgment, and the good to be based on the human will. Schopenhauer (1788-1860) posited the objectified will as the world-substance, force, or value. James (1842-1910) followed up Wundt's notion of the will as the purpose of the good with the notion that it is the essence of faith, also manifest in the will to believe. See Will, Conation. Opposed to Rationalism, Materialism, Intellectualism. -- J.K.F.

Watson, John Broadus: (1878-1958) American psychologist and leading exponent of Behaviorism (see Behaviorism), studied and served as Instructor at the University of Chicago, and was appointed Professor of Experimental Psychology at Johns Hopkins University 1908 where he served until 1920. Since then he engaged in the advertising business in New York City. The program for a behavioristic psychology employed the objective methods of the biological sciences and excluded the introspective method of earlier psychology; it is formulated by Watson in "Psychology as the Behaviorist Views It," Psychological Review XX (1913), and Behavior: An Introduction to Comparative Psychology, 1914. -- L.W.

Wertheimer, Max: (1880) One of the originators -- along with Koffka and Köhler -- of Gestalt psychology. The three began their association at Frankfort about 1912 and later Wertheimer and Köhler worked together at the University of Berlin. Wertheimer was led to the basic conception of Gestalt in the course of his investigations of apparent movement which seemed to indicate that the perception of movement is an integral experience and not the interpretative combination of static sensations. "Experimental studien über das Sehen von Bewegungen, Zeitschrift für Psychologie, 1912, Vol. 61, pp. 161-265. -- L.W.

While not abandoning its interest in beauty, artistic value, and other normative concepts, recent aesthetics has tended to lay increasing emphasis on a descriptive, factual approach to the phenomena of art and aesthetic experience. It differs from art history, archeology, and cultural history in stressing a theoretical organization of materials in terms of recurrent types and tendencies, rather than a chronological or genetic one. It differs from general psychology in focusing upon certain selected phases in psycho-physical activity, and on their application to certain types of objects and situations, especially those of art. It investigates the forms and characteristics of art, which psychology does not do. It differs from art criticism in seeking a more general, theoretical understanding of the arts than is usual in that subject, and in attempting a more consistently objective, impersonal attitude. It maintains a philosophic breadth, in comparing examples of all the arts, and in assembling data and hypotheses from many sources, including philosophy, psychology, cultural history, and the social sciences. But it is departing from traditional conceptions of philosophy in that writing labelled "aesthetics" now often includes much detailed, empirical study of particular phenomena, instead of restricting itself as formerly to abstract discussion of the meaning of beauty, the sublime, and other categories, their objective or subjective nature, their relation to pleasure and moral goodness, the purpose of art, the nature of aesthetic value, etc. There has been controversy over whether such empirical studies deserve to be called "aesthetics", or whether that name should be reserved for the traditional, dialectic or speculative approach; but usage favors the extension in cases where the inquiry aims at fairly broad generalizations.

Within the context of these views there is evidently allowance for divergent doctrines, but certain general tendencies can be noticed. The metaphysics of naturalism is always monistic and if any teleological element is introduced it is emergent. Man is viewed as coordinate with other parts of nature, and naturalistic psychology emphasizes the physical basis of human behavior; ideas and ideals are largely treated as artifacts, though there is disagreement as to the validity to be assigned them. The axiology of naturalism can seek its values only within the context of human character and experience, and must ground these values on individual self-realization or social utility; though again there is disagreement as to both the content and the final validity of the values there discovered. Naturalistic epistemologies have varied between the extremes of rationalism and positivism, but they consistently limit knowledge to natural events and the relationships holding between them, and so direct inquiry to a description and systematization of what happens in nature. The beneficent task that naturalism recurrently performs is that of recalling attention from a blind absorption in theory to a fresh consideration of the facts and values exhibited in nature and life.

W. McDougall, Intro. to Social Psychology;

Wm. James, Principles of Psychology, 1890;

W. T. Parry, Modalities in the Survey system of strict implication, The Journal of Symbolic Logic, vol. 4 (1939). pp 137-154. Structuralism: (Lat. structura, a building) The conception of mind in terms of its structure whether this structure be interpreted (a) atomistically. See Psychological Atomism, Structural Psychology); or (b) configurationally. (Gestalt Psychology). -- L.W.

Wundt, Wilhelm Max: (1832-1920) German physiologist, psychologist and philosopher, who after studying medicine at Heidelberg and Berlin and lecturing at Heidelberg, became Professor of Philosophy at Leipzig in 1875 where he founded the first psychological laboratory in 1879. Wundt's psychological method, as exemplified in his Principles of Physiological Psychology, 1873-4, combines exact physical and philological measurement of stimulus and response along with an introspective analysis of the "internal experience" which supervenes between stimulus and response; he affirmed an exact parallelism or one-to-one correspondence between the physiological and the psychological series. Wundt's psychology on its introspective side, classified sensations with respect to modality, intensity, duration, extension, etc.; and feelings as: (a) pleasant or unpleisant, (b) tense or relaxed, (c) excited or depressed. He advanced but later abandoned on introspective grounds the feeling of innervation (discharge of nervous energy in initiating muscular movement). Among psychologists influenced by Wundt are Cattell, Stanley Hall and Titchener. -- L.W.

W. V. Quine, Mathematical Logic, New York, 1940. In psychology: the mental operation by which we proceed from individuals to concepts of classes, from individual dogs to the notion of "the dog." We abstract features common to several individuals, grouping them thus together under one name.

W. Wundt, Principles of Physiological Psychology, 1873-4.

Yoga is nothing but practical psychology.
   Ref: CWSA Vol. 23-24, Page: 44


zenercards ::: Zener Cards These consisted of five designs (now generally described as ESP symbols) being a plus sign, a square, a circle, a set of three wavy lines and a five-pointed star. The symbols were printed in black ink, on cards similar in size to, and resembling, playing cards. Joseph Banks Rhine (1895-1980), Professor of Psychology at Duke University in the USA, used Zener cards (designed in the early 1930s by a colleague, perceptual psychologist Karl Zener) when conducting his experiments.

Ziehen, Theodor: (b. 1862) A German thinker whose main interest lay in the field of physiological psychology. -- R.B.W.

zoopsychology ::: n. --> Animal psychology.



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   10 Sri Aurobindo
   8 Ken Wilber
   5 Carl Jung
   3 William James
   3 Jordan Peterson
   1 Tom Butler-Bowdon
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   1 Richard P Feynman
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   1 Peter J Carroll
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   1 Bertrand Russell

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   42 Carl Jung
   30 Anonymous
   28 Jonathan Haidt
   22 Tom Butler Bowdon
   21 William James
   17 Daniel Kahneman
   14 Wilhelm Wundt
   14 James Hillman
   13 Jean Piaget
   8 Steven Pinker
   8 Sigmund Freud
   8 James Hollis
   8 Friedrich Nietzsche
   8 Cal Newport
   8 Bertrand Russell
   7 David Tacey
   6 Rajneesh
   6 Martin Seligman
   6 Ken Wilber
   6 Donald A Norman

1:Prakriti has to reveal itself as shakti of the Purusha. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
2:Yoga is the unravelling of the knot of Life's difficulty. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
3:The psychotic drowns in the same waters in which the mystic swims with delight. ~ Stanislav Grof, Psychology of the Future: Lessons from Modern Consciousness Research,
4:Gnosis is the characteristic, illumined, significant action of spirit in its own native reality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
5:The Alphabet of Physics no less than of Metaphysics, of Physiology no less than of Psychology is an Alphabet of Relations, in which N is N only because M is M and 0, 0. ~ Samuel Taylor Coleridge, Collected Letters 688,
6:As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being." ~ Carl Jung, (1875 - 1961) Swiss psychiatrist and psychoanalyst who founded analytical psychology, Wikipedia,
7:As soon as one's purpose is the attainment of the maximum of possible insight into the world as a whole, the metaphysical puzzles become the most urgent ones of all. ~ William James, 'Epilogue' to Psychology: The Briefer Course,
8:Your vision will become clear only when you look into your heart…. Who looks outside, dreams. Who looks inside awakens." ~ Carl Jung, (1875-1961), a Swiss psychiatrist and psychoanalyst who founded analytical psychology, Wikipedia.,
9:Perspectival-reason, being highly reflexive, also allows sustained introspection. And it is the first structure that can imagine 'as if' and 'what if' worlds: it becomes a true dreamer and visionary.
   ~ Ken Wilber, Integral Psychology, 26,
10:Matter is a formation of life that has no real existence apart from the informing universal spirit which gives it its energy and substance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
11:Where love rules, there is no will to power; and where power predominates, there love is lacking. The one is the shadow of the other." ~ Carl Jung, (1875 - 1961) Swiss psychiatrist and psychoanalyst who founded analytical psychology, Wikipedia.,
12:There is only one thing a philosopher can be relied upon to do… contradict other philosophers." ~ William James, (1842 1910), an American philosopher and psychologist, and the first educator to offer a psychology course in the United States, Wikipedia.,
13:Show me a sane man and I will cure him for you." ~ Carl Jung, (1875 - 1961) Swiss psychiatrist and psychoanalyst who founded analytical psychology, influential in the fields of psychiatry, anthropology, archaeology, literature, philosophy, and religious studies,
14:A great many people think they are thinking when they are merely rearranging their prejudices." ~ William James, (1842 - 1910) American philosopher and psychologist, first to offer a psychology course in the U.S., labeled the "Father of American psychology," Wikipedia.,
15:The essence of my work is; God, or the absolute Spirit, exists-and can be proven-and there is a ladder that reaches to that summit, a ladder that you can be shown how to climb, a ladder that leads from time to eternity, and from death to immortality. And all philosophy and psychology swings into a remarkable synthesis around that ladder. ~ Ken Wilber, The Great Chain of Being, 1987 (unpublished manuscript),
16:In researching this problem, I did an extensive data search of several hundred hierarchies, taken from systems theory, ecological science, Kabalah, developmental psychology, Yo-gachara Buddhism, moral development, biological evolution, Vedanta Hinduism, Neo-Confucianism, cosmic and stellar evolution, Hwa Yen, the Neoplatonic corpus-an entire spectrum of premodern, modern, and postmodern nests.
   ~ Ken Wilber, Marriage of Sense and Soul, 1998,
17:The primordial image, or archetype, is a figure--be it a daemon, a human being, or a process--that constantly recurs in the course of history and appears wherever creative fantasy is freely expressed. Essentially, therefore, it is a mythological figure. In each of these images there is a little piece of human psychology and human fate, a remnant of the joys and sorrows that have been repeated countless times in our ancestral history. ~ Carl Jung,
18:Further Reading:
Nightside of Eden - Kenneth Grant
Shamanic Voices - Joan Halifax
The Great Mother - Neumann
Fear & Loathing in Las Vegas - Hunter S. Thompson
Cities of the Red Night - William S. Burroughs
The Book of Pleasure - Austin Osman Spare
Thundersqueak - Angerford & Lea
The Masks of God - Joseph Campbell
An Introduction to Psychology - Hilgard, Atkinson & Atkinson
Liber Null - Pete Carroll ~ Phil Hine, Aspects of Evocation,
19:The modern techniques of brainwashing and menticide—those perversions of psychology—can bring almost any man into submission and surrender. Many of the victims of thought control, brainwashing, and menticide that we have talked about were strong men whose minds and wills were broken and degraded. But although the totalitarians use their knowledge of the mind for vicious and unscrupulous purposes, our democratic society can and must use its knowledge to help man to grow, to guard his freedom, and to understand himself. ~ Joost Meerloo, The Rape of the Mind,
20:The aim of a complete course of development is to divest the basic structures of any sense of exclusive self, and thus free the basic needs from their contamination by the needs of the separate self sense. When the basic structures are freed from the immortality projects of the separate self, they are free to return to their natural functional relationships .... when hungry, we eat; when tired, we sleep. The self has been returned to the Self, all self-needs have been met and discarded; and the basic needs alone remain. ~ Ken Wilber, Integral Psychology, p. 253,
21:When you only have sensations, perceptions, and impulses, the world is archaic. When you add the capacity for images and symbols, the world appears magical. When you add concepts, rules, and roles, the world becomes mythic. When formal-reflexive capacities emergy, the rational world comes into view. With vision-logic, the existential world stands forth. When the subtle emerges, the world becomes divine. When the causal emerges, the self becomes divine. When the nondual emerges, world and self are realized to be one Spirit.
   ~ Ken Wilber, Integral Psychology, 119,
22:Whenever we moderns pause for a moment, and enter the silence, and listen very carefully, the glimmer of our deepest nature begins to shine forth, and we are introduced to the mysteries of the deep, the call of the within, the infinite radiance of a splendor that time and space forgot - we are introduced to the all-pervading Spiritual domain that the growing tip of our honored ancestors were the first to discover. And they were good enough to leave us a general map to that infinite domain, a map called the Great Nest of Being, a map of our own interiors, an archeology of our own Spirit. ~ Ken Wilber, Integral Psychology, p. 190,
23:The universities better becareful, cause they are dumping their content online as fast as they can. They are going to make themselves completely superfluous. And some smart person, Ive been thinking about this for 20 years, is going to take over accreditation end. Cause you know, all you would have to do, is set up a series of well designed examinations online. And only let a minority of people pass, you have instant accreditation credibility. Heres an entire 3 years of Psychology courses, heres the exams, you take them, only 15% of the people pass. ... It makes the accreditation valuable. ~ Jordan Peterson, Joe Rogan Experience 877 - Jordan Peterson, 1:40:00,
24:But his most important capacity is that of developing the powers of the higher principles in himself, a greater power of life, a purer light of mind, the illumination of supermind, the infinite being, consciousness and delight of spirit. By an ascending movement he can develop his human imperfection towards that greater perfection. But whatever his aim, however exalted his aspiration, he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection. This present law of his being starts from the inconscience of the material universe, an involution of the soul in form and subjection to material nature; and
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology Of Perfection,
25:An integral approach is based on one basic idea: no human mind can be 100% wrong. Or, we might say, nobody is smart enough to be wrong all the time. And that means, when it comes to deciding which approaches, methodologies, epistemologies, or ways or knowing are "correct" the answer can only be, "All of them." That is, all of the numerous practices or paradigms of human inquiry - including physics, chemistry, hermeneutics, collaborative inquiry, meditation, neuroscience, vision quest, phenomenology, structuralism, subtle energy research, systems theory, shamanic voyaging, chaos theory, developmental psychology-all of those modes of inquiry have an important piece of the overall puzzle of a total existence that includes, among other many things, health and illness, doctors and patients, sickness and healing. ~ Ken Wilber,
26:Likewise, looking deep within the mind, in the very most interior part of the self, when the mind becomes very, very quiet, and one listens very carefully, in that infinite silence, the soul begins to whisper, and its feather-soft voice takes one far beyond what the mind could ever imagine, beyond anything rationality could possibly tolerate, beyond anything logic can endure. In its gentle whisperings, there are the faintest hints of infinite love, glimmers of a life that time forgot, flashes of a bliss that must not be mentioned, an infinite intersection where the mysteries of eternity breathe life into mortal time, where suffering and pain have forgotten how to pronounce their own names, this secret quiet intersection of time and the very timeless, an intersection called the soul. ~ Ken Wilber, Integral Psychology, p. 106.,
27:This now leads us to elucidate more precisely the error of the idea that the majority should make the law, because, even though this idea must remain theoretical - since it does not correspond to an effective reality - it is necessary to explain how it has taken root in the modern outlook, to which of its tendencies it corresponds, and which of them - at least in appearance - it satisfies. Its most obvious flaw is the one we have just mentioned: the opinion of the majority cannot be anything but an expression of incompetence, whether this be due to lack of intelligence or to ignorance pure and simple; certain observations of 'mass psychology' might be quoted here, in particular the widely known fact that the aggregate of mental reactions aroused among the component individuals of a crowd crystallizes into a sort of general psychosis whose level is not merely not that of the average, but actually that of the lowest elements present. ~ Rene Guenon, The Crisis of the Modern World,
28:Supermind is the dynamic form of satcitananda (being-consciousness-bliss), and the necessary conduit, mediator or linkage between satcitananda and the manifest creation. (Life Divine Book I, ch.14-16) ... Supermind is spiritual consciousness acting as a self-luminous knowledge, will, sense, aesthesis, energy, self-creative and unveiling power of its own delight and being. Mind is the action of the same powers, but limited and only very indirectly and partially illumined. Supermind lives in unity though it plays with diversity; mind lives in a separative action of diversity, though it may open to unity. Mind is not only capable of ignorance, but, because it acts always partially and by limitation, it works characteristically as a power of ignorance : it may even and it does forget itself in a complete inconscience, or nescience, awaken from it to the ignorance of a partial knowledge and move from the ignorance towards a complete knowledge, -- that is its natural action in the human being, -- but it can never have by itself a complete knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection, 625,
29:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all these aspects is then the object of Yogic knowledge. Ordinary objects, the external appearances of life and matter, the psychology of out thoughts and actions, the perception of the forces of the apparent world can be part of this knowledge, but only in so far as it is part of the manifestation of the One. It becomes at once evident that the knowledge for which Yoga strives must be different from what men ordinarily understand by the word. For we mean ordinarily by knowledge an intellectual appreciation of the facts of life, mind and matter and the laws that govern them. This is a knowledge founded upon our sense-perception and upon reasoning from our sense-perceptions and it is undertaken partly for the pure satisfaction of the intellect, partly for practical efficiency and the added power which knowledge gives in managing our lives and the lives of others, in utilising for human ends the overt or secret forces of Nature and in helping or hurting, in saving and ennobling or in oppressing and destroying our fellow-men. Yoga, indeed, is commensurate with all life and can include these subjects and objects.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
30:A poet once said, 'The whole universe is in a glass of wine.' We will probably never know in what sense he meant it, for poets do not write to be understood. But it is true that if we look at a glass of wine closely enough we see the entire universe. There are the things of physics: the twisting liquid which evaporates depending on the wind and weather, the reflection in the glass; and our imagination adds atoms. The glass is a distillation of the earth's rocks, and in its composition we see the secrets of the universe's age, and the evolution of stars. What strange array of chemicals are in the wine? How did they come to be? There are the ferments, the enzymes, the substrates, and the products. There in wine is found the great generalization; all life is fermentation. Nobody can discover the chemistry of wine without discovering, as did Louis Pasteur, the cause of much disease. How vivid is the claret, pressing its existence into the consciousness that watches it! If our small minds, for some convenience, divide this glass of wine, this universe, into parts -- physics, biology, geology, astronomy, psychology, and so on -- remember that nature does not know it! So let us put it all back together, not forgetting ultimately what it is for. Let it give us one more final pleasure; drink it and forget it all! ~ Richard P Feynman,
31:Integral Psychology presents a very complex picture of the individual. As he did previously in The Atman Project, at the back of the book Wilber has included numerous charts showing how his model relates to the work of a hundred or so different authors from East and West.57

57. Wilber compares the models of Huston Smith, Plotinus, Buddhism, Stan Grof, John Battista, kundalini yoga, the Great Chain of Being, James Mark Baldwin, Aurobindo, the Kabbalah, Vedanta, William Tiller, Leadbeater, Adi Da, Piaget, Commons and Richards, Kurt Fisher, Alexander, Pascual-Leone, Herb Koplowitz, Patricia Arlin, Gisela Labouvie-Vief, Jan Sinnot, Michael Basseches, Jane Loevinger, John Broughton, Sullivan, Grant and Grant, Jenny Wade, Michael Washburn, Erik Erikson, Neumann, Scheler, Karl Jaspers, Rudolf Steiner, Don Beck, Suzanne Cook-Greuter, Clare Graves, Robert Kegan, Kohlberg, Torbert, Blanchard-Fields, Kitchener and King, Deirdre Kramer, William Perry, Turner and Powell, Cheryl Armon, Peck, Howe, Rawls, Piaget, Selman, Gilligan, Hazrat Inayat Khan, mahamudra meditation, Fowler, Underhill, Helminiak, Funk, Daniel Brown, Muhyddin Ibn 'Arabi, St. Palamas, classical yoga, highest tantra yoga, St Teresa, Chirban, St Dionysius, Patanjali, St Gregory of Nyssa, transcendental meditation, Fortune, Maslow, Chinen, Benack, Gardner, Melvin Miller, Habermas, Jean Houston, G. Heard, Lenski, Jean Gebser, A. Taylor, Jay Early, Robert Bellah, and Duane Elgin. ~ Frank Visser, Ken Wilber Thought as Passion,
32:A creative illness succeeds a period of intense preoccupation with an idea and search for a certain truth. It is a polymorphous condition that can take the shape of depression, neurosis, psychosomatic ailments, or even psychosis. Whatever the symptoms, they are felt as painful, if not agonizing, by the subject, with alternating periods of alleviation and worsening. Throughout the illness the subject never loses the thread of his dominating preoccupation. It is often compatible with normal, professional activity and family life. But even if he keeps to his social activities, he is almost entirely absorbed with himself. He suffers from feelings of utter isolation, even when he has a mentor who guides him through the ordeal (like the shaman apprentice with his master). The termination is often rapid and marked by a phase of exhilaration. The subject emerges from his ordeal with a permanent transformation in his personality and the conviction that he has discovered a great truth or a new spiritual world.
Many of the nineteenth and twentieth century figures recognized unquestionably as "great" - Nietzsche, Darwin, Dostoevsky, Tolstoy, Freud, Jung, Piaget - were all additionally characterized by lengthy periods of profound psychological unrest and uncertainty. Their "psychopathology" - a term ridiculous in this context - was generated as a consequence of the revolutionary nature of their personal experience (their action, fantasy and thought). It is no great leap of comparative psychology to see their role in our society as analogous to that of the archaic religious leader and healer. ~ Henri Ellenberger,
33:Philosophy, like all other studies, aims primarily at knowledge. The knowledge it aims at is the kind of knowledge which gives unity and system to the body of the sciences, and the kind which results from a critical examination of the grounds of our convictions, prejudices, and beliefs. But it cannot be maintained that philosophy has had any very great measure of success in its attempts to provide definite answers to its questions. If you ask a mathematician, a mineralogist, a historian, or any other man of learning, what definite body of truths has been ascertained by his science, his answer will last as long as you are willing to listen. But if you put the same question to a philosopher, he will, if he is candid, have to confess that his study has not achieved positive results such as have been achieved by other sciences. It is true that this is partly accounted for by the fact that, as soon as definite knowledge concerning any subject becomes possible, this subject ceases to be called philosophy, and becomes a separate science. The whole study of the heavens, which now belongs to astronomy, was once included in philosophy; Newton's great work was called 'the mathematical principles of natural philosophy'. Similarly, the study of the human mind, which was a part of philosophy, has now been separated from philosophy and has become the science of psychology. Thus, to a great extent, the uncertainty of philosophy is more apparent than real: those questions which are already capable of definite answers are placed in the sciences, while those only to which, at present, no definite answer can be given, remain to form the residue which is called philosophy.
   ~ Bertrand Russell,
34:science of consciousness, the soul and objective matter :::
   When the ancient thinkers of India set themselves to study the soul of man in themselves and others, they, unlike any other nation or school of early thought, proceeded at once to a process which resembles exactly enough the process adopted by modern science in its study of physical phenomena. For their object was to study, arrange and utilise the forms, forces and working movements of consciousness, just as the modern physical Sciences study, arrange and utilize the forms, forces and working movements of objective Matter. The material with which they had to deal was more subtle, flexible and versatile than the most impalpable forces of which the physical Sciences have become aware; its motions were more elusive, its processes harder to fix; but once grasped and ascertained, the movements of consciousness were found by Vedic psychologists to be in their process and activity as regular, manageable and utilisable as the movements of physical forces. The powers of the soul can be as perfectly handled and as safely, methodically and puissantly directed to practical life-purposes of joy, power and light as the modern power of electricity can be used for human comfort, industrial and locomotive power and physical illumination; but the results to which they give room and effect are more wonderful and momentous than the results of motorpower and electric luminosity. For there is no difference of essential law in the physical and the psychical, but only a difference and undoubtedly a great difference of energy, instrumentation and exact process. ~ Sri Aurobindo, Essays Divine And Human, Towards a True Scientific Psychology, 106,
35:Here lies the whole importance of the part of the Yoga of Knowledge which we are now considering, the knowledges of those essential principles of Being, those essential modes of self-existence on which the absolute Divine has based its self-manifestation. If the truth of our being is an infinite unity in which alone there is perfect wideness, light, knowledge, power, bliss, and if all our subjection to darkness, ignorance, weakness, sorrow, limitation comes of our viewing existence as a clash of infinitely multiple separate existences, then obviously it is the most practical and concrete and utilitarian as well as the most lofty and philosophical wisdom to find a means by which we can get away from the error and learn to live in the truth. So also, if that One is in its nature a freedom from bondage to this play of qualities which constitute our psychology and if from subjection to that play are born the struggle and discord in which we live, floundering eternally between the two poles of good and evil, virtue and sin, satisfaction and failure, joy and grief, pleasure and pain, then to get beyond the qualities and take our foundation in the settled peace of that which is always beyond them is the only practical wisdom. If attachment to mutable personality is the cause of our self-ignorance, of our discord and quarrel with ourself and with life and with others, and if there is an impersonal One in which no such discord and ignorance and vain and noisy effort exist because it is in eternal identity and harmony with itself, then to arrive in our souls at that impersonality and untroubled oneness of being is the one line and object of human effort to which our reason can consent to give the name of practicality.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
36:THE PSYCHOLOGY OF YOGA
Initial Definitions and Descriptions
Yoga has four powers and objects, purity, liberty, beatitude and perfection. Whosoever has consummated these four mightinesses in the being of the transcendental, universal, lilamaya and individual God is the complete and absolute Yogin.
All manifestations of God are manifestations of the absolute Parabrahman.
The Absolute Parabrahman is unknowable to us, not because It is the nothingness of all that we are, for rather whatever we are in truth or in seeming is nothing but Parabrahman, but because It is pre-existent & supra-existent to even the highest & purest methods and the most potent & illimitable instruments of which soul in the body is capable.
In Parabrahman knowledge ceases to be knowledge and becomes an inexpressible identity. Become Parabrahman, if thou wilt and if That will suffer thee, but strive not to know It; for thou shalt not succeed with these instruments and in this body.
In reality thou art Parabrahman already and ever wast and ever will be. To become Parabrahman in any other sense, thou must depart utterly out of world manifestation and out even of world transcendence.
Why shouldst thou hunger after departure from manifestation as if the world were an evil? Has not That manifested itself in thee & in the world and art thou wiser & purer & better than the Absolute, O mind-deceived soul in the mortal? When That withdraws thee, then thy going hence is inevitable; until Its force is laid on thee, thy going is impossible, cry thy mind never so fiercely & wailingly for departure. Therefore neither desire nor shun the world, but seek the bliss & purity & freedom & greatness of God in whatsoever state or experience or environment.
~ Sri Aurobindo, Essays Divine And Human,
37:reading :::
   Self-Help Reading List:
   James Allen As a Man Thinketh (1904)
   Marcus Aurelius Meditations (2nd Century)
   The Bhagavad-Gita
   The Bible
   Robert Bly Iron John (1990)
   Boethius The Consolation of Philosophy (6thC)
   Alain de Botton How Proust Can Change Your Life (1997)
   William Bridges Transitions: Making Sense of Life's Changes (1980)
   David Brooks The Road to Character (2015)
   Brené Brown Daring Greatly (2012)
   David D Burns The New Mood Therapy (1980)
   Joseph Campbell (with Bill Moyers) The Power of Myth (1988)
   Richard Carlson Don't Sweat The Small Stuff (1997)
   Dale Carnegie How to Win Friends and Influence People (1936)
   Deepak Chopra The Seven Spiritual Laws of Success (1994)
   Clayton Christensen How Will You Measure Your Life? (2012)
   Paulo Coelho The Alchemist (1988)
   Stephen Covey The 7 Habits of Highly Effective People (1989)
   Mihaly Cziksentmihalyi Flow: The Psychology of Optimal Experience (1991)
   The Dalai Lama & Howard Cutler The Art of Happiness (1999)
   The Dhammapada (Buddha's teachings)
   Charles Duhigg The Power of Habit (2011)
   Wayne Dyer Real Magic (1992)
   Ralph Waldo Emerson Self-Reliance (1841)
   Clarissa Pinkola Estes Women Who Run With The Wolves (1996)
   Viktor Frankl Man's Search For Meaning (1959)
   Benjamin Franklin Autobiography (1790)
   Shakti Gawain Creative Visualization (1982)
   Daniel Goleman Emotional Intelligence (1995)
   John Gray Men Are From Mars, Women Are From Venus (1992)
   Louise Hay You Can Heal Your Life (1984)
   James Hillman The Soul's Code: In Search of Character and Calling (1996)
   Susan Jeffers Feel The Fear And Do It Anyway (1987)
   Richard Koch The 80/20 Principle (1998)
   Marie Kondo The Life-Changing Magic of Tidying Up (2014)
   Ellen Langer Mindfulness: Choice and Control in Everyday Life (1989)
   Lao-Tzu Tao-te Ching (The Way of Power)
   Maxwell Maltz Psycho-Cybernetics (1960)
   Abraham Maslow Motivation and Personality (1954)
   Thomas Moore Care of the Soul (1992)
   Joseph Murphy The Power of Your Subconscious Mind (1963)
   Norman Vincent Peale The Power of Positive Thinking (1952)
   M Scott Peck The Road Less Traveled (1990)
   Anthony Robbins Awaken The Giant Within (1991)
   Florence Scovell-Shinn The Game of Life and How To Play It (1923)
   Martin Seligman Learned Optimism (1991)
   Samuel Smiles Self-Help (1859)
   Pierre Teilhard de Chardin The Phenomenon of Man (1955)
   Henry David Thoreau Walden (1854)
   Marianne Williamson A Return To Love (1993)
   ~ Tom Butler-Bowdon, 50 Self-Help,
38:INVOCATION
   The ultimate invocation, that of Kia, cannot be performed. The paradox is that as Kia has no dualized qualities, there are no attributes by which to invoke it. To give it one quality is merely to deny it another. As an observant dualistic being once said:
   I am that I am not.
   Nevertheless, the magician may need to make some rearrangements or additions to what he is. Metamorphosis may be pursued by seeking that which one is not, and transcending both in mutual annihilation. Alternatively, the process of invocation may be seen as adding to the magician's psyche any elements which are missing. It is true that the mind must be finally surrendered as one enters fully into Chaos, but a complete and balanced psychocosm is more easily surrendered.
   The magical process of shuffling beliefs and desires attendant upon the process of invocation also demonstrates that one's dominant obsessions or personality are quite arbitrary, and hence more easily banished.
   There are many maps of the mind (psychocosms), most of which are inconsistent, contradictory, and based on highly fanciful theories. Many use the symbology of god forms, for all mythology embodies a psychology. A complete mythic pantheon resumes all of man's mental characteristics. Magicians will often use a pagan pantheon of gods as the basis for invoking some particular insight or ability, as these myths provide the most explicit and developed formulation of the particular idea's extant. However it is possible to use almost anything from the archetypes of the collective unconscious to the elemental qualities of alchemy.
   If the magician taps a deep enough level of power, these forms may manifest with sufficient force to convince the mind of the objective existence of the god. Yet the aim of invocation is temporary possession by the god, communication from the god, and manifestation of the god's magical powers, rather than the formation of religious cults.
   The actual method of invocation may be described as a total immersion in the qualities pertaining to the desired form. One invokes in every conceivable way. The magician first programs himself into identity with the god by arranging all his experiences to coincide with its nature. In the most elaborate form of ritual he may surround himself with the sounds, smells, colors, instruments, memories, numbers, symbols, music, and poetry suggestive of the god or quality. Secondly he unites his life force to the god image with which he has united his mind. This is accomplished with techniques from the gnosis. Figure 5 shows some examples of maps of the mind. Following are some suggestions for practical ritual invocation.
   ~ Peter J Carroll, Liber Null,
39:reading :::
   50 Psychology Classics: List of Books Covered:
   Alfred Adler - Understanding Human Nature (1927)
   Gordon Allport - The Nature of Prejudice (1954)
   Albert Bandura - Self-Efficacy: The Exercise of Control (1997)
   Gavin Becker - The Gift of Fear (1997)
   Eric Berne - Games People Play (1964)
   Isabel Briggs Myers - Gifts Differing: Understanding Personality Type (1980)
   Louann Brizendine - The Female Brain (2006)
   David D Burns - Feeling Good: The New Mood Therapy (1980)
   Susan Cain - Quiet: The Power of Introverts in a World That Can't Stop Talking (2012)
   Robert Cialdini - Influence: The Psychology of Persuasion (1984)
   Mihaly Csikszentmihalyi - Creativity (1997)
   Carol Dweck - Mindset: The New Psychology of Success (2006)
   Albert Ellis & Robert Harper - (1961) A Guide To Rational Living(1961)
   Milton Erickson - My Voice Will Go With You (1982) by Sidney Rosen
   Eric Erikson - Young Man Luther (1958)
   Hans Eysenck - Dimensions of Personality (1947)
   Viktor Frankl - The Will to Meaning (1969)
   Anna Freud - The Ego and the Mechanisms of Defense (1936)
   Sigmund Freud - The Interpretation of Dreams (1901)
   Howard Gardner - Frames of Mind: The Theory of Multiple Intelligences (1983)
   Daniel Gilbert - Stumbling on Happiness (2006)
   Malcolm Gladwell - Blink: The Power of Thinking Without Thinking (2005)
   Daniel Goleman - Emotional Intelligence at Work (1998)
   John M Gottman - The Seven Principles For Making Marriage Work (1999)
   Temple Grandin - The Autistic Brain: Helping Different Kinds of Minds Succeed (2013)
   Harry Harlow - The Nature of Love (1958)
   Thomas A Harris - I'm OK - You're OK (1967)
   Eric Hoffer - The True Believer: Thoughts on the Nature of Mass Movements (1951)
   Karen Horney - Our Inner Conflicts (1945)
   William James - Principles of Psychology (1890)
   Carl Jung - The Archetypes and the Collective Unconscious (1953)
   Daniel Kahneman - Thinking, Fast and Slow (2011)
   Alfred Kinsey - Sexual Behavior in the Human Female (1953)
   RD Laing - The Divided Self (1959)
   Abraham Maslow - The Farther Reaches of Human Nature (1970)
   Stanley Milgram - Obedience To Authority (1974)
   Walter Mischel - The Marshmallow Test (2014)
   Leonard Mlodinow - Subliminal: How Your Unconscious Mind Rules Your Behavior (2012)
   IP Pavlov - Conditioned Reflexes (1927)
   Fritz Perls - Gestalt Therapy: Excitement and Growth in the Human Personality (1951)
   Jean Piaget - The Language and Thought of the Child (1966)
   Steven Pinker - The Blank Slate: The Modern Denial of Human Nature (2002)
   VS Ramachandran - Phantoms in the Brain (1998)
   Carl Rogers - On Becoming a Person (1961)
   Oliver Sacks - The Man Who Mistook His Wife for a Hat (1970)
   Barry Schwartz - The Paradox of Choice: Why More is Less (2004)
   Martin Seligman - Authentic Happiness (2002)
   BF Skinner - Beyond Freedom & Dignity (1953)
   Douglas Stone, Bruce Patton & Sheila Heen - Difficult Conversations (2000)
   William Styron - Darkness Visible (1990)
   ~ Tom Butler-Bowdon, 50 Psychology Classics,
40:PRATYAHARA

PRATYAHARA is the first process in the mental part of our task. The previous practices, Asana, Pranayama, Yama, and Niyama, are all acts of the body, while mantra is connected with speech: Pratyahara is purely mental.

   And what is Pratyahara? This word is used by different authors in different senses. The same word is employed to designate both the practice and the result. It means for our present purpose a process rather strategical than practical; it is introspection, a sort of general examination of the contents of the mind which we wish to control: Asana having been mastered, all immediate exciting causes have been removed, and we are free to think what we are thinking about.

   A very similar experience to that of Asana is in store for us. At first we shall very likely flatter ourselves that our minds are pretty calm; this is a defect of observation. Just as the European standing for the first time on the edge of the desert will see nothing there, while his Arab can tell him the family history of each of the fifty persons in view, because he has learnt how to look, so with practice the thoughts will become more numerous and more insistent.

   As soon as the body was accurately observed it was found to be terribly restless and painful; now that we observe the mind it is seen to be more restless and painful still. (See diagram opposite.)

   A similar curve might be plotted for the real and apparent painfulness of Asana. Conscious of this fact, we begin to try to control it: "Not quite so many thoughts, please!" "Don't think quite so fast, please!" "No more of that kind of thought, please!" It is only then that we discover that what we thought was a school of playful porpoises is really the convolutions of the sea-serpent. The attempt to repress has the effect of exciting.

   When the unsuspecting pupil first approaches his holy but wily Guru, and demands magical powers, that Wise One replies that he will confer them, points out with much caution and secrecy some particular spot on the pupil's body which has never previously attracted his attention, and says: "In order to obtain this magical power which you seek, all that is necessary is to wash seven times in the Ganges during seven days, being particularly careful to avoid thinking of that one spot." Of course the unhappy youth spends a disgusted week in thinking of little else.

   It is positively amazing with what persistence a thought, even a whole train of thoughts, returns again and again to the charge. It becomes a positive nightmare. It is intensely annoying, too, to find that one does not become conscious that one has got on to the forbidden subject until one has gone right through with it. However, one continues day after day investigating thoughts and trying to check them; and sooner or later one proceeds to the next stage, Dharana, the attempt to restrain the mind to a single object.

   Before we go on to this, however, we must consider what is meant by success in Pratyahara. This is a very extensive subject, and different authors take widely divergent views. One writer means an analysis so acute that every thought is resolved into a number of elements (see "The Psychology of Hashish," Section V, in Equinox II).

   Others take the view that success in the practice is something like the experience which Sir Humphrey Davy had as a result of taking nitrous oxide, in which he exclaimed: "The universe is composed exclusively of ideas."

   Others say that it gives Hamlet's feeling: "There's nothing good or bad but thinking makes it so," interpreted as literally as was done by Mrs. Eddy.

   However, the main point is to acquire some sort of inhibitory power over the thoughts. Fortunately there is an unfailing method of acquiring this power. It is given in Liber III. If Sections 1 and 2 are practised (if necessary with the assistance of another person to aid your vigilance) you will soon be able to master the final section. ~ Aleister Crowley, Liber ABA,

*** WISDOM TROVE ***

1:In the algebra of psychology, X stands for a woman's heart. ~ ambrose-bierce, @wisdomtrove
2:The sexual life of adult women is a "dark continent" for psychology. ~ sigmund-freud, @wisdomtrove
3:Anatomy presupposes a corpse; psychology presupposes a world of corpses. ~ d-h-lawrence, @wisdomtrove
4:The psychopathology of the masses is rooted in the psychology of the individual. ~ carl-jung, @wisdomtrove
5:I only read biographies, metaphysics and psychology. I can dream up my own fiction. ~ mae-west, @wisdomtrove
6:Psychology of Motivation. Book by Denis Waitley, www.huffingtonpost.com. May 1993. ~ denis-waitley, @wisdomtrove
7:Psychology lures even most serious people into romancing, and quite unconsciously. ~ fyodor-dostoevsky, @wisdomtrove
8:Recognizing the structure of your psychology doesn't mean that you can easily rebuild it. ~ dean-koontz, @wisdomtrove
9:Psychology should be just as concerned with building strength as with repairing damage ~ martin-seligman, @wisdomtrove
10:In the last analysis the entire field of psychology may reduce to biological electrochemistry. ~ sigmund-freud, @wisdomtrove
11:We do not escape into philosophy, psychology, and art&
12:If you cut a thing up, of course it will smell. Hence, nothing raises such an infernal stink at last, as human psychology. ~ d-h-lawrence, @wisdomtrove
13:The strength of women comes from the fact that psychology cannot explain us. Men can be analysed, women ... merely adored. ~ oscar-wilde, @wisdomtrove
14:As Michael (Chekhov)'s pupil, I learned more about acting. I learned psychology, history, and the good manners of art - taste. ~ marilyn-monroe, @wisdomtrove
15:Good psychology should include all the methodological techniques, without having loyalty to one method, one idea, or one person. ~ abraham-maslow, @wisdomtrove
16:It is now a documented principle of psychology that human beings subconsciously move in the direction of their most dominant thought. ~ napoleon-hill, @wisdomtrove
17:All interpretation, all psychology, all attempts to make things comprehensible, require the medium of theories, mythologies, and lies. ~ hermann-hesse, @wisdomtrove
18:The dirty little secret of both clinical psychology and biological psychiatry is that they have completely given up on the notion of cure. ~ martin-seligman, @wisdomtrove
19:Our whole practical government is grounded in mob psychology and the Boobus Americanus will follow any command that promises to make him safer. ~ h-l-mencken, @wisdomtrove
20:I'm trying to broaden the scope of positive psychology well beyond the smiley face. Happiness is just one-fifth of what human beings choose to do. ~ martin-seligman, @wisdomtrove
21:Psychobabble attempts to redefine the entire English language just to make a correct statement incorrect. Psychology is the study of why someone would try to do this. ~ criss-jami, @wisdomtrove
22:Habits of thinking need not be forever. One of the most significant findings in psychology in the last twenty years is that individuals choose the way they think. ~ martin-seligman, @wisdomtrove
23:I have discovered the value of psychology and psychiatry, that their teachings can undo knots in us and permit life to flow again and aid us in becoming more truly human. ~ jean-vanier, @wisdomtrove
24:While I'm not an expect in psychology, I'm of the opinion that anyone - even strangers - can sense the urgency of a request, and most people will usually do the right thing. ~ nicholas-sparks, @wisdomtrove
25:You know how it is when you go to be the subject of a psychology experiment and nobody else shows up and you think maybe that's part of the experiment? I'm like that all the time. ~ steven-wright, @wisdomtrove
26:The aim of Positive Psychology is to catalyze a change in psychology from a preoccupation only with repairing the worst things in life to also building the best qualities in life. ~ martin-seligman, @wisdomtrove
27:We have lost the art of living, and in the most important science of all, the science of daily life, the science of behavior, we are complete ignoramuses. We have psychology instead. ~ d-h-lawrence, @wisdomtrove
28:Beneath the sophistication of Buddhist psychology lies the simplicity of compassion. We can touch into this compassion whenever the mind is quiet, whenever we allow the heart to open. ~ jack-kornfield, @wisdomtrove
29:Denis Waitley, Dayna Waitley, Deborah Waitley (1999). “The Psychology of Winning for Women: What Every Woman Needs to Know, what Every Man Needs to Understand”, Executive Excellence Pub ~ denis-waitley, @wisdomtrove
30:The Christ-symbol is of the greatest importance for psychology in so far as it is perhaps the most highly developed and differentiated symbol of the self, apart from the figure of the Buddha. ~ carl-jung, @wisdomtrove
31:We know less about the sexual life of little girls than of boys. But we need not feel ashamed of this distinction; after all, the sexual life of adult women is a &
32:I am embarrassed to admit what drew me to psychology. I didn't want to go to medical school. I was getting good grades in psychology and I was charismatic and people in the psychology department liked me. It was as low a level as that. ~ ram-das, @wisdomtrove
33:Psychology is much bigger than just medicine, or fixing unhealthy things. It's about education, work, marriage - it's even about sports. What I want to do is see psychologists working to help people build strengths in all these domains. ~ martin-seligman, @wisdomtrove
34:Anyone who wants to know the human psyche will learn next to nothing from experimental psychology. He would be better advised to abandon exact science, put away his scholar's gown, bid farewell to his study, and wander with human heart throughout the world. ~ carl-jung, @wisdomtrove
35:The most striking feature of the perennial philosophy/psychology is that it presents being and consciousness as a hierarchy of dimensional levels, moving from the lowest, densest, and most fragmentary realms to the highest, subtlest, and most unitary ones. ~ ken-wilber, @wisdomtrove
36:In the distant future I see open fields for far more important researches. Psychology will be based on a new foundation, that of the necessary acquirement of each mental power and capacity by gradation. Light will be thrown on the origin of man and his history. ~ charles-darwin, @wisdomtrove
37:I believe psychology has done very well in working out how to understand and treat disease. But I think that is literally half-baked. If all you do is work to fix problems, to alleviate suffering, then by definition you are working to get people to zero, to neutral. ~ martin-seligman, @wisdomtrove
38:Psychology is the description of the reflection of the terrestial world in the heavenly plane, or, more correctly, the description of a reflection such as we, soaked as we are in our terrestial nature, imagine it, for no reflection actually occurs, only we see earth wherever we turn. ~ franz-kafka, @wisdomtrove
39:It's my belief that, since the end of the Second World War, psychology has moved too far away from its original roots, which were to make the lives of all people more fulfilling and productive, and too much toward the important, but not all-important, area of curing mental illness. ~ martin-seligman, @wisdomtrove
40:The science of psychology has been far more successful on the negative than on the positive side... It has revealed to us much about man's shortcomings, his illnesses, his sins, but little about his potentialities, his virtues, his achievable aspirations, or his psychological health. ~ abraham-maslow, @wisdomtrove
41:The monstrous sameness and pervasive ugliness so highly characteristic of the findings of modern psychology, and contrasting so obviously with the enormous variety and richness of overt human conduct, witness to the radical difference between the inside and the outside of the human body. ~ hannah-arendt, @wisdomtrove
42:He who experiments must, while doing so, divest himself of every preconception. It is clear then that if we wish to make use of a method of experimental psychology, the first thing necessary is to renounce all former creeds and to proceed by means of the method in the search for truth. ~ maria-montessori, @wisdomtrove
43:The moment we make up our minds that we are going on with this determination to exalt God overall, we step out of the worldís parade... We acquire a new viewpoint; a new and different psychology will be formed within us; a new power will begin to surprise us by its upsurgings and its outgoings. ~ aiden-wilson-tozer, @wisdomtrove
44:A man like me cannot live without a hobby-horse, a consuming passion - in Schiller's words a tyrant. I have found my tyrant, and in his service I know no limits. My tyrant is psychology. It has always been my distant, beckoning goal and now since I have hit upon the neuroses, it has come so much the nearer. ~ sigmund-freud, @wisdomtrove
45:Positive psychology is not remotely intended to replace therapy or pharmacology. So when depressed, anxious or in panic or post-traumatic stress disorder, I am all for therapies that will work. Positive psychology is another arrow in the quiver of public policy and psychology through which we can raise wellbeing above zero. ~ martin-seligman, @wisdomtrove
46:My fear represented the failure of the human system. It is a sad truth of our creation: Something is amiss in our design, there are loose ends of our psychology that are simply not wrapped up. My fears were the dirty secrets of evolution. They were not provided for, and I was forced to construct elaborate temples to house them. ~ steve-martin, @wisdomtrove
47:Every one of the world's "great" religions utterly trivializes the immensity and beauty of the cosmos. Books like the Bible and the Koran get almost every significant fact about us and our world wrong. Every scientific domain - from cosmology to psychology to economics - has superseded and surpassed the wisdom of Scripture. ~ sam-harris, @wisdomtrove
48:Bad architecture is in the end as much a failure of psychology as of design. It is an example expressed through materials of the same tendencies which in other domains will lead us to marry the wrong people, choose inappropriate jobs and book unsuccessful holidays: the tendency not to understand who we are and what will satisfy us. ~ alain-de-botton, @wisdomtrove
49:At birth, the child leaves a person - his mother's womb - and this makes him independent of her bodily functions. The baby is next endowed with an urge, or need, to face the out world and to absorb it.  We might say that he is born with &
50:Astrology is one of the intuitive methods like the I Ching, geomantics, and other divinatory procedures. It is based upon the synchronicity principle, meaningful coincidence. ... Astrology is a naively projected psychology in which the different attitudes and temperaments of man are represented as gods and identified with planets and zodiacal constellations. ~ carl-jung, @wisdomtrove
51:The idea of men's receiving an intimation of their connection with the world around them through an immediate feeling which is from the outset directed to that purpose sounds so strange and fits in so badly with the fabric of our psychology that one is justified in attempting to discover a psycho-analytic - that is, a genetic - explanation of such a feeling. ~ sigmund-freud, @wisdomtrove
52:Liberty is not for these slaves; I do not advocate inflicting it against their conscience. On the contrary, I am strongly in favor of letting them crawl and grovel all they please before whatever fraud or combination of frauds they choose to venerate... Our whole practical government is grounded in mob psychology and the Boobus Americanus will follow any command that promises to make him safer. ~ h-l-mencken, @wisdomtrove
53:Liberalism, contrary to popular belief, is facing backward in considering the injustice of its ancestors. Conservatism, contrary to popular belief, is facing forward in considering the psychology of its descendants. Definitively, it seems in the modern world that neither side really knows which direction it's facing, and men of the sharpest judgment are simply turned off from picking either of the poisons. ~ criss-jami, @wisdomtrove
54:So Positive Psychology takes seriously the bright hope that if you find yourself stuck in the parking lot of life, with few and only ephemeral pleasures, with minimal gratifications, and without meaning, there is a road out. This road takes you through the countryside of pleasure and gratification, up into the high country of strength and virtue, and finally to the peaks of lasting fulfillment: meaning and purpose ~ martin-seligman, @wisdomtrove
55:A writer must always try to have a philosophy and he should also have a psychology and a philology and many other things. Without a philosophy and a psychology and all these various other things he is not really worthy of being called a writer. I agree with Kant and Schopenhauer and Plato and Spinoza and that is quite enough to be called a philosophy. But then of course a philosophy is not the same thing as a style. ~ gertrude-stein, @wisdomtrove
56:That is the real pivot of all bourgeois consciousness in all countries: fear and hate of the instinctive, intuitional, procreativebody in man or woman. But of course this fear and hate had to take on a righteous appearance, so it became moral, said that the instincts, intuitions and all the activities of the procreative body were evil, and promised a reward for their suppression. That is the great clue to bourgeois psychology: the reward business. ~ d-h-lawrence, @wisdomtrove
57:A very elementary exercise in psychology, not to be dignified by the name of psycho-analysis, showed me, on looking at my notebook, that the sketch of the angry professor had been made in anger. Anger had snatched my pencil while I dreamt. But what was anger doing there? Interest, confusion, amusement, boredom&
58:Every one of the world's "great" religions utterly trivializes the immensity and beauty of the cosmos. Books like the Bible and the Koran get almost every significant fact about us and our world wrong. Every scientific domain - from cosmology to psychology to economics - has superseded and surpassed the wisdom of Scripture. Everything of value that people get from religion can be had more honestly, without presuming anything on insufficient evidence. The rest is self-deception, set to music. ~ sam-harris, @wisdomtrove
59:I used to think that the topic of positive psychology was happiness, that the gold standard for measuring happiness was life satisfaction, and that the goal of positive psychology was to increase life satisfaction. I now think that the topic of positive psychology is well-being, that the gold standard for measuring well-being is flourishing, and that the goal of positive psychology is to increase flourishing. This theory, which I call well-being theory, is very different from authentic happiness theory, and the difference requires explanation. ~ martin-seligman, @wisdomtrove
60:In the past two decades, a radically new theoretical framework for organizing the world and activities in it has started to achieve prominence and widespread recognition. Known as the Integral Approach, it has been used in everything from business to medicine, psychology to law, politics to sustainability, art to education. Because the Integral Framework claims to be comprehensive or inclusive, each discipline using it has been able to reorganize itself in more comprehensive, effective, efficient, and inclusive ways. The Integral Approach itself does not add any content to these disciplines; it simply shows them the areas of their own approaches that are less than integral or less than comprehensive, and this acts as a guide for reorganizing the disciplines in ways that are proving to be, in some cases, nothing less than revolutionary. ~ ken-wilber, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:I don't believe in psychology. ~ Bobby Fischer,
2:I've never studied psychology. ~ Hayao Miyazaki,
3:My psychology belongs to everyone. ~ Alfred Adler,
4:Psychology has come a long way. ~ Daniel Kahneman,
5:Psychology of small things rules. ~ Stefan Fatsis,
6:I loved psychology and I loved history. ~ Joely Fisher,
7:Psychology, which explains everything, ~ Marianne Moore,
8:Psychology is the science of mental life ~ William James,
9:Horror is beyond the reach of psychology. ~ Theodor Adorno,
10:I like stories with lots of psychology. ~ Alfred Hitchcock,
11:I conceive ethics as a branch of psychology. ~ Thomas Nagel,
12:Idleness is the parent of psychology. ~ Friedrich Nietzsche,
13:Horror is beyond the reach of psychology. ~ Theodor W Adorno,
14:I think politics come out of psychology. ~ Bruce Springsteen,
15:Horror is beyond the reach of psychology. ~ Theodor W Adorno,
16:The psychology of character is interesting, ~ Agatha Christie,
17:Age is not based on chronology, but psychology. ~ Tony Robbins,
18:Every ideology is contrary to human psychology. ~ Albert Camus,
19:Psychology is a bus that accompanies an airplane. ~ Karl Kraus,
20:Psychology is a very unsatisfactory science. ~ Wolfgang Kohler,
21:PSYCHOLOGY OF LOVE, TRANSLATED BY JOAN RIVIÈRE ~ Robert Greene,
22:Aesthetics by its very nature is applied psychology. ~ Carl Jung,
23:Psychology is action, not thinking about oneself. ~ Albert Camus,
24:teaching psychology is mostly a waste of time. ~ Daniel Kahneman,
25:I've had an enduring appreciation of psychology. ~ Phillip Lopate,
26:Without psychology, the horror film doesn't exist. ~ Dario Argento,
27:Mindset: The New Psychology of Success BY CAROL DWECK ~ Daniel H Pink,
28:Psychology is as useless as directions for using poison. ~ Karl Kraus,
29:I don't believe in psychology. I believe in good moves ~ Bobby Fischer,
30:I don’t believe in psychology. I believe in good moves. ~ Bobby Fischer,
31:I took up French boys and wine and I studied psychology. ~ Joely Fisher,
32:Psychology which explains everything, explains nothing. ~ Marianne Moore,
33:I'd always had an interest in physiotherapy and psychology. ~ Bob Paisley,
34:Psychology doesn't address the soul; that's something else. ~ David Chase,
35:Psychology is a subject of life, death, and in-betweens. ~ Santosh Kalwar,
36:Psychology has a long past, but only a short history. ~ Hermann Ebbinghaus,
37:In the algebra of psychology, X stands for a woman's heart. ~ Ambrose Bierce,
38:Psychology is the science of mental life.” William James ~ Tom Butler Bowdon,
39:Psychology ought certainly to give the teacher radical help. ~ William James,
40:Well, I'm not sure what pop psychology is, but I don't like it. ~ Phil McGraw,
41:I'm psychology major who has no desire to work with people. ~ Megan McCafferty,
42:If I wasn't doing modeling, I'd like to study child psychology. ~ Shanina Shaik,
43:I'm afraid you can't create tragedy out of abnormal psychology. ~ Andrew Sarris,
44:Physiological psychology is, therefore, first of all psychology. ~ Wilhelm Wundt,
45:I'm drawn to the psychology of really interesting, flawed people. ~ Nicole Kidman,
46:Psychology. I cannot express my sympathies strongly enough. ~ Christopher Greyson,
47:There is no psychology; there is only biography and autobiography. ~ Thomas Szasz,
48:Being funny, in some ways, is about being connected to psychology. ~ Noah Baumbach,
49:If she's a psychology student, she'll love talking about herself. ~ Graeme Simsion,
50:psychology, and medicine. Accounts of scientific lives in neuroscience ~ Anonymous,
51:Psychology can make us feel good, but religion can make us be good. ~ Peter Kreeft,
52:Social media is about sociology and psychology more then technology. ~ Brian Solis,
53:I understand the psychology of the sport, especially inside the ring. ~ Randy Orton,
54:like every other aspect of our psychology, motivation is biological. ~ John J Ratey,
55:This calls for a very special blend of psychology and extreme violence. ~ Ben Elton,
56:Irreducible Mind: Toward a Psychology for the Twenty-first Century. ~ Eben Alexander,
57:I will always love psychology, and the basis of psychology is family. ~ Jodie Foster,
58:The sexual life of adult women is a "dark continent" for psychology. ~ Sigmund Freud,
59:What is true [in psychology] is alas not new, the new not true. ~ Hermann Ebbinghaus,
60:Flow: The Psychology of Optimal Experience BY MIHALY CSIKSZENTMIHALYI ~ Daniel H Pink,
61:Vygotsky has been described—not unjustly—as “the Mozart of psychology. ~ Oliver Sacks,
62:Ideologies aren't all that important. What's important is psychology. ~ James Carville,
63:I majored in psychology, and I still love listening to people's problems. ~ Gayle King,
64:Anatomy presupposes a corpse; psychology presupposes a world of corpses. ~ D H Lawrence,
65:He’d had a psychology professor who used to say, “hurt people hurt people. ~ Amy Harmon,
66:Psychology often becomes the disease of which it should be the cure. ~ Bertrand Russell,
67:The psychology of committees is a special case of the psychology of mobs. ~ Celia Green,
68:There is no such thing as a normal psychology that holds for all people. ~ Karen Horney,
69:Al Gore's performances could be a case study in abnormal-psychology classes. ~ Rich Lowry,
70:Life is a fierce duel with emotions and a slow war with psychology. ~ Richelle E Goodrich,
71:Psychology helps to measure the probability that an aim is attainable. ~ Edward Thorndike,
72:Psychology is ultimately mythology, the study of the stories of the soul. ~ James Hillman,
73:Irreducible Mind: Toward a Psychology for the 21st Century, published in 2007. ~ Anonymous,
74:Positive psychology is to the corporate state what eugenics was to the Nazis ~ Chris Hedges,
75:Psychology’s a wonderful science,” said Helmholtz. “Without it, everybody’d ~ Kurt Vonnegut,
76:The psychopathology of the masses is rooted in the psychology of the individual ~ Carl Jung,
77:I majored in Psychology in college. I was going to be a child psychologist. ~ Gloria Estefan,
78:Psychology says, you’re not afraid to love, you’re afraid of not being loved back. ~ Unknown,
79:The first lecture in psychology that I ever heard was the first I ever gave. ~ William James,
80:How much farther does anguish penetrate in psychology than psychology itself! ~ Marcel Proust,
81:Interesting survey in the current Journal of Abnormal Psychology: New York ~ David Letterman,
82:To talk about religion except in terms of human psychology is an irrelevance. ~ Aldous Huxley,
83:Age is a number that doesn’t reflect circumstance, environment or psychology. ~ Krista Ritchie,
84:I only read biographies, metaphysics and psychology. I can dream up my own fiction. ~ Mae West,
85:I've always been curious about the psychology of the person behind the mask. ~ Philip Zimbardo,
86:Stand-up comedy is a science. Every comedian is a psychology major, naturally. ~ Eddie Griffin,
87:When I was in high school I thought I was going to university into psychology. ~ Tricia Helfer,
88:Few people understand the psychology of dealing with a highway traffic cop. ~ Hunter S Thompson,
89:For many years, psychology was surprisingly little interested in happiness. ~ Tom Butler Bowdon,
90:I wished by treating Psychology like a natural science, to help her become one. ~ William James,
91:Child psychology and child psychiatry cannot be reformed. They must be abolished. ~ Thomas Szasz,
92:He who is without hope is also without fear.

- On Psychology ~ Arthur Schopenhauer,
93:I had planned to be a psychology major, but I bombed introductory psychology. ~ Robert Sternberg,
94:Society has a herd psychology, so until we have more good shepherds we are lost. ~ Bryant McGill,
95:When facts are few, speculations are most likely to represent individual psychology. ~ Carl Jung,
96:Heaven and hell are not geographical, they are psychological, they are your psychology. ~ Rajneesh,
97:I’ve always been curious about the psychology of the person behind the mask... ~ Philip G Zimbardo,
98:We should open ourselves to the impossible and embrace a psychology of possibility. ~ Ellen Langer,
99:Behavioral psychology is the science of pulling habits out of rats.   —Douglas Busch ~ Guy Kawasaki,
100:Oh, I took some night school courses in psychology,” said Bill Compton, vampire. ~ Charlaine Harris,
101:The amount of psychology which is necessary to all teachers need not be very great. ~ William James,
102:It seems to me that psychology is only another word for what the ancients called fate. ~ Donna Tartt,
103:No very sharp line can be drawn between social psychology and individual psychology. ~ George H Mead,
104:DR. CHRISTIAN JARRETT is a psychologist and author of The Rough Guide to Psychology. ~ Jocelyn K Glei,
105:Human psychology has a near universal tendency to let belief be coloured by desire. ~ Richard Dawkins,
106:If I wasn't an actor, I would probably be writing or doing something with psychology. ~ Maddie Hasson,
107:It's refreshing to see you using your psychology skills for evil as well as for good. ~ Kristin Walker,
108:Psychology lures even most serious people into romancing, and quite unconsciously. ~ Fyodor Dostoevsky,
109:the connection between psychology and literature, to suggest their interchangeability. ~ James Hillman,
110:Everything that the modern mind cannot define it regards as insane. ~ Carl Jung, Psychology and Alchemy,
111:It seems a pity that psychology has destroyed all our knowledge of human nature. ~ Gilbert K Chesterton,
112:. . . no textbook can teach psychology; one learns only by actual experiences. P. 81 ~ Carl Gustav Jung,
113:Psychology keeps trying to vindicate human nature. History keeps undermining the effort. ~ Mason Cooley,
114:Psychology looks at people from the inside. Economics looks at them from the outside. ~ John Lanchester,
115:Recognizing the structure of your psychology doesn't mean that you can easily rebuild it. ~ Dean Koontz,
116:Evolution is an indispensable component of any satisfying explanation of our psychology. ~ Steven Pinker,
117:first principle of moral psychology: Intuitions come first, strategic reasoning second. ~ Jonathan Haidt,
118:Mythology, in other words, is psychology misread as biography, history, and cosmology. ~ Joseph Campbell,
119:"Our psychology is . . . a science of mere phenomena without any metaphysical implications." ~ Carl Jung,
120:Psychology should be just as concerned with building strength as with repairing damage ~ Martin Seligman,
121:To know psychology, therefore, is absolutely no guarantee that we shall be good teacher. ~ William James,
122:(He was a psychologist, and degrees in psychology, I find, often conceal deviant tendencies. ~ Rick Moody,
123:Interior decorating is a rock-hard science compared to psychology practiced by amateurs. ~ Antonin Scalia,
124:In brief, the Tree of Life is a compendium of science, psychology, philosophy and theology. ~ Dion Fortune,
125:It is only the fundamental conceptions of psychology which are of real value to a teacher. ~ William James,
126:Magick has many aspects, but primarily it acts as a dramatized system of “psychology ~ Robert Anton Wilson,
127:Politics cannot stop to study psychology Its methods are rough; its judgments rougher still. ~ Henry Adams,
128:Psychology Today is probably one of my favorite magazines, Guitar, Guitar World. People. ~ Meredith Brooks,
129:After doing psychology for half a century, my passion for all of it is greater than ever. ~ Philip Zimbardo,
130:Every psychology—my own included—has the character of a subjective confession” (1929b, p. 336). ~ Anonymous,
131:I think psychology would be an easy transition and figuring out the human mind somehow. ~ Wilmer Valderrama,
132:I want to be some kind of a pilot. And the other thing that I really like is psychology. ~ Wilmer Valderrama,
133:Psychology claims that when you can't sleep at night, you are actually awake in someone's dream. ~ Anonymous,
134:The purpose of psychology is to give us a completely different idea of the things we know best. ~ Paul Val ry,
135:Counterterrorism isn't really about the nunchakus, the guns and gadgets. It's about psychology. ~ Claire Danes,
136:I am an observer, I like to watch people. I am into psychology and people - how they act and such. ~ Dane Cook,
137:In the last analysis the entire field of psychology may reduce to biological electrochemistry. ~ Sigmund Freud,
138:Let's admit it, people: nobody understands consciousness. Psychology hasn't had a Newton yet. ~ James K Morrow,
139:The first principle of moral psychology is Intuitions come first, strategic reasoning second. ~ Jonathan Haidt,
140:not thinking about the future is much more challenging than being a psychology professor. ~ Daniel Todd Gilbert,
141:There are three dominant worldviews in psychology and philosophy. Each worldview is represented ~ Robert Holden,
142:We all have a dark side, and we have to confront our dark side. That's pop American psychology. ~ Gary Kraftsow,
143:any tinhorn with a loud mouth and a brassy front could gain power by appeal to mob psychology. ~ Clifford D Simak,
144:Forever I shall be a stranger to myself. In psychology as in logic, there are truths but no truth. ~ Albert Camus,
145:Idleness is the beginning of all psychology. What? Could it be that psychology is ? a vice? ~ Friedrich Nietzsche,
146:In genetic epistemology, as in developmental psychology, too, there is never an absolute beginning. ~ Jean Piaget,
147:I think psychology and self-reflection is one of the major catastrophes of the twentieth century. ~ Werner Herzog,
148:Psychology is probably the most important factor in the market - and one that is least understood. ~ David Dreman,
149:Psychology is the science of the intellects, characters and behavior of animals including man. ~ Edward Thorndike,
150:Such is the psychology of crowds that the majority will follow whoever appeared to be in power... ~ Mikl s B nffy,
151:Traditionally, psychology has been the study of two populations: university freshmen and white rats. ~ Paul Bloom,
152:The Force of Art lies in its immediate influence on human psychology and in its active contagiousness. ~ Naum Gabo,
153:What a teacher needs to know about psychology "might almost be written on the palm of one's hand." ~ William James,
154:In the cosmology that's behind psychology, there is no reason for anyone to be here or do anything. ~ James Hillman,
155:Most serial killers and criminals study psychology at some point. It's easier to spot them that way, ~ Cameron Jace,
156:Repeated psychology tests have proven that telling someone your goal makes it less likely to happen. ~ Derek Sivers,
157:History, sociology, economics, psychology et al. confirmed Joyce's view of Everyman as victim. ~ Robert Anton Wilson,
158:I'm interested in philosophical psychology, people like Nietzsche, Freud, Alcan, Foucault, Derrida. ~ Hanif Kureishi,
159:There was already a famous Sternberg in psychology and it was obvious there would not be another. ~ Robert Sternberg,
160:"All gaps in our actual knowledge are still filled out with projections." ~ Carl Jung, Psychology and Religion (1938),
161:Evolutionary psychology is one of four sciences that are bringing human nature back into the picture. ~ Steven Pinker,
162:A small amount of good literature can often teach more about the inner life than volumes of psychology. ~ Thomas Moore,
163:A technical survey that systematize, digest, and appraise the mid century state of psychology. ~ Stanley Smith Stevens,
164:it seems very extraordinary that the complex psychology of a human being can be taught with a stick. ~ Helen Macdonald,
165:Today “Hofstede’s Dimensions” are among the most widely used paradigms in crosscultural psychology. ~ Malcolm Gladwell,
166:Forever I shall be a stranger to myself, kupo. In psychology as in logic, there are truths but no truth. ~ Albert Camus,
167:Nor does this understanding require a prolonged grounding in the not yet established laws of psychology. ~ Gilbert Ryle,
168:Our evolutionary psychology preconditions us not to respond to threats which can be postponed until later. ~ Mark Lynas,
169:No one reveals himself as he is; we all wear a mask and play a role.

- On Psychology ~ Arthur Schopenhauer,
170:A more politically sophisticated psychology now emphasizes individual differences in adherence to group-based ~ Anonymous,
171:Neurology and psychology, curiously, though they talk of everything else, almost never talk of ‘judgment’— ~ Oliver Sacks,
172:TO MANAGE,MESMERIZE AND MAINTAIN OTHERS .ONE SHOULD HAVE COMMANDING KNOWLEDGE OF SOUL PSYCHOLOGY DIAGNOSIS ART. ~ Various,
173:For me, Buddhism is a psychology and a philosophy that provides a means, upayas, for working with the mind. ~ Joan Halifax,
174:I was hedging my bets by the time I got to college. I was interested in drama and journalism and psychology. ~ Hank Azaria,
175:[S]ociety has produced and nourishes a psychology which brings out the lowest, most base part of human beings. ~ Malcolm X,
176:Hatred toward reifying psychology removes from the living that which would make them other than reified. ~ Theodor W Adorno,
177:To be a prosperous pastor one needs: (1) a bible (2) a tailored suit; and (3) a few psychology books. ~ Mokokoma Mokhonoana,
178:Alain Robbe-Grillet once wrote that the worst thing to happen to the novel was the arrival of psychology. ~ Rabih Alameddine,
179:Chess is thirty to forty percent psychology. You don't have this when you play a computer. I can't confuse it ~ Judit Polgar,
180:For me, I hope last year was the last when anger, frustration and despair ruled my professional psychology. ~ Margo Kingston,
181:I think Buddhism should open the door of psychology and healing to penetrate more easily into the Western world. ~ Nhat Hanh,
182:The materialistic point of view in psychology can claim, at best, only the value of an heuristic hypothesis. ~ Wilhelm Wundt,
183:Canine Psychology 101. Seriously don't look at it, (the T bone steak) Look for the dastardly villain." Atticus ~ Kevin Hearne,
184:I couldn’t sleep for two years, they tried to break my nerves. They used a lot of psychology to brainwash. ~ Mordechai Vanunu,
185:I love to prepare if it's something that requires training. But I don't like to prepare the psychology too much. ~ Billy Zane,
186:Our elegy is a sociological one, yes, but it is also about psychology and community and culture and faith. During ~ J D Vance,
187:Psychology is a science, and teaching is an art; and sciences never generate arts directly out of themselves. ~ William James,
188:Psychology more than any other science has had its pseudo-scientific no less than its scientific period. ~ James Mark Baldwin,
189:Tell me, where did you get your clinical psychology degree from? Oh, that's right. The University of Bullshit. ~ Mia Sheridan,
190:Economics is half psychology and half Grade Three arithmetic, and the U.S. does not now have either half right. ~ Conrad Black,
191:I think politics and personal psychology and interrelationships - these things are interrelated to me and overlap. ~ J Robbins,
192:When the Italians play the Germans it'll be fascinating. Mightn't be very good football but it'll be great psychology. ~ Eamon,
193:Despite the fact that your psychology says that an old bachelor is an egoist. Maybe that in itself is egoism. ~ Sholom Aleichem,
194:Our show is different, because it's not about law and order, it's about psychology, the intent of somebody. ~ Vincent D Onofrio,
195:The human race has to be bad at psychology; if it were not, it would understand why it is bad at everything else. ~ Celia Green,
196:The trouble with psychology," said Wexford epigrammatically, 'is that it doesn't take human nature into account. ~ Ruth Rendell,
197:We do not escape into philosophy, psychology, and art--we go there to restore our shattered selves into whole ones. ~ Anais Nin,
198:We do not escape into philosophy, psychology, and art--we go there to restore our shattered selves into whole ones. ~ Ana s Nin,
199:What makes Shakespeare eternal is his grasp of psychology. He knew how to nail stuff about us as human beings. ~ Martin Freeman,
200:"In analytical psychology we make methodical use of this phenomenon. I have called the method 'active imagination.'" ~ Carl Jung,
201:The rest is abortion and not-yet-science: which is to say metaphysics, theology, psychology, epistemology. ~ Friedrich Nietzsche,
202:One of the surprising discoveries of modern psychology is how easy it is to be ignorant of your own ignorance. ~ Daniel C Dennett,
203:We now come to the third stage of a prisoner’s mental reactions: the psychology of the prisoner after his liberation. ~ Anonymous,
204:Go vegetable heavy. Reverse the psychology of your plate by making meat the side dish and vegetables the main course. ~ Bobby Flay,
205:I fantasized about being a psychology major when I first started school, and I took a handful of Psych 101 classes. ~ Claire Danes,
206:Prakriti has to reveal itself as shakti of the Purusha. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
207:The True Believer, Eric Hoffer’s 1951 exploration of the psychology behind fanaticism and mass movements, ~ Hillary Rodham Clinton,
208:By the first week of shooting, you know exactly where your film is heading based on the psychology of your director. ~ Jodie Foster,
209:Christopher Ryan and Cacilda Jetha have written the essential corrective to the evolutionary psychology literature. ~ Stanton Peele,
210:I believe a lot about psychology, or I'd like to learn about it - I'm someone who likes to learn about everything. ~ Marilyn Manson,
211:I've found that contemporary psychology enrages me with its simplistic ideas of human life, and also its emptiness. ~ James Hillman,
212:their writing.  Park, D. et al., “The Role of Expressive Writing in Math Anxiety,’’ Journal of Experimental Psychology: ~ Anonymous,
213:With the passage of time, the psychology of people stays the same, but the tools and objects in the world change. ~ Donald A Norman,
214:Each of us has a “chronotype”—a personal pattern of circadian rhythms that influences our physiology and psychology. ~ Daniel H Pink,
215:Far from being a psychological trait, the spirit of revenge is the principle on which our whole psychology depends. ~ Gilles Deleuze,
216:Psychology motivates the quality of analysis and puts it to use. Psychology is the driver and analysis is the road map. ~ Ed Seykota,
217:The concept of loss aversion is certainly the most significant contribution of psychology to behavioral economics. ~ Daniel Kahneman,
218:The doctor has a PhD in psychology from American University, which, to me, sounds a little too generic to be real. ~ Neal Shusterman,
219:Yoga is the unravelling of the knot of Life’s difficulty. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
220:Characters reflect psychology as a matter of coherence, but they cannot have psychology because they do not have lives. ~ Damon Suede,
221:"The purely biological or scientific standpoint falls short in psychology because it is, in the main, intellectual only." ~ Carl Jung,
222:Where there is much pride or much vanity, there will also be much revengefulness.

- On Psychology ~ Arthur Schopenhauer,
223:According to Buddhist psychology most of our troubles stem from attachment to things that we mistakenly see as permanent. ~ Dalai Lama,
224:It is still open to question whether psychology is a natural science, or whether it can be regarded as a science at all. ~ Ivan Pavlov,
225:Like all science, psychology is knowledge; and like science again, it is knowledge of a definite thing, the mind. ~ James Mark Baldwin,
226:Nations are always making mistakes because they do not understand each other's psychology. ~ Edward Grey 1st Viscount Grey of Fallodon,
227:The computer is a mind machine. It doesn't have its own psychology, but in a way it presents itself as though it does. ~ Sherry Turkle,
228:The problem was not a lack of diligence or motivation, but a system insensitive to the limitations of human psychology. ~ Matthew Syed,
229:Today the function of psychiatry, psychology and psychoanalysis threatens to become the tool in the manipulation of man. ~ Erich Fromm,
230:"Every individual psychology must have its own text-book, for the universal text-book only contains collective psychology." ~ Carl Jung,
231:People can cry much easier than they can change, a rule of psychology people like me picked up as kids on the street. ~ James A Baldwin,
232:I am not one to rely upon the expert procedure. It is the psychology I seek, not the fingerprint or the cigarette ash. ~ Agatha Christie,
233:language and its components are human behaviour guided by individual psychology and culture, dark matter of the mind. ~ Daniel L Everett,
234:Popular psychology is a mass of cant, of slush and of superstition worthy of the most flourishing days of the medicine man. ~ John Dewey,
235:The idea that you can ask one question and it makes the point - well, that wasn't how psychology was done at the time. ~ Daniel Kahneman,
236:In my psychology class, I learned that bettors are more confident about the horses they pick after they place their bets. ~ Will McIntosh,
237:In school, I studied psychology, linguistics, neuroscience. I understand that there is a real lack of respect for the brain. ~ Aloe Blacc,
238:Perhaps our teachings seem less religious and more technical, like psychology, so they are easier for secular people to use. ~ Dalai Lama,
239:Progress in social psychology is necessary to counteract the dangers which arise from the progress in physics and medicine. ~ Erich Fromm,
240:Ah! The strength of women comes from the fact that psychology cannot explain us. Men can be analyzed, women...merely adored. ~ Oscar Wilde,
241:Because of a ubiquitous feature of human psychology, very little in life turns out quite as good as we expect it will be. ~ Barry Schwartz,
242:Everyone’s always on the hunt for a mirror. It’s basic psychology. You want to see yourself reflected in others. ~ Cynthia D Aprix Sweeney,
243:If you cut a thing up, of course it will smell. Hence, nothing raises such an infernal stink at last, as human psychology. ~ D H Lawrence,
244:In displaying the psychology of your characters, minute particulars are essential. God save us from vague generalizations! ~ Anton Chekhov,
245:Keep Darwinian thinking out of cosmology, out of psychology, out of human culture, out of ethics, politics, and religion! ~ Daniel Dennett,
246:Psychology describes. The Bible prescribes. 'Turn from evil. Let that be the medicine to keep you in health.' Pr 3:7,8. ~ Elisabeth Elliot,
247:Would there be any truth in saying that psychology was created by the sophists to sow distrust between man and his world? ~ Rudolf Arnheim,
248:According to Buddhist psychology, most of our troubles stem from attachment to things that we mistakenly see as permanent. ~ Dalai Lama XIV,
249:I read as many books about the psychology of a psychopath as I could and I researched what exactly happens to soldiers. ~ Patrick Heusinger,
250:I always thought that if I got no love at all early in my standup career, or I was god awful, I thought I'd get into psychology. ~ Dane Cook,
251:I see psychoanalysis, art and biology ultimately coming together, just like cognitive psychology and neuroscience have merged. ~ Eric Kandel,
252:Maurice Sendak is the daddy of them all when it comes to picture books - the words, the rhythm, the psychology, the design. ~ Anthony Browne,
253:your psychology has evolved to solve social problems such as detecting cheaters—but not to be smart and logical in general. ~ David Eagleman,
254:Experimental psychology itself has, it is true, now and again suffered relapse into a metaphysical treatment of its problems. ~ Wilhelm Wundt,
255:Like all sciences and all valuations, the psychology of women has hitherto been considered only from the point of view of men. ~ Karen Horney,
256:Eddie has long joked that the two most useful backgrounds for a real estate broker are psychology and elementary education. ~ Elin Hilderbrand,
257:There can be no spirituality, according to the Sufi masters, without psychology, psychological insight and sociological balance. ~ Idries Shah,
258:As Michael (Chekhov)'s pupil, I learned more about acting. I learned psychology, history, and the good manners of art - taste. ~ Marilyn Monroe,
259:I don't fit into the bad side of American psychology. The British are much more intelligent and civilized than the Americans. ~ Gwyneth Paltrow,
260:The best wrestlers, whether its a Hulk Hogan or a Rey Mysterio, are the ones who have psychology and can understand this business. ~ Hulk Hogan,
261:The study of crippled, stunted, immature, and unhealthy specimens can yield only a cripple psychology and a cripple philosophy ~ Abraham Maslow,
262:A man has as many social selves as there are individuals who recognize him. —William James, The Principles of Psychology ~ Bessel A van der Kolk,
263:Breathless and unharmed, we emerge from the mazes of metaphysics and psychology where man and the soul are playing hide-and-seek. ~ Ameen Rihani,
264:It’s one of the maddening perversities of human psychology that we only notice we’re alive when we’re reminded we’re going to die, ~ Tim Kreider,
265:We have been stuffed full of praise for mediocrity and had our foibles diagnosed away with hyphenated jargon and pop psychology. ~ Kevin DeYoung,
266:I'm afraid the parenting advice to come out of developmental psychology is very boring: pay attention to your kids and love them. ~ Alison Gopnik,
267:Magick, in it's own way, is a science of psychology because it uses the power of the mind to bring forth change in one's life. ~ Silver RavenWolf,
268:The concept of safety can be really useful only if it is based on something more tangible than the psychology of the purchaser. ~ Benjamin Graham,
269:bureaucracy was very rarely an obstruction, provided that one applied to it the insights of ordinary, everyday psychology ~ Alexander McCall Smith,
270:My degree was in Depth Psychology and Religion, so I can really speak directly about pop American psychology masquerading as Yoga. ~ Gary Kraftsow,
271:Psychology is the science of the act of experiencing, and deals with the whole system of such acts as they make up mental life. ~ Samuel Alexander,
272:The mysteries of psychology pale in comparison, just as evolution strikes me as infinitely more spiritually profound than Genesis. ~ Maggie Nelson,
273:As an advice columnist, I spend a lot of time reading through psychology journals to ensure that I give the most up-to-date advice. ~ Amy Dickinson,
274:In crowds it is stupidity and not mother-wit that is accumulated,” Gustave Le Bon noted in his 1895 classic on crowd psychology. ~ Burton G Malkiel,
275:William James defined psychology as the science of mental life, but it could equally be defined as the science of human nature. ~ Tom Butler Bowdon,
276:Do not expose yourself too much with the negative messages of the news media. Keep yourself informed but don't cultivate fear psychology. ~ Amit Ray,
277:I don't think there's a specific science you can put on dream psychology. I think that it's up to the, obviously, the individual. ~ Leonardo DiCaprio,
278:It is now a documented principle of psychology that human beings subconsciously move in the direction of their most dominant thought. ~ Napoleon Hill,
279:It was a culture that business is something bad - it was a leftist-oriented psychology. We have to break this. We are pro-business. ~ Antonis Samaras,
280:I was a psychology major. I think that definitely helps in general life; I enjoy trying to figure out why people are the way they are. ~ Bailey Chase,
281:None of us who has gone through sea-changes (via depth psychology) has ever volunteered. We were dragged there, kicking and screaming. ~ James Hollis,
282:Power… transforms individual psychology such that the powerful think and act in ways that lead to the retention and acquisition of power, ~ Amy Cuddy,
283:Psychology: (103.) Unk, the big trouble with dumb bastards is that they are too dumb to believe there is such a thing as being smart. ~ Kurt Vonnegut,
284:The only way to create change in anyone`s psychology or belief system is to show them the consequences of their actions - or inaction. ~ Tony Robbins,
285:You’ll ask: how can people understand one another without talking? Well that shows that you really know psychology. But not people! ~ Sholom Aleichem,
286:All interpretation, all psychology, all attempts to make things comprehensible, require the medium of theories, mythologies, and lies. ~ Hermann Hesse,
287:Most people regarded Psychology as a science. Some called it a soft science, but those making such a distinction grew fewer by the year. ~ Dean Koontz,
288:Also due to a good diet, smarter psychology, and DDP Yoga, my body felt great and I had one of my best career runs in the ring as well. ~ Chris Jericho,
289:Critical to any practice of sacred psychology is training in multiple imageries to facilitate the inner realism of journeys of the soul. ~ Jean Houston,
290:I think any role you need to play not so much transforms but I like to think of it as understanding the psychology of another character. ~ Hugo Weaving,
291:People forget that Mozart wrote for commissions. There's a thing in psychology where they think if it's popular, it can't be serious. ~ Anthony Hopkins,
292:50 Self-Help Classics and 50 Spiritual Classics, which explore books on the more transformational and spiritual sides of psychology. ~ Tom Butler Bowdon,
293:Psychology is a soft weapon but you can take out
more enemy battalions with leaflets and radio broadcasts than with high explosives. ~ Nelson DeMille,
294:Psychology was going to be my minor in college. I've always been really interested in the human mind, which is probably why I'm an actor. ~ Crystal Reed,
295:Science and psychology have isolated the one prime cause for success or failure in life. It is the hidden self-image you have of yourself. ~ Bob Proctor,
296:I learned much more about acting from philosophy courses, psychology courses, history and anthropology than I ever learned in acting class. ~ Tim Robbins,
297:Neither our psychology nor that of the unbelievers can impart life to them. Unless the Holy Spirit Himself performs the work, all is vain. ~ Watchman Nee,
298:many space psychology experiments these days focus on ways to detect stress or depression in a person who doesn’t intend to tell you about it. ~ Mary Roach,
299:The better you learn the psychology and habits of your social media consumers, the better you can tell the right story at the right time. ~ Gary Vaynerchuk,
300:Apparently there’s a right and wrong answer in chemistry, whereas in psychology, you can say whatever you want as long as you write five pages, ~ Lisa Rogak,
301:I don't want to think of life after competing. But if I were to do anything else I'd go down the psychology route. That's what interests me. ~ Jessica Ennis,
302:One thing on psychology, which we've always known, is that every investor says they're long-term - and they are until the market takes a hit. ~ Steve Forbes,
303:People it seems, are busy leading their lives into the future, whereas psychology, for the most part, is busy tracing them into the past. ~ Gordon W Allport,
304:Social psychology has, as a rule, dealt with various phases of social experience from the psychological standpoint of individual experience. ~ George H Mead,
305:The development of the meaning attaching to the personal self, the conscious being, is the subject matter of the history of psychology. ~ James Mark Baldwin,
306:Equity feminism is a moral doctrine about equal treatment that makes no commitments regarding open empirical issues in psychology or biology. ~ Steven Pinker,
307:I love people, watching people interact. It's a lot of psychology. We learn about ourselves by watching other people's lives on the screen. ~ Tatiana Maslany,
308:Our whole practical government is grounded in mob psychology and the Boobus Americanus will follow any command that promises to make him safer. ~ H L Mencken,
309:You’re wasting your time,” he said. “You don’t learn how to discover things by reading books on it. And psychology is a bunch of bullshit. ~ Leonard Mlodinow,
310:A Separation Cosmology produces a Separation Psychology, a psychological viewpoint that says that I am over here and you are over there. ~ Neale Donald Walsch,
311:Buddhist psychology did not differentiate cognitive from emotional states in the way Western thought differentiated the passions from reason. ~ Dalai Lama XIV,
312:First I went to C.W. Post and I was a psychology and theater major and then I transferred to NYU's Tisch School of the Arts as a drama major. ~ John Leguizamo,
313:It doesn’t matter if you understand psychology or not; when you love a man, you expect him to get better or change. Even if you know he never will ~ V F Mason,
314:I used to teach psychology, and I don't do that anymore. I teach spirituality. And the way that I teach now is just by listening. I listen a lot. ~ Wayne Dyer,
315:I would say both Western psychology and Eastern paths would recognize that we get caught up in feeling like a separate self and an unworthy self. ~ Tara Brach,
316:the majority of brands and businesses still haven’t realized the unprecedented insight Facebook gives us into people’s lives and psychology, ~ Gary Vaynerchuk,
317:Just as the science and art of agriculture depend upon chemistry and botany, so the art of education depends upon physiology and psychology. ~ Edward Thorndike,
318:Psychology is action, not thinking about oneself. We continue to shape our personality all our life. To know oneself, one should assert oneself. ~ Albert Camus,
319:The separation of psychology from the premises of biology is purely artificial, because the human psyche lives in indissoluble union with the body. ~ Carl Jung,
320:I believe that people want to be free. And that we face an enemy that murders innocent people to try to shake our psychology to get us to leave. ~ George W Bush,
321:Something that always fascinated me was the psychology and the psychology differences between men and women and how we relate to one another. ~ Karrine Steffans,
322:Speaker says psychology has commandeered "everything hard" and partitioned it from Scripture with the assumption that its causes are biological ~ Edward T Welch,
323:Story is far older than the art of science and psychology, and will always be the elder in the equation no matter how much time passes. ~ Clarissa Pinkola Estes,
324:The psyche of the individual is commensurate with the totality of creative energy. This requires a most radical revision of Western psychology. ~ Stanislav Grof,
325:What do people have against convicts? Is living together in the pen of freedom, where young people engage in mutual psychology, any more beautiful? ~ Karl Kraus,
326:Accident: The Crash of Avianca Flight 052,” International Journal of Aviation Psychology 4, no. 3 (1994): 265–284. The linguistic indirectness ~ Malcolm Gladwell,
327:As Carl Rogers, one of the founders of humanistic psychology, once noted: “The curious paradox is that when I accept myself as I am, then I change. ~ William Ury,
328:I can see patterns. I see the gestalt, the melody within the notes, in everything: mathematics and science, art and music, psychology and sociology. ~ Ted Chiang,
329:I have quite a bit of sympathy for the idea that psychology and cognitive science have much to offer philosophy, and that the reverse is true as well. ~ L A Paul,
330:Psychology and acting are very closely linked. It's just about studying people and how they work. It can be an incredible discipline and exercise. ~ Claire Danes,
331:The test of learning psychology is whether your understanding of situations you encounter has changed, not whether you have learned a new fact. ~ Daniel Kahneman,
332:The study of human psychology usually relies on the use of questionnaires, which are heavy on self-reported feelings and light on actual behavior. ~ Frans de Waal,
333:But even those who reject all religions cannot shake the basic religious psychology of figure 11.2: doing linked to believing linked to belonging. ~ Jonathan Haidt,
334:But having a really good understanding of history, literature, psychology, sciences - is very, very important to actually being able to make movies. ~ George Lucas,
335:By combining elements such as hypnosis, magic, neurolinguistic programming and psychology, I can make it appear that I can hack into people's brains. ~ Keith Barry,
336:Many books in popular psychology are a melange of the author's comments, a dollop of research, and stupefyingly dull transcriptions from interviews. ~ Carol Tavris,
337:Psychology means parsley. It looks pretty, smells nice, and, if you put in into a stew, it’s tasty. But go chew parsley raw! Not interested, huh? ~ Sholom Aleichem,
338:The question of manuscript changes is very important for literary criticism, the psychology of creation and other aspects of the study of literature. ~ Umberto Eco,
339:The younger generation is vibrant with a new psychology; the new spirit is awake in the masses . . . Each generation . . . will have its creed. ~ Alain LeRoy Locke,
340:Human nature is perpetual. In most respects it is the same today as in the time of Caesar. So the principles of psychology are fixed and enduring ~ Claude C Hopkins,
341:Human nature, though being the product of historical evolution, has certain inherent mechanisms and laws, to discover which is the task of psychology. ~ Erich Fromm,
342:I'm trying to broaden the scope of positive psychology well beyond the smiley face. Happiness is just one-fifth of what human beings choose to do. ~ Martin Seligman,
343:You see, you’ve asked why and you’re willing to listen to me. That shows true psychology! But the main thing is not to interrupt me with questions ~ Sholom Aleichem,
344:There is an increasingly pervasive sense that one age is over and a new one is beginning - in business, in politics, in science, in psychology. ~ Marianne Williamson,
345:the surface. To begin to approach that goal, we need a new psychology that can help us get closer to each other than most of us are able to do now. ~ William Glasser,
346:The weakling and the neurotic attached to his neurosis are not anxious to turn such a powerful searchlight upon the dark corners of their psychology. ~ Sigmund Freud,
347:Yes, one day perhaps the leading intellects of Russia and of Europe will study the psychology of Russian crime, for the subject is worth it. But ~ Fyodor Dostoyevsky,
348:Genuine self-acceptance is not derived from the power of positive thinking, mind games or pop psychology. IT IS AN ACT OF FAITH in the God of grace. ~ Brennan Manning,
349:Interestingly, human irrationality is a hot topic in economics at the moment. Behavioural economics it's called, on the cusp of economics and psychology. ~ Evan Davis,
350:One might say that depression is nature’s way, God’s way, and our own psychology’s way of saying to us that the way we look at our life is not okay. ~ David R Hawkins,
351:Your kind of politics is dead. They are dead because any tinhorn with a loud mouth and a brassy front could gain power by appeal to mob psychology. ~ Clifford D Simak,
352:Nandy embraces the cultural indices of a subjectivity which is not governed by the rationalist psychology and reality-orientation of a contested modernity. ~ Anonymous,
353:people had the mistaken idea that Poe wrote fantastic stories about the supernatural, when in fact he wrote realistic stories about abnormal psychology. ~ Stephen King,
354:Psychology as a science has its limitations, and, as the logical consequence of theology is mysticism, so the ultimate consequence of psychology is love. ~ Erich Fromm,
355:The psychotic drowns in the same waters in which the mystic swims with delight. ~ Stanislav Grof, Psychology of the Future: Lessons from Modern Consciousness Research,
356:Psychology cannot tell people how they ought to live their lives. It can however, provide them with the means for effecting personal and social change. ~ Albert Bandura,
357:Studying psychology is fun because you're always looking for the same things I think a writer should be looking for, which is the story behind the story. ~ Chris Cleave,
358:What new psychology suggests, it's the factor that is top of consciousness at the moment before you make that economic decision that will win the day. ~ Robert Cialdini,
359:Whether science-and indeed civilization in general-can long survive depends upon psychology, that is to say, it depends upon what human beings desire. ~ Bertrand Russell,
360:As is so often the case, the supposedly insignificant understood the psychology of the strong, while the strong didn't have a clue about the other. ~ Jacqueline Novogratz,
361:Dreams are an insight into our psychology: they are what we are, but stripped of the conventions and norms of psychology, and the rules of the physical world… ~ Belsebuub,
362:Mere knowledge of human psychology would in itself infallibly make us despondent if we were not cheered and kept alert by the satisfaction of expressing it. ~ Thomas Mann,
363:Social psychology has found the more you reward people for doing something, the more they tend to lose interest in whatever they had to do to get the reward. ~ Alfie Kohn,
364:The attitude of physiological psychology to sensations and feelings, considered as psychical elements, is, naturally, the attitude of psychology at large. ~ Wilhelm Wundt,
365:Though I never shout at Labour Members or insult them, I can never understand the psychology of some of our men who endeavoured to reason with them. ~ Neville Chamberlain,
366:We rounded the corner to the door of the building, and I came to a dead stop. Lounging on a bench beside the main entry to the Psychology building was Holden. ~ Ivy Layne,
367:Gnosis is the characteristic, illumined, significant action of spirit in its own native reality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
368:I learned more about psychology in the five hours after taking these mushrooms than in the preceding 15 years of studying and doing research in psychology. ~ Timothy Leary,
369:I'd say I dream in Esperanto. Sometimes I remember some dreams in another language, but dreaming in languages no, but figures yes, my psychology is this way. ~ Pope Francis,
370:Investing is an activity of forecasting the yield over the life of the asset; speculation is the activity of forecasting the psychology of the market. ~ John Maynard Keynes,
371:"Medical psychology, growing as it did out of professional practice, insists on the personal nature of the psyche. By this I mean the views of Freud and Adler." ~ Carl Jung,
372:Soul Psychology is not just a psychological model, but an energetic reality." -Penczak in Temple of The Crown: Union With Spirit (Living Temple Vol 1) ~ Christopher Penczak,
373:What we call 'normal' in psychology is really a psychopathology of the average, so undramatic and so widely spread that we don't even notice it ordinarily. ~ Abraham Maslow,
374:A sociocultural environment is not some cunningly contrived thing only exists in social psychology labs. Don't look now, but you're in one right this moment. ~ Cordelia Fine,
375:Food is so fundamental, more so than sexuality, aggression, or learning, that it is astounding to realize the neglect of food and eating in depth psychology. ~ James Hillman,
376:Hence one could say cum grano salis that history could be constructed just as easily from one’s own unconscious as from the actual texts. ~ Carl Jung, Psychology and Alchemy,
377:One of the most troubling findings in all of psychology has to be the fact that narcissists and psychopaths often make really good first impressions. ~ Heidi Grant Halvorson,
378:There is a concept in cognitive psychology called the channel capacity, which refers to the amount of space in our brain for certain kinds of information. ~ Malcolm Gladwell,
379:The specific areas of science that I have explored most over the years are subatomic physics, cosmology, and biology, including neuroscience and psychology. ~ Dalai Lama XIV,
380:This ubiquitous feature of human psychology is a process known as adaptation. Simply put, we get used to things, and then we start to take them for granted. ~ Barry Schwartz,
381:For the first time in human history the psychology that is a prerequisite for intimacy has become the psychology that is a prerequisite for species survival. ~ Warren Farrell,
382:From the viewpoint of analytic psychology, the theatre, aside from any aesthetic value, may be considered as an institution for the treatment of the mass complex. ~ Carl Jung,
383:"Investigation of the psychology of the unconscious con- fronted me with facts which required the formulation of new concepts. One of these concepts is the self." ~ Carl Jung,
384:It is easier to study the 'behavior' of rats than people, because rats are smaller and have fewer outside commitments. So modern psychology is mostly about rats ~ Celia Green,
385:But none of those deductions were methodical, Watson. That was all psychology. I loathe psychology.” “It’s okay,” I told her. “I hate losing at games, too. ~ Brittany Cavallaro,
386:Education by choice, with its marvelous motivating psychology of desire for truth, will make life ever cleaner and happier, more rhythmical and artistic. ~ R Buckminster Fuller,
387:For those still stuck in the trap of scientific skepticism, I recommend the book Irreducible Mind: Toward a Psychology for the 21st Century, published in 2007. ~ Eben Alexander,
388:If you want to understand entrepreneurs, you have to study the psychology of the juvenile delinquent. They don't have the same anxiety triggers that we have. ~ Abraham Zaleznik,
389:I mean that I think I find the psychology of people more interesting than politics. I think the psychology of politics is more interesting than straight politics. ~ Joan Cusack,
390:Mom, Dad, Baby, they were three advanced people with three advanced degrees in psychology—they thought more before nine A.M. than most people thought all month. ~ Gillian Flynn,
391:Social psychology is especially interested in the effect which the social group has in the determination of the experience and conduct of the individual member. ~ George H Mead,
392:The results of ethnic psychology constitute, at the same time, our chief source of information regarding the general psychology of the complex mental processes. ~ Wilhelm Wundt,
393:Physics investigates the essential nature of the world, and biology describes a local bump. Psychology, human psychology, describes a bump on the bump. ~ Willard Van Orman Quine,
394:I'd like to be for cinema what Shakespeare was for theatre, Marx for politics and Freud for psychology: someone after whom nothing is as it used to be. ~ Rainer Werner Fassbinder,
395:I’m a psychology major for crying out loud!  I should be able to spot when someone can’t handle reality when I see it.  I can’t do this anymore.  Goodbye, Jessica. ~ Keary Taylor,
396:Jung and Pauli were ultimately brought to the archetypal hypothesis as the result of perceiving parallel developments in depth psychology and quantum physics. ~ Vasile V. Morariu,
397:The ubiquitous feature of human psychology is a process known as adaptation. Simply put, we used get to things and then we start to take them for granted. ~ Barry Schwartz,
398:We're not excusing the ones who are mean, but I want girls to understand the psychology. It's not in everyone. But the bully needs to put this pain somewhere. ~ Elizabeth Berkley,
399:Jim Thompson understood something about the serial killer before the psychology caught up to it, which is that they are detached to it and they do want to get caught. ~ Val Kilmer,
400:Negotiation, Information Technology, and the Problem of the Faceless Other,” in Leigh L. Thompson, editor, Negotiation Theory and Research (Psychology Press, 2006). ~ Roger Fisher,
401:Psychobabble attempts to redefine the entire English language just to make a correct statement incorrect. Psychology is the study of why someone would try to do this. ~ Criss Jami,
402:What we have come to, through a combination of popular psychology and expanding technology, is a presumption that all our thoughts and feelings are worth uttering. ~ Judith Martin,
403:Habits of thinking need not be forever. One of the most significant findings in psychology in the last twenty years is that individuals choose the way they think. ~ Martin Seligman,
404:One cannot be interested in crime without being interested in psychology. It is not the mere act of killing, it is what lies behind it that appeals to the expert. ~ Agatha Christie,
405:Physiological psychology, on the other hand, is competent to investigate the relations that hold between the processes of the physical and those of the mental life. ~ Wilhelm Wundt,
406:Recent research in social psychology has shown that happy people are not people who have more; rather, they are people who are happy with what they already have. ~ Daniel J Levitin,
407:There's something in psychology called the narrative paradigm, which essentially means that we think of our lives as stories in which we are the main characters. ~ Aleksandar Hemon,
408:At last, psychology gets serious about glee, fun, and happiness. Martin Seligman has given us a gift-a practical map for the perennial quest for a flourishing life. ~ Daniel Goleman,
409:The restriction of studies of human intellect and character to studies of conscious states was not without influence on a scientific studies of animal psychology. ~ Edward Thorndike,
410:Zik spits into the dirt in from of home plate, his own little ritual. He digs in and grits his teeth, snarling at the Heat. Psychology. Baseball's all about psychology. ~ Barry Lyga,
411:At the level of ego-psychology', wrote Mowrer in his survey on 'Motivation' in the Annual Review for 1952, 'there may be said to be only one master motive: anxiety. ~ Arthur Koestler,
412:I like purple too. I looked up color psychology before doing any house painting, because I was curious what the colors I like mean. And purple is very royal and creative. ~ Paul Dano,
413:There is nothing more absurd, as I view it, than that conventional association of the homely and the wholesome which seems to pervade the psychology of the multitude. ~ H P Lovecraft,
414:There's definitely a psychology to making you feel important and like you're part of the game. It's a very special quality, especially with a first-time director. ~ Jennifer Coolidge,
415:I learned everything I know about the world from watching TV. There’s a whole lot of psychology in there if you’re paying attention, and I was a captive audience. ~ Karen Marie Moning,
416:Physiology and psychology cover, between them, the field of vital phenomena; they deal with the facts of life at large, and in particular with the facts of human life. ~ Wilhelm Wundt,
417:What could possibly persuade a Christian to look to psychology, invented by anti-Christians and only lately come upon the scene, for help in living a life pleasing to God? ~ Dave Hunt,
418:When one denies the supernatural it is unwise to hold forth on matters that have no meaning without it or to busy oneself with the psychology of those who accept it. ~ Frithjof Schuon,
419:A religion, even if it calls itself a religion of love, must be hard and unloving to those who do not belong to it. ~ Sigmund Freud, Group Psychology and the Analysis of the Ego (1921),
420:I had almost no background for the work in computer science, artificial intelligence, and cognitive psychology...Interdisciplinary adventure is easiest in new fields. ~ Herbert A Simon,
421:I have discovered the value of psychology and psychiatry, that their teachings can undo knots in us and permit life to flow again and aid us in becoming more truly human. ~ Jean Vanier,
422:It is certain that the study of human psychology, if it were undertaken exclusively in prisons, would also lead to misrepresentation and absurd generalizations. ~ Jacques Yves Cousteau,
423:Sociopaths, psychopaths, serial killers. Who sees our side of things, truly? Criminal psychology teaches you how to catch them. It doesn't teach you to truly understand them ~ V F Mason,
424:The process of acting is no different [playing human or ape]. You're embodying the character. You're creating the psychology and the physicality. You're living the moment. ~ Andy Serkis,
425:Astrology is assured of recognition from psychology, without further restrictions, because astrology represents the summation of all the psychological knowledge of antiquity. ~ Carl Jung,
426:I just love learning about the way people used to live their lives, and I think what also ties into that is psychology, because I like knowing why people do certain things. ~ Molly Quinn,
427:In addition to the arts and poetry, we might say that depth psychology devotes itself to tracking the gods in a godless time. This is a thankless task, but a necessary one. ~ David Tacey,
428:It is quite possible--overwhelmingly probable, one might guess--that we will always learn more about human life and personality from novels than from scientific psychology ~ Noam Chomsky,
429:Seduction is a game of psychology, not beauty, and it is within the grasp of any person to become a master at the game. All that is required is that you look at the world ~ Robert Greene,
430:The professor said people had the mistaken idea that Poe wrote fantastic stories about the supernatural, when in fact he wrote realistic stories about abnormal psychology. ~ Stephen King,
431:Design, to me, is part psychology, part sociology, and part magic. A good decorator should know what's going on in someone's marriage and how their kids are doing in school. ~ Nate Berkus,
432:If I hadn't been an actress, I was thinking seriously about going into psychology. It's just really what I'm interested in: the human psyche and how we process information. ~ Claire Danes,
433:The other thing [my psychology professor] said to me was that I was always very mindful of the person who was away from the group, that I was always trying to bring them in. ~ Paul Beatty,
434:If men were the automatons that behaviorists claim they are, the behaviorist psychologists could not have invented the amazing nonsense called 'behaviorist psychology.' ~ Robert A Heinlein,
435:I maintain that to-day many an inventor, many a diplomat, many a financier is a sounder philosopher than all those who practise the dull craft of experimental psychology. ~ Oswald Spengler,
436:it doesn’t take a psychology degree to see how much you needed the Domination, the control stripped away, the light shone right in your eyes, blinding you as it exposed you. ~ Kendall Grey,
437:...we live in a system, an ideology, and probably a wounded psychology that allow full feeling only sporadically. The system numbs us; it also depends on our numbness. ~ Charles Eisenstein,
438:All good storytellers study psychology ... Novelists, filmmakers, even actors. You have to know the rules of human behavior before you can make your characters break them. ~ Katharine McGee,
439:I study English literature but my friends are doing psychology and things like that. No one cares about acting there. It's not competitive and it's a nice environment for me. ~ Yasmin Paige,
440:Marx's father became a Christian when Marx was a little boy, and some, at least, of the dogmas he must have then accepted seem to have born fruit in his son's psychology. ~ Bertrand Russell,
441:The philosophical I is not the man, not the human body or the human soul of which psychology treats, but the metaphysical subject, the limit - not a part of the world. ~ Ludwig Wittgenstein,
442:I never thought I would write an autobiography, probably because my first novel, Go Now, is really all drawn from my life, even though it's more about the psychology going on. ~ Richard Hell,
443:I think investment psychology is by far the more important element, followed by risk control, with the least important consideration being the question of where you buy and sell. ~ Tom Basso,
444:It is also a terrible trait of men that they should be incapable of understanding the forces of the universe intuitively, otherwise than in terms of a psychology of wrath. ~ Gaston Bachelard,
445:Psychology is still trying to explain the perception of the position of an object in space, along with its shape, size, and so on, and to understand the sensations of color. ~ James J Gibson,
446:Realizing that our actions, feelings and behaviour are the result of our own images and beliefs gives us the level that psychology has always needed for changing personality. ~ Maxwell Maltz,
447:Such labor follows in the steps of Freud, who has become the Ptolemy of psychology, for now, with him, anyone can explain human phenomena, raising epicycles upon epicycles... ~ Stanis aw Lem,
448:We now know from decades of research in both psychology and neuroscience that the state of mental strain that accompanies deep work is also necessary to improve your abilities. ~ Cal Newport,
449:I got a bit obsessed with the whole English language and was writing journals and poetry. I've always been intrigued about psychology and philosophy and how people's minds work. ~ Lara Pulver,
450:It isn't the American white man who is a racist, but it's the American political, economic and social atmosphere that automatically nourishes a racist psychology in the white man. ~ Malcolm X,
451:On the other hand, ethnic psychology must always come to the assistance of individual psychology, when the developmental forms of the complex mental processes are in question. ~ Wilhelm Wundt,
452:While I'm not an expect in psychology, I'm of the opinion that anyone - even strangers - can sense the urgency of a request, and most people will usually do the right thing. ~ Nicholas Sparks,
453:Neither woman nor man lives by work, or love, alone ... The human self defines itself and grows through love and work: All psychology before and after Freud boils down to that. ~ Betty Friedan,
454:Psychology, so dedicated to awakening human consciousness, needs to wake itself up to one of the most ancient human truths: we cannot be studied or cured apart from the planet. ~ James Hillman,
455:A free throw seems boring but then when you sort of dig into what's going on and the history and psychology and the social anthropology around the free throw - it's interesting. ~ Alex Blumberg,
456:It is an accepted commonplace in psychology that the spiritual level of people acting as a crowd is far lower than the mean of each individual's intelligence or morality. ~ Christian Lous Lange,
457:You speak to me, in your own fashion, of a strange psychology which is able to reconcile the wonders of a master craftsmanship with aberrations due to unfathomable stupidity. ~ Jean Henri Fabre,
458:Bashful=Spanish, Miss Gardenia
Doc=Psychology, Mr. Wang
Happy=Chemistry 2, Mr. Durbin
Dopey=English Lit., Mr. Purcell
Dippy=Math, Mrs. Craig
Dumbass=PE, Coach Crater ~ Lisa McMann,
459:People used to trust their doctor. They went to an expert. Now people have new ideas and are thinking for themselves. That's a very important change in our collective psychology. ~ James Hillman,
460:The systematic study of mass psychology revealed to students the potentialities of invisible government of society by manipulation of the motives which actuate man in the group. ~ Edward Bernays,
461:UCLA psychology professor emeritus Albert Mehrabian discovered that face-to-face communication can be broken down into three components: words, tone of voice, and body language. ~ John C Maxwell,
462:Everyone who has any familiarity with psychology knows about the danger of disowning the murderer within. Far fewer people understand the tragedy of disowning the hero within. ~ Nathaniel Branden,
463:Let us not have a computer psychology that makes us think we know it all. All answers on computers - but no surprises. The challenge of love. God reveals himself through surprises. ~ Pope Francis,
464:The lived experiences which could not find adequate scientific expression in the substance doctrine of rational psychology were now validated in light of new and better methods. ~ Wilhelm Dilthey,
465:You know how it is when you go to be the subject of a psychology experiment and nobody else shows up and you think maybe that's part of the experiment? I'm like that all the time. ~ Steven Wright,
466:A more normal, mature way to think about it [my work] would be, Oh, I work on multiple projects at once and they overlap, but the actual psychology of it is a lot more self-abusing. ~ Miranda July,
467:Logical positivists have never taken psychology into account in their epistemology, but they affirm that logical beings and mathematical beings are nothing but linguistic structures. ~ Jean Piaget,
468:More may have been learned about the brain and the mind in the 1990s - the so-called decade of the brain - than during the entire previous history of psychology and neuroscience. ~ Antonio Damasio,
469:In displaying the psychology of your characters, minute particulars are essential. God save us from vague generalizations!"

(Letter to Alexander Chekhov, May 10, 1886) ~ Anton Chekhov,
470:My sister tested my IQ when she was getting her master’s degree in school psychology and I tested as a genius in half the categories and nearly cognitively impaired in the other half. ~ Amy Schumer,
471:The aim of Positive Psychology is to catalyze a change in psychology from a preoccupation only with repairing the worst things in life to also building the best qualities in life. ~ Martin Seligman,
472:"The feeling-value is a very important criterion which psychology cannot do without, because it determines in large measure the role which the content will play in the psychic economy." ~ Carl Jung,
473:We have lost the art of living, and in the most important science of all, the science of daily life, the science of behavior, we are complete ignoramuses. We have psychology instead. ~ D H Lawrence,
474:Beginners focus on analysis, but professionals operate in a three dimensional space. They are aware of trading psychology their own feelings and the mass psychology of the markets. ~ Alexander Elder,
475:Psychology is sometimes called a new science. This is quite wrong. Psychology is, perhaps, the oldest science, and, unfortunately, in its most essential features a forgotten science. ~ P D Ouspensky,
476:Every mind has another vision of reality. There is not a common reality. Every person thinks he is like the others, but every person is different, living in his own psychology. ~ Alejandro Jodorowsky,
477:Italy was a surprise in my life. I went there just to make money and then go back to Israel and study psychology. The arts wasn't something I grew up with or thought I could be part of. ~ Moran Atias,
478:Morality is not just any old topic in psychology but close to our conception of the meaning of life. Moral goodness is what gives each of us the sense that we are worthy human beings. ~ Steven Pinker,
479:Psychology teaches us at every step that though two types of activity can have the same external manifestation, whether in origin or essence, their nature may differ most profoundly. ~ Lev S Vygotsky,
480:Beneath the sophistication of Buddhist psychology lies the simplicity of compassion. We can touch into this compassion whenever the mind is quiet, whenever we allow the heart to open. ~ Jack Kornfield,
481:Fear has disappeared. No more fear. In Asia, it is different. They've discovered again the fear and the psychology of the characters. Without psychology, the horror film doesn't exist. ~ Dario Argento,
482:In fact, it is Shakespeare who gives us the map of the mind. It is Shakespeare who invents Freudian Psychology. Freud finds ways of translating it into supposedly analytical vocabulary. ~ Harold Bloom,
483:I was a physical education major with a child psychology minor at Temple, which means if you ask me a question about a child's behavior, I will advise you to tell the child to take a lap. ~ Bill Cosby,
484:The study of human psychology usually relies on the use of questionnaires, which are heavy on self-reported feelings and light on actual behavior. But I favor the reverse. We need more ~ Frans de Waal,
485:Before you can do anything at all psychological, you must dissolve the initial mindset with which you approach a problem. Problems themselves are fixed positions. ~ James Hillman, Alchemical Psychology,
486:In practice, socialism didnt work. But socialism could never have worked because it is based on false premises about human psychology and society, and gross ignorance of human economy. ~ David Horowitz,
487:People who care about justice are swayed more by reason than emotion, according to new brain scan research from the Department of Psychology and Center for Cognitive and Social Neuroscience. ~ Anonymous,
488:In psychology, this idea is known as fluency: when a piece of information is consumed fluently, it neatly slides into our patterns of expectation, filling us with satisfaction and confidence. ~ Anonymous,
489:Such tendencies form an ever-present "shadow" to our conscious mind. This is why well-meaning people are understandably afraid of the unconscious, and incidentally of psychology. P. 83 ~ Carl Gustav Jung,
490:Good photographs aren't just complex. They are enigmatic. Images are beguiling. And the way they play into our psychology, into our visual cortex, is something we still don't understand. ~ Stuart Franklin,
491:In psychology (okay, Twilight) they teach you about the notion of imprinting, and I think it applies here. I reverse-imprinted with athleticism. Ours is the great non-love story of my life. ~ Mindy Kaling,
492:I was now at a university in New York, a professor of existential psychology with the not inconsiderable thesis that magic, dread, and the perception of death were the roots of motivation. ~ Norman Mailer,
493:people who grow up in Western, educated, industrial, rich, and democratic (WEIRD) societies are statistical outliers on many psychological measures, including measures of moral psychology ~ Jonathan Haidt,
494:"The fact that we have only recently discovered psychology shows plainly enough that it has taken us all this time to make a clear distinction between ourselves and the contents of our minds.” ~ Carl Jung,
495:The Russian leaders are keen judges of human psychology, and as such they are highly conscious that loss of temper and of self-control is never a source of strength in political affairs. ~ George F Kennan,
496:When it's only clothes, that is not satisfying enough for me. I don't think I could do this for 10, 20 years if that was all. It also has to be about a psychology or a mentality or a concept. ~ Raf Simons,
497:Anyway, there is a lot of really interesting work going on in the neuroscience and psychology of consciousness, and I would love to see philosophers become more closely involved with this. ~ David Chalmers,
498:Child psychology and animal psychology are of relatively slight importance, as compared with the sciences which deal with the corresponding physiological problems of ontogeny and phylogeny. ~ Wilhelm Wundt,
499:Emerging in the 1960s, cognitive psychology used the same rigorous scientific approach as behaviorism but returned to the question of how behavior is actually generated inside the head. ~ Tom Butler Bowdon,
500:I never personalize anything because I think that can be dangerous. For me, the best way is - this may sound pretentious - but its to breathe the character and get into the psychology of it. ~ Imogen Poots,
501:It's a complex relationship when your dad happened to be president and you are president and then you have all the amateur psychology that goes on when people try to speculate about motivations. ~ Jeb Bush,
502:I've always been curious about the psychology of the person behind the mask. When someone is anonymous, it opens the door to all kinds of antisocial behavior, as seen by the Ku Klux Klan. ~ Philip Zimbardo,
503:Marnie was ahead of its time. People didn't talk about childhood and its effects on adult life. It was taboo to discuss sexuality and psychology and to put all that into a film was shocking. ~ Tippi Hedren,
504:That is why, according to this newer psychology, Christianity has already fulfilled its biological mission, and it is impossible for the modern man to understand its original significance. ~ Muhammad Iqbal,
505:For people that don't have any interest in the psychology of nuance, who need everything to be in their face, who don't want to analyze... those aren't the people I romanticize about dressing. ~ Marc Jacobs,
506:A primary flaw in my psychology is that I'll give people a hundred yards' worth of rope with which to hang themselves, but once they reach that hundred-yard line, I strangle them to death with it. ~ Jim Goad,
507:Formal logic, or logistics, is simply the axiomatics of states of equilibrium of thought, and the positive science corresponding to this axiomatics is none other than the psychology of thought. ~ Jean Piaget,
508:Modern psychology has pointed to the need of educating people to use a much larger portion of the mind. Transcendental meditation fulfills this need. And it can be taught very easily. ~ Maharishi Mahesh Yogi,
509:pricing psychology says that if there are two products with different price points and features on the market, introducing a third high-end product will make the one in the middle more desirable. ~ Anonymous,
510:The psychology degree is simply that I was a chemistry major, and they kept wanting the correct answer, whereas in psychology you basically write whatever you want, and chances are you get a B. ~ Jon Stewart,
511:But psychology is a more tricky field, in which even outstanding authorities have been known to run in circles, 'describing things which everyone knows in language which no one understands'. ~ Raymond Cattell,
512:Historians are presumed to be unable to "do psychology," which is "mystical" anyway, so they are forced to accept the most "rational" explanations... "and it is on these that history is built. ~ Lloyd deMause,
513:Humanistic psychology sings to my own deepest being and resonates with my belief that to help people reach their full potential, we need to take into account the whole person. ~ Scott Barry Kaufman, Transcend,
514:One reasonable reaction to evolutionary psychology is a self-consciousness so acute, and a cynicism so deep, that ironic detachment from the whole human enterprise may provide the only relief. ~ Robert Wright,
515:There's information about everything from poetry to pills, from picture frames to pyramids, and from pudding to psychology--and that's just in the P aisle, which we're walking down right now. ~ Daniel Handler,
516:To discover you purpose in life you must turn to God's Word, not the world's wisdom. You must build your life on eternal truths, not pop psychology, success-motivation, or inspirational stories. ~ Rick Warren,
517:What distinguishes the Jungian approach to developmental psychology from virtually all others is the idea that even in old age we are growing towards realization of our full potential. ~ Anthony Stevens, Jung,
518:If you think half of America votes badly because they are stupid or religious, you are trapped in a matrix ... Take the red pill, learn some moral psychology and step outside the moral matrix. ~ Jonathan Haidt,
519:Seligman’s discovery of learned helplessness has had a monumental impact in many different areas of psychology. Hundreds of studies leave no doubt that we can learn that we don’t have control. ~ Barry Schwartz,
520:Sex murders were usually the work of psychopaths and with that psychology was an innate ability to lie, to act, to feign surprise and horror when it was needed. Psychopaths were great liars. ~ Michael Connelly,
521:In other words, the feminine image extricates itself from the grip of the Terrible Mother, a process known in analytical psychology as the crystallization of the anima from the mother archetype. ~ Erich Neumann,
522:In the 1950s, American psychology was dominated by the behaviorists, whose endless experiments with lab rats aimed to show how easily the mammalian mind was shaped by its environment. Harlow ~ Tom Butler Bowdon,
523:Psychology, trading tactics, and money management are the three pillars of success, but there is the fourth factor that ties them together. That factor—which integrates all others—is record-keeping. ~ Anonymous,
524:We know less about the sexual life of little girls than of boys. But we need not feel ashamed of this distinction; after all, the sexual life of adult women is a 'dark continent' for psychology. ~ Sigmund Freud,
525:A large part of the popularity and persuasiveness of psychology comes from its being a sublimated spiritualism: a secular, ostensibly scientific way of affirming the primacy of spirit over matter. ~ Susan Sontag,
526:I didn't always know I wanted to do music, I got more into music in high school. I always sort of liked the idea of psychology so I thought of being a therapist or someone who helps other people. ~ Alex Gaskarth,
527:Our job with our digestion is to absorb nutrients and eliminate waste, and to not dwell on the waste - which is my issue with some of the pop American psychology masquerading as Yoga, by the way. ~ Gary Kraftsow,
528:the key problem of psychology is that of the specific kind of relatedness of the individual towards the world and not that of the satisfaction or frustration of this or that instinctual need per se ~ Erich Fromm,
529:Cognitive psychology tells us that the unaided human mind is vulnerable to many fallacies and illusions because of its reliance on its memory for vivid anecdotes rather than systematic statistics. ~ Steven Pinker,
530:great detail will help people to leave it behind. That is also a basic premise of cognitive behavioral therapy (CBT), which today is taught in graduate psychology courses around the world. ~ Bessel A van der Kolk,
531:It's not too difficult to get the skeletons out of the closet with people, but to get the gold out is a different matter. That is therapy. Psychology is the Art of finding the gold of the spirit. ~ Robert Johnson,
532:Such being the nature of mental life, the business of psychology is primarily to describe in detail the various forms which attention or conation assumes upon the different levels of that life. ~ Samuel Alexander,
533:Thus, psychology, as it pertains to man, is properly conceived and defined as the science that studies the attributes and characteristics which man possesses by virtue of his rational faculty. ~ Nathaniel Branden,
534:According to Jung, everybody knows that people have complexes; what is not so well known is that complexes can have us, can contradict the desires of our Ego. ~ Roberto Lima Netto, Easy Guide to Jungian Psychology,
535:A large part of the popularity and persuasiveness of psychology comes from its being a sublimated spiritualism: a secular, ostensibly scientific way of affirming the primacy of "spirit" over matter. ~ Susan Sontag,
536:Alas, sometimes clever people are too clever for our good. Some well-meaning plumbing designers have decided that consistency should be ignored in favor of their own, private brand of psychology. ~ Donald A Norman,
537:Any psychology of sign systems will be part of social psychology - that is to say, will be exclusively social; it will involve the same psychology as is applicable in the case of languages. ~ Ferdinand de Saussure,
538:Emerging in the 1960s, cognitive psychology used the same rigorous scientific approach as behaviorism but returned to the question of how behavior is actually generated inside the head. Between ~ Tom Butler Bowdon,
539:After the depression, after the war, Freudian psychology became much more than a science of human behavior, a therapy for the suffering. It became an all-embracing American ideology, a new religion. ~ Betty Friedan,
540:In situations of captivity the perpetrator becomes the most powerful person in the life of the victim, and the psychology of the victim is shaped by the actions and beliefs of the perpetrator. ~ Judith Lewis Herman,
541:Matter is a formation of life that has no real existence apart from the informing universal spirit which gives it its energy and substance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
542:Pennsylvania State researchers reported in the Journal of Sport & Exercise Psychology that the more physically active people are, the greater their general feelings of excitement and enthusiasm. ~ Neil Pasricha,
543:Refined indifference is a sports psychology precept: train like there's no tomorrow and then accept whatever happens. Once you step on the field realize that whatever is meant to be is meant to be. ~ Scott Hamilton,
544:I studied psychology in school, and the best psychology is in literature. It's so much easier to understand a character than a theory. You can recognize yourself—or other people—in a different way. ~ Natalie Portman,
545:Theatre is not supposed to represent psychology but passions, which is totally different. Its role is to represent the soul's different emotional states, and those of the mind, the world history. ~ Ariane Mnouchkine,
546:The flow of consciousness is one thing; the recollection of its course is another, yet you usually see them as the same. This is one of the oldest concepts in psychology and philosophy—phenomenology. ~ David McRaney,
547:The psychology degree comes from the fact that I was a chemistry major and they kept wanting the correct answer, whereas in psychology you basically write whatever you want, and chances are you get a B. ~ Lisa Rogak,
548:This supreme lesson of karma (and also of Western psychology, by the way)-take care of the problems now, or else you'll just have to suffer again later when you screw everything up the next time. ~ Elizabeth Gilbert,
549:Ingenuity in meeting and pursuing the pupil, that tact for the concrete situation, though they are the alpha and omega of the teacher's art, are things to which psychology cannot help us in the least. ~ William James,
550:The label derives from comparative psychology, the name of a field that traditionally has viewed animals as mere stand-ins for humans: a monkey is a simplified human, a rat a simplified monkey, and so ~ Frans de Waal,
551:This is the front edge of the spiritual, psychological movement and is where the tools of psychology have finally come together to create a mass healing. I think spiritual psychology is the next wave. ~ Kenny Loggins,
552:Timothy Wilson of the University of Virginia puts it more scientifically: “One of the most enduring lessons of social psychology is that behavior change often precedes changes in attitude and feelings. ~ David Brooks,
553:49 Wilhelm Wundt Principles of Physiological Psychology (1873–74) The book that made Wundt the dominant figure in the new science of psychology. Translated into English by Edward Titchener in 1904. ~ Tom Butler Bowdon,
554:I like developing characters who I find to have interesting psychology. Like politics and sex, but I'm really looking at bigger social problems that interest me, and that I can obsess over for a while. ~ Mora Stephens,
555:The problem in our society is the ego psychology and conventional wisdom about "look out for #1." That conventional wisdom thinks that "love your enemy" is to some a principle no one can ever live by. ~ Robert Thurman,
556:This principle, called “negativity bias,”13 shows up all over psychology. In marital interactions, it takes at least five good or constructive actions to make up for the damage done by one critical or ~ Jonathan Haidt,
557:you should keep a brisk pace and a brief look into the psychology of perfectionism and assumptive thinking (so you can stay objective and avoid getting caught up in your head and failing to take action). ~ Steven Fies,
558:By studying psychology i want to be a better actor. There's something about studying body language and non-spoken emotion - I know the innate response. But to really study it like a science would be fun. ~ Shia LaBeouf,
559:Have you thought about the evolutionary psychology of it? Men have evolved to be strong worker homestead-keepers, while women—with babies to protect from harm—have had to become aggressive and violent. ~ Naomi Alderman,
560:I think the future of psychotherapy and psychology is in the school system. We need to teach every child how to rarely seriously disturb himself or herself and how to overcome disturbance when it occurs. ~ Albert Ellis,
561:I had a prodigious life, living in a grown-up world when I was a child. But I think my abilities were about perceptiveness, and they were about examining psychology and examining people and relationships. ~ Jodie Foster,
562:Whilst part of what we perceive comes through our senses from the object before us, another part (and it may be the larger part) always comes out of our own mind. William James, The Principles of Psychology ~ Caleb Carr,
563:Cultures are never merely intellectual constructs. They take form through the collective intelligence and memory, through a commonly held psychology and emotions, through spiritual and artistic communion. ~ Tariq Ramadan,
564:It is one of the aims of linguistics to define itself, to recognise what belongs within its domain. In those cases where it relies upon psychology, it will do so indirectly, remaining independent. ~ Ferdinand de Saussure,
565:Neither physical science nor psychology can ever 'explain' human consciousness. To me then, human consciousness lies outside science, and it is here that I seek the relationship between God and man. ~ Nevill Francis Mott,
566:People were startled to hear that if we don’t go to the spirit, the spirit comes to us as neurosis. This is the immediate, practical connection between psychology and religion in our time. ~ Robert A. Johnson, Inner Work,
567:Recent publications about Pauli, who died in 1958, indicate that he was working toward a theory of the overlap of quantum physics and psychology and that this overlap was revealed to him by dream images. ~ Fred Alan Wolf,
568:When we speak of psychological projection we must, as I have already pointed out, always remember that it is an unconscious process that works only so long as it stays unconscious. ~ Carl Jung, Psychology and Alchemy,
569:The white man is not inherently evil, but America's racist society influences him to act evilly. The society has produced and nourishes a psychology which brings out the lowest, most base part of human beings. ~ Malcolm X,
570:A Separation Psychology produces a Separation Sociology, a way of socializing with each other that encourages the entire human society to act as separate entities serving their own separate interests. ~ Neale Donald Walsch,
571:If you were very bright and you became head of a department, as I did, of the psychology department, you were encouraged to go on to graduate work. But as a women you didn't even think about discrimination. ~ Betty Friedan,
572:Jung observed that the work of being an evolved human being consists of three parts. Psychology can bring us insight, but then, he insisted, come the moral qualities of the individual: courage and endurance. ~ James Hollis,
573:One semester, I was busted for reverse plagiarism, which basically meant I was too lazy to research a paper for my psychology class so cited false references to support my own theories on deviant behavior. ~ Jennifer Coburn,
574:I went to a public high school with a magnet program for law and psychology. But right before my junior year, I decided that I wanted to leave and become an actress, so I graduated early and moved out to L.A. ~ Ashley Greene,
575:Opportunities change, strategies change, but people and psychology do not change. If trend-following systems don’t work well, something else will. There’s always money being lost, so someone out there has to win. ~ Gil Blake,
576:The psychology of a language which, in one way or another, is imposed upon one because of factors beyond one's control, is very different from the psychology of a language which one accepts of one's free will. ~ Edward Sapir,
577:There is a law in psychology that if you form a picture in your mind of what you would like to be, and you keep and hold that picture there long enough, you will soon become exactly as you have been thinking. ~ William James,
578:There's a common criticism of evolutionary psychology that it's fatalistic and it dooms us to eternal strife, 'Why even try to work toward peace if we're just bloody killer apes and violence is in our genes?' ~ Steven Pinker,
579:Using psychology for soul-care is like dressing cancer with Band-Aids. It may temporarily relieve the pain or even mask the symptoms, but it will never penetrate the issues of the heart like God’s Word. ~ John F MacArthur Jr,
580:A great deal of research in social psychology shows that people are warmer and more trusting toward people who look like them, dress like them, talk like them, or even just share their first name or birthday. ~ Jonathan Haidt,
581:“As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being.” - ~ Carl Jung (1875 – 1961) Swiss psychiatrist and psychoanalyst who founded analytical psychology, Wikipedia,
582:I had lots of books, most of them nonfiction, because I’d always felt that in nonfiction, specifically in the disciplines of psychology, philosophy, and theology, I might find clues about ways to live my life. ~ Lauren Slater,
583:I studied psychology for a couple of years as a personal hobby, so you start learning about people and listening to your intuition, like when you you're feeling that people are not being entirely straight with you. ~ Afrojack,
584:I understand the psychology of the sport, especially inside the ring. From bell to bell, from when my entrance plays and I step through that curtain, people have to wonder what's going on inside that guy's head. ~ Randy Orton,
585:My stories are warnings; they're not predictions. If they were predictions, I wouldn't do them. Because then I'd be part of the doom-ridden psychology. But every time I name a problem, I try to give a solution. ~ Ray Bradbury,
586:... the novel, as a living force, if not as a work of art, owes an incalculable debt to what we call, mistakenly, the new psychology, to Freud, in his earlier interpretations, and more truly, I think, to Jung. ~ Ellen Glasgow,
587:The task of physiological psychology remains the same in the analysis of ideas that it was in the investigation of sensations: to act as mediator between the neighbouring sciences of physiology and psychology. ~ Wilhelm Wundt,
588:"Why is psychology the youngest of the empirical sciences? . . . Simply because we had a religious formula for everything psychic -- and one that is far more beautiful and comprehensive than immediate experience." ~ Carl Jung,
589:During the campaign, Bill and I both went back and reread The True Believer, Eric Hoffer’s 1951 exploration of the psychology behind fanaticism and mass movements, and I shared it with my senior staff. ~ Hillary Rodham Clinton,
590:Extreme heroism springs from something that no scientific theory can fully explain; it's an illogical impulse that flies in the face of biology, psychology, actuarial statistics, and basic common sense. ~ Christopher McDougall,
591:It would be bypassing the issue to say that the artist's business is to work with this and that material or manipulate the findings of perceptual psychology, and that the rest should be left to other professions. ~ Hans Haacke,
592:Spirituality is rebellion; religiousness is orthodoxy. Spirituality is individuality; religiousness is just remaining part of the crowd psychology. Religiousness keeps you a sheep, and spirituality is a lion's roar. ~ Rajneesh,
593:A lot of narrative films leave you no space for anything else but eating popcorn. I want to go in the complete opposite direction. I have to evacuate all psychology, to be less a protagonist and more a presence. ~ Elia Suleiman,
594:every evening at sunset I am going to drop all my worries overboard until I develop the psychology of casting them entirely out of my consciousness. Every day I shall watch them disappear in the great ocean of time. ~ Anonymous,
595:If Adler’s theory of human action relates to power, concentration camp survivor Viktor Frankl’s brand of existential psychology, “logotherapy,” posits that the human species is uniquely made to seek meaning. ~ Tom Butler Bowdon,
596:If Baudelaire, in hieroglyphics of the soul, had deciphered the return of the age of the sentiment and ideas, Poe, in the field of morbid psychology had more especially investigated the domain of the soul. ~ Joris Karl Huysmans,
597:I'm fascinated with psychology, and with why a person walks the way they walk or why they walk into a room the way they do or why we are the way we are, and it's not exclusive to the psychology of a character. ~ Tatiana Maslany,
598:It might be said that the secret of Merlin was carried on by alchemy, primarily in the figure of Mercurius. Then Merlin was taken up again in my psychology of the unconscious and – remains uncomprehended to this day! ~ Carl Jung,
599:It's one of the maddening perversities of human psychology that we only notice we're alive when we're reminded we're going to die, the same way some of us appreciate our girlfriends only after they've become exes. ~ Tim Kreider,
600:There are... for us no instincts—we no longer need the term in psychology. Everything we have been in the habit of calling an 'instinct' today is a result largely of training—belonging to man's learned behavior. ~ John B Watson,
601:The Tyr had tried. It had really tried. It must have gone over every element of human psychology, tried desperately to understand the nature of human aesthetic sense … and then failed, miserably, in every regard. ~ C S Friedman,
602:I would have been glad to agree to let them all proceed henceforth in complete ignorance of psychology, if they would forget my opinion of chocolate sodas or the story of the amusing episode on a Spanish streetcar. ~ B F Skinner,
603:no single book, or expert, or field could fully explain the problems of hillbillies in modern America. Our elegy is a sociological one, yes, but it is also about psychology and community and culture and faith. During ~ J D Vance,
604:Our problem, from the point of view of psychology and from the point of view of genetic epistemology, is to explain how the transition is made from a lower level of knowledge to a level that is judged to be higher. ~ Jean Piaget,
605:The general statement that the mental faculties are class concepts, belonging to descriptive psychology, relieves us of the necessity of discussing them and their significance at the present stage of our inquiry. ~ Wilhelm Wundt,
606:Depth psychology does not, in my view, seek to replace religion, but does seek to "dream onward" the processes that have been lost to consciousness due to our failure to understand the symbolic messages of religion. ~ David Tacey,
607:Policy makers, like most people, normally feel that they already know all the psychology and all the sociology they are likely to need for their decisions. I don't think they are right, but that's the way it is. ~ Daniel Kahneman,
608:The most bizarre demographics come up to me. Men in their 50s come up to me and are like, "Alison is my favorite. I hated her at first, and now I love her." I don't know what that says about people's psychology. ~ Tatiana Maslany,
609:“Your vision will become clear only when you look into your heart….Who looks outside, dreams.Who looks inside awakens.”- ~ Carl Jung (1875-1961), a Swiss psychiatrist and psychoanalyst who founded analytical psychology, Wikipedia,
610:11 Jerome Bruner Acts of Meaning: Four Lectures on Mind and Culture (1990) A founder of cognitive psychology argues for a model of the mind based on the creation of meaning rather than computational processing. ~ Tom Butler Bowdon,
611:Beauty is something everybody longs for, needs, and tries to obtain in some way - whether through nature, or a man or a woman, or music, or whatever. The soul yearns for it. Psychology seems to have forgotten that. ~ James Hillman,
612:Evil gives you far more strings to pull. But I must say that I have never been interested in the psychology of evil, not in the slightest. Perhaps I'm not interested in evil, but in the dark sides of human beings. ~ Lars von Trier,
613:In large part, depth psychology has arisen because of this schism between human rational consciousness and its instinctual basis, in an attempt to bring the two into a more constructive and balanced relationship. ~ Keiron Le Grice,
614:is that it is a breakdown of the ability to build components of the dark matter of the mind, structured cultural knowledge that underlies the development of the psychology of each individual as a cultural being. ~ Daniel L Everett,
615:It is the 'zoomorphic' or 'rattomorphic' fallacy - the expressed or implicit contention that there is no essential difference between rat and man - which makes American psychology so profoundly disturbing. ~ Ludwig von Bertalanffy,
616:Our country has shown a lack of will to resist its own disintegration .. . Canada is practically the only country left in the world which is a pure colony; colonial in psychology as well as in mercantile economics. ~ Northrop Frye,
617:Racism does not limit itself to biology or economics or psychology or metaphysics; it attacks along many fronts and in many forms, deploying whatever is at hand, and even what is not, inventing when the need arises. ~ Albert Memmi,
618:Within psychology and neuroscience, some new and rigorous experimental paradigms for studying consciousness have helped it begin to overcome the stigma that has been attached to the topic for most of this century. ~ David Chalmers,
619:But at its core, Instagram is an example of an enterprising team — conversant in psychology as much as technology — that unleashed a habit-forming product on users who subsequently made it a part of their daily routines. ~ Nir Eyal,
620:I believe very firmly that indigenous populations had a really good, intuitive understanding of why we're here. And we're trying to gain that same understanding through psychology and intellect in modern civilization. ~ Serj Tankian,
621:Their national psychology is such that the bigger the Idea the more wholeheartedly and obstinately do they throw themselves into making it a success. It is an admirable characteristic provided the Idea is good. ~ Winston S Churchill,
622:There is an admirable fact about the psychology of France: she knows no half measures, loathsome or sublime, she forges the thought and the beauty of a world or of a dung heap; her destiny is never to be mediocre. ~ Jos phin P ladan,
623:A more recent development in the cognitive field is “positive psychology,” which has sought to reorient the discipline away from mental problems to the study of what makes people happy, optimistic, and productive. ~ Tom Butler Bowdon,
624:Herbert Read thought we would need a mystical theory to connect beauty and function. Well, it took one hundred years, but today we have that theory, one based in biology, neuroscience, and psychology, not mysticism. ~ Donald A Norman,
625:It should therefore be an absolute rule to assume that every dream, and every part of a dream, is unknown at the outset, and to attempt an interpretation only after carefully taking up the context. ~ Carl Jung, Psychology and Alchemy,
626:Sooner or later nuclear physics and the psychology of the unconscious will draw closely together as both of them independently of one another and from opposite directions, push forward into transcendental territory. ~ Carl Jung, Aion,
627:The only reason psychology students don't have to do more and harder mathematics than physics students is because the mathematicians haven't yet discovered ways of dealing with problems as hard as those in psychology. ~ John G Kemeny,
628:There were, however, definite advantages to studying invertebrate zoology. For starters, unlike in psychology, you could eat your subjects. The lobsters—fresh from the sea and delicious—were especially popular. ~ Kay Redfield Jamison,
629:Psychology saves us from mistakes. It makes us more clear as to what we are about. We gain confidence in respect to any method which we are using as soon as we believe that it has theory as well as practice at its back. ~ William James,
630:the second principle of moral psychology, which is that there’s more to morality than harm and fairness. The central metaphor of these four chapters is that the righteous mind is like a tongue with six taste receptors. ~ Jonathan Haidt,
631:Biology: how the physical body functions         • Psychology: developmental issues and thought patterns         • Social connections: social support and current life situation         • Spiritual health: what life means ~ Daniel G Amen,
632:Just as many people today assume that the most recent experiments in science or psychology will surpass earlier ones, so the gnostics anticipated that the present and future would yield a continual increase in knowledge. ~ Elaine Pagels,
633:Love can make you turn on yourself, and it can do harmful things to you. It's a deep lesson in human psychology, as with many of the stories. Anyways, that's just an example of one of the most wicked women in the Nights. ~ Marina Warner,
634:Harnessing the power of word of mouth, online or offline, requires understand why people talk and why some things get talked about and shared more than others. The psychology of sharing. The science of social transmission. ~ Jonah Berger,
635:I used to be and I still am into psychology. I would like to be able to pursue something like that, but I don't know. The older I've gotten, the more endearing this business has become and I can't really imagine leaving it ~ Lindsey Shaw,
636:The psychology of adultery has been falsified by conventional morals, which assume, in monogamous countries, that attraction to one person cannot coexist with affection for another. Everybody knows that this is untrue. ~ Bertrand Russell,
637:How well we transform ourselves from men living our lives under the power of Boy psychology to real men guided by the archetypes of Man psychology will have a decisive effect on the outcome of our present world situation. ~ Robert L Moore,
638:I would have gone to law school, or gotten a psychology degree. I wasn't interested in sleeping on a futon forever. And what happened is I walked into auditions, and I had nothing to lose, because I had a backup plan. ~ Julianna Margulies,
639:Reverse psychology is an awesome tool, I don't know if you guys know about it, but basically you can make someone think the opposite of what you believe, and that tricks them into doing something stupid. Works like a charm. ~ Steve Carell,
640:There is a secret psychology of money. Most people don't know about it. That's why most people never become financially successful. A lack of money is not the problem; it is merely a symptom of what's going on inside of you. ~ T Harv Eker,
641:The states of consciousness are all that psychology needs to do her work with. Metaphysics or theology may prove the Soul to exist; but for psychology the hypothesis of such a substantial principle of unity is superfluous. ~ William James,
642:voices in the study of positive psychology, framed the traits as hope, wisdom, creativity, future-mindedness, courage, spirituality, responsibility, and perseverance. V. Paraphrased from a speech given by Bruce Springsteen ~ Martin Dugard,
643:Many doctors are drawn to this profession (psychology) because they have an innate deficiency of insight into the motives, feelings and thoughts of others, a deficiency they hope to remedy by ingesting masses of data. ~ William S Burroughs,
644:the psychology of which I speak is transcendental, and throws light on the direct relationship that exists between soul and soul, and on the sensibility as well as the extraordinary presence of the soul. ~ Maurice Maeterlinck,
645:It is a truism of epistolary psychology that, for example, a Christmas thank-you note written on December 26 can say any old thing, but if you wait until February, you are convinced that nothing less than Middlemarch will do. ~ Anne Fadiman,
646:Perspectival-reason, being highly reflexive, also allows sustained introspection. And it is the first structure that can imagine 'as if' and 'what if' worlds: it becomes a true dreamer and visionary.
   ~ Ken Wilber, Integral Psychology, 26,
647: the psychology of which I speak is transcendental, and throws light on the direct relationship that exists between soul and soul, and on the sensibility as well as the extraordinary presence of the soul. ~ Maurice Maeterlinck,
648:Throughout history we humans have struggled to find meaning in the awesome contradiction of our human condition. Neither philosophy, nor psychology nor biology has, until now, been able to provide the truthful explanation. ~ Jeremy Griffith,
649:After the war Avi, by then twenty-two years old, finally decided what he would study: psychology. Had you asked him just then why he picked psychology, “I would say I want to understand the human soul. Not the mind. The soul. ~ Michael Lewis,
650:Nor does this understanding require a prolonged grounding in the not yet established laws of psychology. Following the moves made by a chess-player is not doing anything remotely resembling problematic psychological diagnosis. ~ Gilbert Ryle,
651:I think it's hard to understand in economics. It's easier to understand on psychology.It's a kind of panic or a sense that the world economy is just not in as good shape as we thought and so everybody is chasing everybody else. ~ David Wessel,
652:Nature may be as selfishly studied as trade. Astronomy to the selfish becomes astrology; psychology, mesmerism (with intent to show where aour spoons are gone); and anatomy and physiology become phrenology and palmistry. ~ Ralph Waldo Emerson,
653:Oh! This'll impress you - I'm actually in the Abnormal Psychology textbook. Obviously my family is so proud. Keep in mind though, I'm a PEZ dispenser and I'm in the abnormal Psychology textbook. Who says you can't have it all? ~ Carrie Fisher,
654:we immoralists especially are trying with all our might to remove the concept of guilt and the concept of punishment from the world and to purge psychology, history, nature, the social institutions and sanctions of them, ~ Friedrich Nietzsche,
655:If Goddess religion is not to become mindless idiocy, we must win clear of tendency of magic to become supertition. Magic - and among its branches I include psychology as its purpose to describe and change consciousness - is an art. ~ Starhawk,
656:Psychology is as important as substance. If you treat people with respect, they will go out of their way to accommodate you. If you treat them in a patronizing way, they will go out of their way to make your life difficult. ~ Mohamed ElBaradei,
657:Body and soul are not two different things, but only two different ways of perceiving the same thing. Similarly, physics and psychology are only different attempts to link our experiences together by way of systematic thought. ~ Albert Einstein,
658:In psychology and cognitive science, confirmation bias is a tendency to search for or interpret new information in a way that confirms one’s preconceptions and avoids information and interpretations that contradict prior beliefs. ~ Jenny Offill,
659:Mysteries and thrillers are not the same things, though they are literary siblings. Roughly put, I would say the distinction is that mysteries emphasize motive and psychology whereas thrillers rely more heavily on action and plot. ~ Jon Meacham,
660:Putting together philosophy and children would have been difficult for most of history. But very fortunately for me, when I started graduate school there was a real scientific revolution taking place in developmental psychology. ~ Alison Gopnik,
661:“Where love rules, there is no will to power; and where power predominates, there love is lacking. The one is the shadow of the other.”- ~ Carl Jung (1875 – 1961) Swiss psychiatrist and psychoanalyst who founded analytical psychology, Wikipedia,
662:Psychologically speaking (I’ll only wheel out the amateur psychology just this once, so bear with me), encounters that call up strong physical disgust or revulsion are often in fact projections of our own faults and weaknesses. ~ Haruki Murakami,
663:Studying neuro-linguistic programming is what teaches you how to implant and extract thoughts. Mixing psychology, hypnotism and magic somewhat goes into this area called mentalism, which is what I mostly do. It’s magic of the mind. ~ Keith Barry,
664:This, ultimately, is the lesson to come away with from our brief foray into the world of experimental psychology: To build your working life around the experience of flow produced by deep work is a proven path to deep satisfaction. ~ Cal Newport,
665:Well, my parents originally wanted me to become a doctor - that's why I was in school; I was pre-med, and I graduated with a degree in psychology and a concentration in neuroscience. Really, the plan was for me to go to med school. ~ Steven Yeun,
666:Dreams have great power to reveal truth about our inner states, conveying their meaning through indirect, seemingly absurd but strongly evocative symbols. This, in fact, is the whole basis of dream analysis in depth-psychology. ~ Bernardo Kastrup,
667:I am embarrassed to admit what drew me to psychology. I didn't want to go to medical school. I was getting good grades in psychology and I was charismatic and people in the psychology department liked me. It was as low a level as that. ~ Ram Dass,
668:[W]hen someone raised the objection that a majority of his disciples were women, Jung is said to have replied: "What's to be done? Psychology is after all the science of the soul, and it is not my fault if the soul is a woman." ~ Charles Baudouin,
669:Your psychologists are not able to think in terms of a soul, and your religious leaders are not able, or refuse, to comprehend it psychologically even to its simplest degree. Metaphysics and psychology have not met, in other words. ~ Jane Roberts,
670:Karma becomes most relevant if we simply examine it as a psychology of habit. Karma is about beginning to see the general script we act from, the strategies we employ when confronted with familiar obstacles along our commute. This ~ Ethan Nichtern,
671:Our time calls us to be prophetic rather than religious, psychological rather than theological. Psychology has a prophetic aspect insofar as it reaches further into the soul and knows its condition, especially in times of transition. ~ David Tacey,
672:The day we find a great number of men and women with this psychology who cannot devote themselves to anything else than the service of mankind and emancipation of the suffering humanity; that day shall inaugurate the era of liberty. ~ Bhagat Singh,
673:You can't overestimate the importance of psychology in chess, and as much as some players try to downplay it, I believe that winning requires a constant and strong psychology not just at the board but in every aspect of your life. ~ Garry Kasparov,
674:The mind is absolutely instrumental in achieving results, even for athletes. Sports psychology is a very small part, but it's extremely important when you're winning and losing races by hundredths and even thousandths of a second. ~ Michael Johnson,
675:to win, whereas others quit early and easily? Are there practical answers to these questions, or are they unsolvable enigmas of human psychology? Well, I believe there are very practical answers to what makes a genius tick. I believe ~ Sean Patrick,
676:When Buzz gets in, he won't be having any parade of wounded soldiers. That'll be bad Fascist psychology. All those poor devils he'll hide away in institutions, and just bring out the lively young human slaughter cattle in uniforms. ~ Sinclair Lewis,
677:No fantasy, however rich, no technique, however masterly, no penetration into the psychology of the opponent, however deep, can make a chess game a work of art, if these qualities do not lead to the main goal - the search for truth. ~ Vasily Smyslov,
678:[N]owadays most people identify themselves almost exclusively with their consciousness and imagine that they are only what they know about themselves. Yet anyone with even a smattering of psychology can see how limited this knowledge is. ~ Carl Jung,
679:When people think about a placebo such as the royal touch, they usually dismiss it as "just psychology." But, there is nothing "just" about the power of a placebo, and in reality it represents the amazing way our mind controls our body. ~ Dan Ariely,
680:You make a great, very great mistake, if you think that psychology, being the science of the mind's laws, is something from which you can deduce definite programmes and schemes and methods of instruction for immediate schoolroom use. ~ William James,
681:Good design starts with an understanding of psychology and technology. Good design requires good communication, especially from machine to person, indicating what actions are possible, what is happening, and what is about to happen. ~ Donald A Norman,
682:I believe the same is true for most people who go into mental health. We are drawn to this profession because we are damaged - we study psychology to heal ourselves. Whether we are prepared to admit this or not is another question. ~ Alex Michaelides,
683:I tend to come from a more psychological - that's sort of my passion. I'm interested in the psychology of politics as well - and obviously I'm interested in what's going on in the world - but my passion is more the psychology of people. ~ Joan Cusack,
684:I would in fact tend to have more confidence in the outcome of a democratic decision if there was a minority that voted against it, than if it was unanimous... Social psychology has amply shown the strength of this bandwagon effect. ~ Jurgen Habermas,
685:The secure attachment of Western psychology is actually akin to Buddhist non-attachment; avoid-ant attachment is the inverse of being mindful and present; and anxious attachment aligns with Buddhist notions of clinging and grasping. ~ Sharon Salzberg,
686:The thing that I really like is psychology. I love the human mind. I love the choices you make based on your experiences and instincts and your development based on such experiences and so I guess that's why I love acting so much. ~ Wilmer Valderrama,
687:In the future I see open fields for more important researches. Psychology will be securely based on the foundation already laid by Mr. Herbert Spencer, that of the necessary acquirement of each mental power and capacity by graduation. ~ Charles Darwin,
688:Jung's work is not only a psychology of the person, but a philosophy of the world, having much in common with Chinese Taoism and Buddhism, which refuse to make a definitive "cut" between internal and external worlds. ~ David Tacy, The Darkening Spirit,
689:KEVIN HOGAN is the author of 21 books, including The Science of Influence: How to Get Anyone to Say Yes (Wiley, 2010) and The Psychology of Persuasion: How to Persuade Others to Your Way of Thinking (Pelican Publishing, 1996). ~ Harvard Business Review,
690:Part of positive psychology is about being positive, but sometimes laughter and clowns are not appropriate. Some people don't want to be happy, and that's okay. They want meaningful lives, and those are not always the same as happy lives. ~ Eric Weiner,
691:Part of positive psychology is about being positive, but sometimes laughter and clowns are not appropriate. Some people don’t want to be happy, and that’s okay. They want meaningful lives, and those are not always the same as happy lives. ~ Eric Weiner,
692:Psychology is much bigger than just medicine, or fixing unhealthy things. Its about education, work, marriage - its even about sports. What I want to do is see psychologists working to help people build strengths in all these domains. ~ Martin Seligman,
693:Psychology must not only strive to become a useful basis for the other mental sciences, but it must also turn again and again to the historical sciences, in order to obtain an understanding for the more highly developed metal processes. ~ Wilhelm Wundt,
694:The Eternal Smiler strode forth, handing her one, as well. I considered the psychology behind her smile and formed the conclusion that, despite its obvious coating of pleasantry, it was an understandable psychological decision. ~ Gina Marinello Sweeney,
695:The outlines of the needed psychology of becoming can be discovered by looking within ourselves; for it is knowledge of our own uniqueness that supplies the first, and probably the best, hints for acquiring orderly knowledge of others. ~ Gordon Allport,
696:The term “defense” in relation to psychology was first used by Sigmund Freud in 1894. He meant it to describe, as Anna Freud said, “the ego’s struggle against painful or unendurable ideas or effects,” which may lead to neurosis. The ~ Tom Butler Bowdon,
697:Both Sigmund Freud and C. G. Jung, the two giants of twentieth-century psychology, used metaphors from alchemy to describe deep psychological processes that cut across the boundaries of body and mind, conscious and unconscious processes. ~ Ralph Metzner,
698:The world of psychology and the world of normal life tends to look down on obsession. It's not good for you, and certainly not good for your relationships. It's not good for a lot of things, but it's the only way to make a work of art. ~ Michael Ventura,
699:It is intriguing how market observers from both the West and the East have come up with this same pattern. Market psychology is the same around the world, or, as a Japanese proverb expresses, “The tone of a bird’s song is the same everywhere. ~ Anonymous,
700:People often say that aesthetics is a branch of psychology. The idea is that once we are more advanced-all the mysteries of art-will be understood by psychological experiments. Exceedingly stupid at this idea is, this is roughly it. ~ Ludwig Wittgenstein,
701:They [Americans] believe that the terrors of vast problems yield to the effects of many small solutions.

Use little things to break big things, says Saint Paul, describing an essential feature of the psychology of hope. ~ Roberto Mangabeira Unger,
702:as if you’re admiring your own psychology and are grasping at every tiny detail, in order to astonish the reader with your insensitivity which is not a part of you. What is this if not the proud challenge of a guilty man to his judge? ~ Fyodor Dostoyevsky,
703:Part of positive psychology is about being positive, but sometimes laughter and clowns are not appropriate. Some people don’t want to be happy, and that’s okay. They want meaningful lives, and those are not always the same as happy lives.” I ~ Eric Weiner,
704:The real motivation was purely selfish. I was on a quest to help myself. I believe the same is true for most people who go into mental health. We are drawn to this profession because we are damaged—we study psychology to heal ourselves. ~ Alex Michaelides,
705:There he sat with a thin broken twig at his side. The modern notions of child psychology were unknown then; the stick was an educators indispensable equipment. "The unbeaten brat will remain unlearned" said my father, quoting an old proverb. ~ R K Narayan,
706:I remember scrutinizing his face. I remember drinking his face down to the last drop, trying to elucidate the character, the psychology of such an individual. And yet the only thing about him that has remained is my memory of his ugliness. ~ Roberto Bola o,
707:Arya Maloney updates the basis and practice of transpersonal psychology by using the spiritual principles of India's masters and the transformational alchemy inherent in his clients' processes. His work is both enlightening and informative. ~ Arnold Mindell,
708:I feel there's so much still to learn about acting. But there is some magic in the capturing of performance and in the process of editing a performance. The psychology of human beings and what's coming through the face... that fascinates me. ~ Ralph Fiennes,
709:I had to make it up as I went along, bringing together different findings from psychology, cognitive science, sociology, economics, political science, and performance theory in order to try to figure out exactly what makes a good game work. ~ Jane McGonigal,
710:I think that moral philosophy is useful for framing questions, but terrible at answering them. I think moral psychology is booming right now, and we're making a lot of progress on understanding how we actually work, what our moral nature is. ~ Jonathan Haidt,
711:The critics often invent authors; they select two dissimilar works - the Tao Te Ching and the 1001 Nights, say - attribute them to the same writer and then determine most scrupulously the psychology of this interesting homme de lettres... ~ Jorge Luis Borges,
712:The ideal of a pure phenomenology will be perfected only by answering this question; pure phenomenology is to be separated sharply from psychology at large and, specifically, from the descriptive psychology of the phenomena of consciousness. ~ Edmund Husserl,
713:The mystic purchases a moment of exhilaration with a lifetime of confusion; and the confusion is infectious and destructive. It is confusing and destructive to try and explain anything in terms of anything else, poetry in terms of psychology. ~ Basil Bunting,
714:What word or concept central to both psychology and psychiatry is almost wholly missing from modern treatment modalities? Ironically, it is psyche, which is the formative metaphor for these words, if not these practices. ~ James Hollis, Living Between Worlds,
715:From a psychological perspective, there can be returns to focus or concentration when people ignore signals below a certain threshold (called a “salience effect” in psychology) or when they believe in momentum—that success leads to success. ~ Richard P Rumelt,
716:I printed a list of Irish names from the Internet and my husband, Dave, saw Finley on the list. I really liked it but didn't want to scare Dave off with my enthusiasm. So I used a little reverse psychology and let him think it was his idea. ~ Holly Marie Combs,
717:It was beyond imagining that bad font influences judgments of truth and improves cognitive performance, or that an emotional response to the cognitive ease of a triad of words mediates impressions of coherence. Psychology has come a long way. ~ Daniel Kahneman,
718:Recent research in social psychology has shown that happy people are not people who have more; rather, they are people who are happy with what they already have. Happy people engage in satisficing all of the time, even if they don’t know it. ~ Daniel J Levitin,
719:I mean, we think about just about everything, more or less—philosophy, psychology, logic. Religion. Literature. I kinda think, if there were no such thing as death, that complicated thoughts and ideas like that would never come into the world. ~ Haruki Murakami,
720:I originally studied medicine in order to be a physiologist, but I drifted into psychology and philosophy from a sort of fatality. I never had any philosophic instruction, the first lecture on psychology I ever heard being the first I ever gave. ~ William James,
721:It would be years before I learned that no single book, or expert, or field could fully explain the problems of hillbillies in modern America. Our elegy is a sociological one, yes, but it is also about psychology and community and culture and faith. ~ J D Vance,
722:I was in an adolescent psychology class at Citadel when the guy said, if you had a mother who was beaten, there's a great chance you'll beat your wife. And if you were beaten as a child, there's a terrific chance you're going to be a child-beater. ~ Terry Gross,
723:. . . just as Greeks persuaded themselves that their myths were merely elaboration's of rational or "normal" history, so some of the pioneers of psychology came to the same conclusion that dreams did not mean what they appeared to mean. P. 79 ~ Carl Gustav Jung,
724:The classic experiment I describe next shows that people will not draw from base-rate information an inference that conflicts with other beliefs. It also supports the uncomfortable conclusion that teaching psychology is mostly a waste of time. ~ Daniel Kahneman,
725:The study of slips is the study of the psychology of everyday errors—what Freud called “the psychopathology of everyday life.” Freud believed that slips have hidden, dark meanings, but most are accounted for by rather simple mental mechanisms. ~ Donald A Norman,
726:When people die and especially when they die tragically, others can't help but get carried away. They come up with their implausible interpretation and usually resort to cheap psychology. A sense of fatalism is the only form of relief left. ~ Francesca Marciano,
727:Depth psychology is not interested in deifying an historical figure but in recognising that there is a deep mystery at the heart of every human, regardless of whether the person is religious or not, Christian or not, or aware of the mystery or not. ~ David Tacey,
728:Depth psychology, so-called, specialises in the unlived life of people and nations, and has a lot to contribute to the new debate. The disciplines of psychoanalysis and depth psychology exist to see through surface appearances to what lies beneath. ~ David Tacey,
729:For Tolkien, Catholicism was not an opinion to which one subscribed but a reality to which one submitted. Quite simply, pseudo-psychology aside, Tolkien remained a Catholic for the simple if disarming reason that he believed Catholicism was true. ~ Joseph Pearce,
730:Freud noted that humankind has gone through three dethronements of ego inflation--(The third was) depth psychology which weighed in with the unsettling notion that most of the time we paragons of consciousness are controlled by unconscious drives. ~ James Hollis,
731:Genuine freedom is not based upon the negative psychology of release. Its roots are in positive acts of dedication to ends and values. Freedom presupposes the autonomous existence of values which men wish to be free to follow and measure up to. ~ Robert A Nisbet,
732:We would never produce the full range of biblical prayer if we were initiating prayer according to our own inner needs and psychology. It can only be produced if we are responding in prayer according to who God is as revealed in the Scripture. ~ Timothy J Keller,
733:Any skills that I have, I couldn't really make money with them. I would like to think that maybe I would be doing something in psychology or something of that nature because I love that vein of medicine - the getting down and getting nitty - gritty. ~ Ian Harding,
734:Ashburn gestured dramatically. "Look, I can't explain the psychology behind it. All I know is, it's more satisfying to get the jelly beans with an office supply order. They just taste better when they arrive in the same box as four hundred legal pads. ~ Nina Post,
735:In one of the most cited research papers in psychology,1 George A. Miller persuasively put forth the idea that we can process only about seven pieces of information in our conscious mind at any given moment. In other words, we are easily overwhelmed. ~ Chris Voss,
736:"Since the stars have fallen from the heaven and our highest symbols have paled, a secret life holds sway in the unconscious. That is why we have a psychology today . . . All this would be quite superfluous in an age or culture that possessed symbols." ~ Carl Jung,
737:There is an extensive body of knowledge in general, and experimental psychology in particular, which documents the whole range of factors that influence what we perceive. There is no denying that to a very large extent we do construct our reality. ~ Yoram Kaufmann,
738:Women don't have dicks and they don't want dicks. That amateur psychology crap that women want penises. And they certainly don't want testicles. Because you know no women in her right mind is going to carry around a bag that she can't put stuff in. ~ Bobby Slayton,
739:Before the computer, the animals, mortal though not sentient, seemed our nearest neighbors in the known universe. Computers, with their interactivity, their psychology, with whatever fragments of intelligence they have, now bid for this place.9 The ~ David N L Levy,
740:The instinct of revenge is the force which constitutes the essence of what we call psychology, history, metaphysics and morality. The spirit of revenge is the genealogical element of our thought, the transcendental principle of our way of thinking. ~ Gilles Deleuze,
741:There are people who use #psychology only to get a label to attach to things. Then they are done. Then it just belongs to psychology. One must never forget, psychology is only a stammering stopgap measure, so that one is able to talk about life at all.- ~ Carl Jung,
742:There has been 32 isms since the advent of cubism, yet after all there are essentially the same two old strings, the Romantic and the Classical. We've just be confused by the storm. Science and psychology have played a great part to say nothing of sex. ~ Mark Tobey,
743:To anybody who has spent two months training a goshawk, knowing that it will be fatal even to give the creature even a cross look,’ the man says, ‘it seems very extraordinary that the complex psychology of a human being can be taught with a stick. ~ Helen Macdonald,
744:Anyone who wants to know the human psyche will learn next to nothing from experimental psychology. He would be better advised to abandon exact science, put away his scholar's gown, bid farewell to his study, and wander with human heart through the world. ~ Carl Jung,
745:Language belongs in its origin to the age of the most rudimentary form of psychology: we find ourselves in the midst of a rude fetishism when we call to mind the basic presuppositions of the metaphysics of language – which is to say, of reason. ~ Friedrich Nietzsche,
746:My brother is nine years older than I am. He's a psychology professor, I'm an actor, and so we look at life in two different ways. We thought it would be interesting to come together and take our unique perspectives and share them with everybody else. ~ Matt Czuchry,
747:Mythology, however, is the product of the collective unconscious, and anyone acquainted with primitive psychology must stand amazed at the unconscious wisdom which rises up from the depths of the human psyche in answer to these unconscious questions. ~ Erich Neumann,
748:Psychology has falsified love as surrender and altruism, while it is an appropriation or a bestowal following from a super-abundance of personality. Only the most complete persons can love. The depersonalized and objective are the worst lovers. ~ Friedrich Nietzsche,
749:With regard to how I chose Pacifica, my story is interesting. I did not go to Pacifica to specifically become a therapist. I went to Pacifica to study Jungian psychology and archetypes and mythology and there were many different programs there. ~ Kelly Carlin McCall,
750:(a quote from a survivor)
Read up on the psychology of abuse. Listen to music. Being alone to process without chatter. Usually outside doing something physical, doing these things helps you believe you CAN do anything. Share my story without shame. ~ Shahida Arabi,
751:Magic involves making the improbable possible. It's learning how even the slightest change you make can have a radical effect on the internal system of your psychology/spirituality, and the external system of the environment and universe you live in. ~ Taylor Ellwood,
752:Psychology forces everything we call love into the pathological or the delusional or the biologically explicable, that if that I was feeling wasn't love then I am forced to admit that I don't know what love is, or, more simply, that I loved a bad man. ~ Maggie Nelson,
753:Design is a way of life, a point of view. It involves the whole complex of visual communications: talent, creative ability, manual skill, and technical knowledge. Aesthetics and economics, technology and psychology are intrinsically related to the process. ~ Paul Rand,
754:Feminine psychology is admittedly odd, sir. The poet Pope..."

"Never mind about the poet Pope, Jeeves."

"No, sir."

"There are times when one wants to hear all about the poet Pope and times when one doesn't."

"Very true, sir. ~ P G Wodehouse,
755:It would be years before I learned that no single book, or expert, or field could fully explain the problems of hillbillies in modern America. Our elegy is a sociological one, yes, but it is also about psychology and community and culture and faith. During ~ J D Vance,
756:I wanted to write about relationships. But I didn't feel I had the experience to sing about them in a deep way. Studying psychology helped me out in terms of my understanding. I still look through my old textbooks when I'm in need of inspiration. ~ Natasha Bedingfield,
757:I would like to be an FBI profiler. I'm fascinated with psychology, but I wouldn't want to deal with people and their problems in my office. I like to figure them out from afar, narrow a case down, figure it out, but it sounds like a lot of science. ~ Kathleen Madigan,
758:Anna Freud took up where her father left off in focusing on the psychology of the ego, noting that humans do just about anything to avoid pain and preserve a sense of self, and this compulsion often results in the creation of psychological defenses. ~ Tom Butler Bowdon,
759:"Collective psychology cannot dispense with imitation, without which the organization of the State and Society would be impossible. Imitation includes the idea of suggestibility, suggestive effect, and mental infection." - ~ Carl Jung, The Conception of the Unconscious,
760:I am convinced that the broader Charismatic Movement opened the door to more theological error than perhaps any other doctrinal aberration in the twentieth century (including liberalism, psychology, and ecumenism). That’s a bold statement, I know. ~ John F MacArthur Jr,
761:Positive psychology is both a movement and a science. The movement involves absolutely anyone who is interested in evidence-based approaches to improving well-being, either for themselves or for their community. I invite you to join this movement! ~ Barbara Fredrickson,
762:So inveterate is their appetite for Heaven that our best method, at this stage, of attaching them to earth is to make them believe that earth can be turned into Heaven at some future date by politics or eugenics or ‘science’ or psychology, or what not. Real ~ C S Lewis,
763:The most striking feature of the perennial philosophy/psychology is that it presents being and consciousness as a hierarchy of dimensional levels, moving from the lowest, densest, and most fragmentary realms to the highest, subtlest, and most unitary ones. ~ Ken Wilber,
764:The realization that a number of his fantasies and dreams did not pertain to his personal psychology, but were connected with collective events that were about to take place in the world, led Jung to write the first manuscript of Liber Novus. ~ Carl Jung, Synchronicity,
765:A central idea in Adlerian psychology is that individuals are always striving toward a goal. Whereas Freud saw us as driven by what was in our past, Adler had a teleological view—that we are driven by our goals, whether they are conscious or not. The ~ Tom Butler Bowdon,
766:Dehumanisation is the upshot of certain features of our normal psychology which can lead us down the road to acts of appalling violence and cruelty. You don’t have to be a monster or a madman to dehumanise others. You just have to be an ordinary human being. ~ Anonymous,
767:I got into psychology simply because that's what my sister did, and I grew up in a family that was very like, follow your sister's footsteps. I went to the same school she went to, did the same degree she did ... really had no interest in it, to be honest. ~ Lilly Singh,
768:I know this might be breaking news to Nicholas Kristof, but guns being 'more lethal than anything else you have around' is sort of the whole point. The issue should not really be the lethality of the gun, but the but the psychology of the person holding it. ~ Glenn Beck,
769:In addition to tracking symptoms to their revealing core, depth psychology especially respects that mysterious, autonomous process we call dreams. An old German proverb says, “Dreams are froth,” and yet nature does not waste energy. ~ James Hollis, Living Between Worlds,
770:Popularity is a mathematical formula based on desirability criteria. High schools are a classic anthropological case study, and getting people to respond in the way you want is psychology. All science. It’s just not the type of science that you’re used to. ~ Eileen Cook,
771:The gods look after good people still & cherishers are cherished." corresponds to what has been discovered in depth psychology, that when one pays attention to the unconscious, the unconscious is likely to show some kindness to the ego that does so. ~ Edward Edinger,
772:The only possible justification for the existence of “Christian” psychology in the church would be if the Bible did not contain all of the counsel, wisdom, and guidance that Christians need for living sanctified lives pleasing to God in today’s modern world. ~ Dave Hunt,
773:The world doesn't usually affect us directly. It's what we do with it. It's the filters that we put on it. That's the foundation of certainly most pop-psychology, and of a lot of psychotherapy, cognitive therapy. So that, I think, is the greatest truth. ~ Jonathan Haidt,
774:To me, the psychology behind the character is critical. So I work very hard to get into the mind of the man that I'm going to be playing, because number one, I want to understand why he's doing what he's doing. It's essential, it's absolutely essential. ~ Andre Braugher,
775:I think the future of psychotherapy and psychology is in the school system. We need to teach every child how to rarely seriously disturb himself or herself and how to overcome disturbance when it occurs. In that sense, psychotherapy belongs in the schools. ~ Albert Ellis,
776:I think the works of W.D. Gann and Robert Prechter have inspired me more than anyone else. It was from their writings that I discovered cycles, patterns, and psychology dominate the market, and that the news breaks with the cycles, not the other way around. ~ Jeff Cooper,
777:Modern depth psychology had to be invented, Jung noted, because received authorities had progressively lost their power to connect individuals, or even the tribe, to the transpersonal energies. This transition of “authority” is still going on in our era... ~ James Hollis,
778:Actually, I think my view is compatible with much of the work going on now in neuroscience and psychology, where people are studying the relationship of consciousness to neural and cognitive processes without really trying to reduce it to those processes. ~ David Chalmers,
779:In college, I was dead set on being a philosophy major, because I wanted to figure out the meaning of life. Four years later I realized philosophy had really nothing to say about the meaning of life, and psychology and literature are really where it's at. ~ Jonathan Haidt,
780:Of course, we are drawn to teachers who unconsciously mirror our own psychology. None of us are clean. We all make mistakes. It's the repetition of those mistakes and the refusal to look at them that compound the suffering and assure their continuation. ~ Natalie Goldberg,
781:One of my psychology podcasts featured the Baader-Meinhof phenomenon. It’s when you become aware of something—the name of an obscure band, say, or a new type of pasta—and it seems to suddenly appear everywhere. Frequency illusion, it’s also called. Young ~ Greer Hendricks,
782:Recognizing the structure of your psychology doesn't mean you can easily rebuild it. The Chamber of Unreasonable Guilt is part of my mental architecture, and I doubt that I will ever be able to renovate that particular room in this strange castle that is me. ~ Dean Koontz,
783:Depth psychology differs from other forms of the discipline in that it is an effort to approach the whole person, to undertake dialogue with the essential mystery we all embody. We cannot undertake this deepened conversation without engaging the unconscious. ~ James Hollis,
784:For a while I thought about studying medicine at school and becoming a doctor because I've always been interested in psychology and how people's minds operate. But I'm able to explore some of that as an actor and ultimately I think it seems more interesting. ~ Rumer Willis,
785:He had a theory that musicians are incredibly complex, and know far less than other artists what they want and what they are; that they puzzle themselves as well as their friends; that their psychology is a modern development, and has not yet been understood. ~ E M Forster,
786:In study after study, positive-psychology researchers have shown that extroversion is highly correlated with greater happiness and life satisfaction. Extroverts are simply more likely to seek out the experiences that create social bonding and affection. As ~ Jane McGonigal,
787:There is a sociology of horses, as well as a psychology. It is most evident in the world of horse racing, where many horses are gathered together, where year after year, decade after decade, they do the same, rather simple thing - run in races and try to win. ~ Jane Smiley,
788:With Ameen Rihani the matter is diametrically opposite to Alois Musil's Arabian Desert, in purpose, in point of view and, above all, in personal psychology... I have considerable admiration for Mr. Rihani as a writer, an authentic poet and a philosopher. ~ William Seabrook,
789:You can’t be nervous and amused at the same time. They’re both powerful emotions and one overrides the other. If your sense of humor kicks in, you lose your case of nerves…at least according to the professor who taught the psychology class I took in college. ~ Joanne Fluke,
790:For me it's always about first impressions. I trust my instincts. I love to prepare if it's something that requires training. But I don't like to prepare the psychology too much. I enjoy the psychology of the character but I work better from a first impression. ~ Billy Zane,
791:In his book Silent Messages, UCLA psychology professor Albert Mehrabian writes about his studies that indicated that 7 percent of communication is based on words, 38 percent on tone of voice, and 55 percent on nonverbal behavior such as facial expression. At ~ Richard Yonck,
792:In psychotherapy; Jung sought to enable his patients to recover a sense of meaning in life through facilitating and supervising their own self-experimentation and symbol creation. At the same time, he attempted to elaborate a general scientific psychology. ~ Sonu Shamdasani,
793:Some of my Arcanum bunkmates taught me a card game called dogs-breath. I returned the favor by giving an impromptu lesson in psychology, probability, and manual dexterity. I won almost two whole talents before they stopped inviting me back to their games. ~ Patrick Rothfuss,
794:This dogma (the soul) has been present in human psychology from earliest antiquity. No one has ever touched the soul, or has seen one in a test tube, or has in any way come into a relationship with it as he has with the other objects of his daily experience. ~ John B Watson,
795:Whether or not [the company] maximizes resources, that's the job of the leader. How do I get greater results using less resources? That requires an enormous psychology when the economy is changing, the technology is changing, and the competition is worldwide. ~ Tony Robbins,
796:Our culture cannot yet give an appropriate response to the collective inundation caused by the overspilling of the psyche. The professions of psychiatry and psychology have little understanding of the numinous since they have subscribed to a narrow materialism. ~ David Tacey,
797:She has told me that what she found most destructive about minority-group psychology “is that one comes to share the conviction of the majority: that one is less able, less intelligent, less educable, less worthy of responsibility.” My sentiments, exactly. ~ Katharine Graham,
798:Freud (1921), without referring to the general systems implications of his assertion, spelled out this mechanism clearly: “. . . the individual gives up his ego ideal and substitutes for it the group ideal embodied in the leader” (page 78, Group Psychology). ~ Stanley Milgram,
799:One gift of the psyche is psychopathology, which is when we are sufficiently split off from our souls that the psyche protests and summons us to accountability. Depth psychology recognizes that the presence of symptoms...is a natural expression of the psyche... ~ James Hollis,
800:Our behavioral patterns are exceedingly complex, and psychology is a young science. The scope of our behavioral wisdom exceeds the breadth of our explicit interpretation. We act, even instruct, and yet do not understand. How can we do what we cannot explain? ~ Jordan Peterson,
801:Whatever service the works of C. G. Jung may have rendered to make alchemy better known, they are inadequate in that they limit alchemy to a psychology that is devoid of a transcendent and spiritual origin for the symbols that appear to the human psyche. ~ Seyyed Hossein Nasr,
802:I love learning, so it's definitely something I could see myself doing when I'm 30 or something. I always wanted to go for music production and health and psychology. But my whole life, I was in a gym for eight hours a day. I'm ready to be young and have fun. ~ McKayla Maroney,
803:Jungian psychology deals with wounds by, paradoxically, amplifying rather than reducing our problems. It declares that dreams and symptoms exist for a purpose. They are there to lead us back to the path we have lost, to meaning, to truth, and to the art of living. ~ Bud Harris,
804:When you're in your early 20s, a lot of characters can be one or two dimensional. You want a role to substantiate the drama, as opposed to actually analyzing the psychology of a human being. That's what drew me to acting, particularly the contradictions in people. ~ Tom Hughes,
805:But there was no question in Jung’s mind that psychology had replaced theology. Indeed, he believed that twentieth-century man had devised a psychology precisely because theology no longer provided any explanation of the world or any comfort for the soul. Jung ~ Vine Deloria Jr,
806:In the distant future I see open fields for far more important researches. Psychology will be based on a new foundation, that of the necessary acquirement of each mental power and capacity by gradation. Light will be thrown on the origin of man and his history. ~ Charles Darwin,
807:isn’t the initial loss that does for him, but the stupid plays he makes in an effort to deny that the loss has happened. The great economic psychologists Daniel Kahneman and Amos Tversky summarised the behaviour in their classic analysis of the psychology of risk: ~ Tim Harford,
808:Le mot 'psychologie'est un de ceux qu'aucun auteur d'aujourd'hui ne peut entendre prononcer a' son sujet sans baisser les yeux et rougir. The word 'psychology' is one that no author today can hear said about her work without lowering her eyes and blushing. ~ Nathalie Sarraute,
809:Our behavioral patterns are exceedingly complex, and psychology is a young science. The scope of our behavioral wisdom exceeds the breadth of our explicit interpretation. We act, even instruct, and yet do not understand. How can we do what we cannot explain? ~ Jordan B Peterson,
810:Peter Kropotkin was surely on the left. He was one of the founders of what is now called 'sociobiology' or 'evolutionary psychology' with his book Mutual Aid, arguing that human nature had evolved in ways conducive to the communitarian anarchism that he espoused. ~ Noam Chomsky,
811:The animating principle of mana, the effect of magic, the magical efficacy of spirits, and the reality of collective ideas, dreams, and ordeals are all governed by the laws of this interior reality which modern depth psychology is trying to bring to the surface. ~ Erich Neumann,
812:The further we go back into history, the more we see personality disappearing beneath the wrappings of collectivity. And if we go right back to primitive psychology, we find absolutely no trace of the concept of an individual. ~ Carl Jung, Collected Works of C.G. Jung, Volume 6,
813:The intellect resides in what depth-psychology calls the ‘ego,’ that part of our thoughts, feelings & perceptions that we are self-reflectively aware of. But underneath there is an unfathomably broader mental space the ‘unconscious,’ the wellspring of intuition. ~ B Kastrup,
814:[Y]oung as the psychology of unconscious processes may be, it has nevertheless succeeded in establishing certain facts which are gradually gaining general acceptance. One of these is the polaristic structure of the psyche, which it shares with all natural processes. ~ Carl Jung,
815:At a more serious level, the desirability of aligning our actions with the more powerful laws of nature, society, and psychology, in order to lead a productive life, is a central theme in many works, particularly the ancient Chinese classic, Tao te Ching. ~ Clayton M Christensen,
816:But the thing about Literature is, well, basically it encapsulates all the disciplines - it's history, philosophy, politics, sexual politics, sociology, psychology, linguistics, science. Literature is mankind's organised response to the world around him, or her. ~ David Nicholls,
817:In his 1890 masterpiece The Principles of Psychology, William James argued that the ability to fix one’s attention on a stimulus or a thought and “hold it fast before the mind” was the act that constituted “the essential achievement of the will. ~ JM Schwartz & Sharon Begley,
818:Modern psychology teaches that experience is not merely the best teacher, but the only possible teacher.. There is no war between theory and practice. The most valuable experience demands both, and the theory should supplement the practice and not precede it. ~ Charles Kettering,
819:There is nothing in the entire American Psychological Association’s Diagnostic and Statistical Manual that describes my shit. I have three degrees in psychology, and I still don’t know what’s wrong with me, other than the fact that I’m a bad psychologist, obviously. ~ B B Easton,
820:The starry vault of heaven is in truth the open book of cosmic projection, in which are reflected the mythologems, i.e., the archetypes. In this vision astrology and alchemy, the two classical functionaries of the psychology of the collective unconscious, join hands. ~ Carl Jung,
821:Across many domains of psychology, one finds that X increases Y to a point, and then it decreases Y....There is no such thing as an unmitigated good. All positive traits, states, and experiences have costs that at high levels may begin to outweigh their benefits. ~ Barry Schwartz,
822:"Becoming conscious, then, is not a one-time thing; it is a continuous process, by the #ego, of assimilating what was previously unknown to the ego. It involves a progressive understanding of why we do what we do." ~ Daryl Sharp, Jungian analyst, Jungian Psychology Unplugged, 132,
823:Cognitive psychology has shown that the mind best understands facts when they are woven into a conceptual fabric, such as a narrative, mental map, or intuitive theory. Disconnected facts in the mind are like unlinked pages on the Web: They might as well not exist. ~ Steven Pinker,
824:• Hume’s pluralist, sentimentalist, and naturalist approach to ethics is more promising than utilitarianism or deontology for modern moral psychology. As a first step in resuming Hume’s project, we should try to identify the taste receptors of the righteous mind. ~ Jonathan Haidt,
825:I am convinced that there is no sort of boundary between the living and the mental or between the biological and the psychological. From the moment an organism takes account of a previous experience and adapts to a new situation, that very much resembles psychology. ~ Jean Piaget,
826:If we enter the levels of personal existence which have been rediscovered by depth psychology, we encounter the past, the ancestors, the collective unconscious, the living substance in which all living beings participate. ~ Paul Tillich [quoted by Tacey in The Postsecular Sacred],
827:I sometimes lie, especially about personal things, because what does it matter? I am a kind of minute commodity. My name is no longer my own. I try to lie as much as I can when I’m interviewed. It’s reverse psychology. I figure if you lie, they’ll print the truth. ~ River Phoenix,
828:Most of what official adolescent psychology considers the "characteristics of puberty," turn out in character-analytic work to be the artificially produced effect of obstructed natural sexuality. This holds true for daydreaming as well as for inferiority feelings. ~ Wilhelm Reich,
829:“The collective attitude hinders the recognition and evaluation of a psychology different from the subject's, because the mind that is collectively oriented is quite incapable of thinking and feeling in any other way than by projection." ~#CGJung, Psychological Types, CW6, par 12,
830:The competent critic of prose-style, experimental technique, or embroidery, must at least know how to write, experiment or sew. Whether or not he has also learned some psychology matters about as much as whether he has learned any chemistry, neurology or economics. ~ Gilbert Ryle,
831:The same outer object may suggest either of many realities formerly associated with it—for in the vicissitudes of our outer experience we are constantly liable to meet the same thing in the midst of differing companions. William James,
The Principles of Psychology ~ Caleb Carr,
832:For analytical psychology neurotic symptom symbolizes the starting point of the quest for meaning. It is in the acceptance on the individual's part of the symptom that he can begin to accept his uniqueness as a suffering individual and to separate from collective values ~ Casement,
833:"In depth psychology, romantic love is seen in terms of the projection of a man's inner woman, the anima, onto an outer woman, and of a woman's animus onto an outer man. This projection can stay pure, if it is not actualized." ~ Arlene Landau, Jungian analyst, Tragic Beauty, p. 56,
834:The first archetypal figure we meet, according to Jung, is no shining angel of light, but the shadow. The paradox of Jung's psychology is that to get to the source of light, the Self, we have to go via the darkness of the unconscious with its repressed instincts and drives ~ Tacey,
835:the first edition of this book, then called POET, The Psychology of Everyday Things, I started with these lines: “This is the book I always wanted to write, except I didn’t know it.” Today I do know it, so I simply say, “This is the book I always wanted to write. ~ Donald A Norman,
836:"Why is psychology the youngest of the empirical sciences? Why have we not long since discovered the unconscious . . . ? Simply because we had a religious formula for everything psychic -- and one that is far more beautiful and comprehensive than immediate experience." ~ Carl Jung,
837:A new psychology based on the exploration of the unconscious becomes the locus for the recovery of wisdom in a postsecular age. Depth psychology provides the subjective dimension of the new philosophy of religion that we need to negotiate our way out of the wasteland. ~ David Tacey,
838:Anna Freud took up where her father left off in focusing on the psychology of the ego, noting that humans do just about anything to avoid pain and preserve a sense of self, and this compulsion often results in the creation of psychological defenses. Neo-Freudian ~ Tom Butler Bowdon,
839:Jungian psychology can never be reduced to a technique or an academic science, because it blends objectivity and art, knowledge and initiation. Our objectivity is and must be contaminated by soul. Without the mediation of the psyche, the world is unknowable to us. ~ Roberto Gambini,
840:We are so beguiled with ideology, we miss the fact that jihadis and neo-Nazis have a lot in common,” said John Horgan, the author of “The Psychology of Terrorism” and director of the Center for Terrorism and Security Studies at the University of Massachusetts at Lowell. ~ Anonymous,
841:But the revival of a dynamic psychology which reinstated the academic respectability of such terms as curiosity, exploratory drive, purpose, only came about when experimental evidence showed that even in the rat the urge to explore may prevail over hunger and fear. ~ Arthur Koestler,
842:That’s not how human psychology works. No, we tend to do lots of things without knowing why. We need excuses, though, so we rationalize! If an obvious reason for our behavior isn’t readily available, we invent one, preferably one that helps us think better of ourselves. ~ David Brin,
843:To this day, and no doubt for good reasons, suffering remains the almost exclusive preoccupation of professional psychology. Journals in the field have published forty-five thousand articles in the last thirty years on depression, but only four hundred on joy.40 ~ Barbara Ehrenreich,
844:"Freud's method of interpretation rests upon 'reductive' explanations which unfailingly lead backward and downward, and it has a destructive effect if it is used in an exaggerated and one-sided way. Nevertheless, psychology has profited greatly from Freud's pioneer work." ~ Carl Jung,
845:I believe that another task which needs doing before we can have a good world is the development of a humanistic and transpersonal psychology of evil, one written out of compassion and love for human nature rather than out of disgust with it or out of hopelessness. ~ Abraham H Maslow,
846:I want to get back to education. When I was in college I paid attention to child psychology portions of our psychology classes. I watch other people work with babies. And I saw the baby as developing like a computer and it intrigued me in my life. I wanted to do that. ~ Steve Wozniak,
847:Know what Freud wrote in his diary when he was 77? "What do women want? My God, what do they want?" Fifty years this giant brain spends analyzing women. And he still can't find out what they want. So this makes him the world's greatest expert on female psychology? ~ Clare Boothe Luce,
848:Spirit is love, spirit is connection, inclusive, and that's what I'm interested in, and that's what moved me. That's what I got more and more into as I grew up and as I was in college in the 60's with consciousness raising and other kind of things, gestalt psychology etc. ~ Surya Das,
849:If I am not mistaken, psychology, psychiatry and some branches of sociology, not to speak about the so-called philosophy of history, are even more affected by what I have called the scientistic prejudice, and by specious claims of what science can achieve. ~ Friedrich August von Hayek,
850:I went over to my bookshelves, makeshift boards on bricks. I had a lot of books, most of them nonfiction, because I’d always felt that in nonfiction, specifically in the disciplines of psychology, philosophy, and theology, I might find clues about ways to live my life. ~ Lauren Slater,
851:Uniqueness of Jung’s approach to psychology is due in part to his involvement of the whole being—not solely intellectual or sexual—in the psychological process. To this end, he studied myths, legends, & fairy tales— for their personal and universal frames of reference. ~ B Knapp,
852:Where’s your sketch pad?” I asked. … “I gave that up,” Kay said. “I wasn’t very good, so I changed my major.” “To what?” “To pre-med, then psychology, then English lit, then history.” “I like a woman who knows what she wants.” Kay smiled. “So do I, but I don’t know any. ~ James Ellroy,
853:I hate crowds and making speeches. I hate facing cameras and having to answer to a crossfire of questions. Why popular fancy should seize upon me, a scientist, dealing in abstract things and happy if left alone, is a manifestation of mass psychology that is beyond me. ~ Albert Einstein,
854:It seems that Jung believed that a new epoch reflecting symbolism of the constellation of Aquarius was about to dawn & that his psychology might make a significant contribution to the conflicts inevitably arising in the face of such a profound shift in collective psyche. ~ L Greene,
855:Although a lot of my work on the mind has been rather abstract and philosophical, I'm interested in psychology and neuroscience and I don't think there are any principled distinctions between the kind of knowledge we get from science and the knowledge we get from philosophy. ~ Tim Crane,
856:I'm an anarchist. I'm implacably opposed to heirarchical systems of power and control. I also mistrust crowds, as they often operate according to their lowest common denominator. In terms of evolutionary psychology, the crowd is very close to a herd of stampeding wildebeest. ~ Will Self,
857:I’m an anarchist. I’m implacably opposed to heirarchical systems of power and control. I also mistrust crowds, as they often operate according to their lowest common denominator. In terms of evolutionary psychology, the crowd is very close to a herd of stampeding wildebeest. ~ Will Self,
858:SAT tests are designed by huge panels of experts in education and psychology who work for years to design tests in which not one single question measures any bit of knowledge that anyone might actually need in the real world. We should applaud kids for getting lower scores. ~ Dave Barry,
859:Since the stars have fallen from heaven & our highest symbols have paled, a secret life holds sway in the unconscious. This is why we have a psychology today & why we speak of the unconscious. All this would be superfluous in an age or culture that possessed symbols. ~ Carl Jung,
860:Social justice is group psychology, it's group rights, it's collectivisim, and it's a negation of individual responsibility, which is what the Bible teaches. Individual responsibility. And of course, social justice leads very quickly to socialism, and ultimately to communism. ~ Ted Cruz,
861:Whatever its origins, the psychology of sacredness helps bind individuals into moral communities.42 When someone in a moral community desecrates one of the sacred pillars supporting the community, the reaction is sure to be swift, emotional, collective, and punitive. To ~ Jonathan Haidt,
862:All the lessons of psychiatry, psychology, social work, indeed culture, have taught us over the last hundred years that it is the acceptance of differences, not the search for similarities which enables people to relate to each other in their personal or family lives. ~ John Ralston Saul,
863:It’s not rocket science. It’s social science – the science of understanding people’s needs and their unique relationship with art, literature, history, music, work, philosophy, community, technology and psychology. The act of design is structuring and creating that balance. ~ Clement Mok,
864:Love empowers the engine; law guides the direction. They are mutually interdependent. The notion that love can operate apart from law is a figment of the imagination. It is not only bad theology; it is poor psychology. It has to borrow from law to give eyes to love. ~ Sinclair B Ferguson,
865:MKULTRA had branched out into many additional “avenues to the control of human behavior,” including “radiation, electro-shock, various fields of psychology, psychiatry, sociology, and anthropology, graphology, harassment substances, and paramilitary devices and materials. ~ H P Albarelli,
866:But in psychology our goal is descriptive. We want to discover how the moral mind actually works, not how it ought to work, and that can’t be done by reasoning, math, or logic. It can be done only by observation, and observation is usually keener when informed by empathy. ~ Jonathan Haidt,
867:Does the novel have to deepen the psychology of its heroes? Certainly the modern novel does, but the ancient legends did not do the same. Oedipus' psychology was deduced by Aeschylus or Freud, but the character is simply there, fixed in a pure and terribly disquieting state. ~ Umberto Eco,
868:I'm not a sociologist, and the novel has often concerned itself with sociology. It's one of the generating forces that's made fiction interesting to people. But that's not my concern. I'm interested in psychology. And also certain philosophical questions about the world. ~ Jonathan Lethem,
869:Increasing the distance between the [combatants]—whether by emphasizing their differences or by increasing the chain of responsibility between the aggressor and his victim allows for an increase in the degree of aggression. —Ben Shalit The Psychology of Conflict and Combat ~ Dave Grossman,
870:Jungian psychology offers especially valuable insights into the nature & transformative potential of difficult psychedelic experiences, insights that become evident in Jung’s approach to trauma, dissociation, complexes, the shadow, psychosis, integration & transformation. ~ S Hill,
871:Milgram himself was sympathetic to the situationist perspective. “The social psychology of this century,” he wrote, “reveals a major lesson: often, it is not so much the kind of person a man is as the kind of situation in which he finds himself that determines how he will act. ~ Anonymous,
872:The whole architecture of the notions of psychology... as differentiations of one sole and massive adhesion to being which is the flesh ...There is no hierarchy of orders of layers or planes, there is dimensionality of every fact & facticity of every dimension. ~ Maurice Merleau Ponty,
873:Nietzsche himself was a great moralist; his writings abound with value judgments about individuals, character types, modes of thinking, and national traits. It is as if he develops immoralist psychology in order to tame his own nature, to keep his own greatest vice in check. ~ John Carroll,
874:The worship of the church has become a feel-good experience, rather than a meeting with the holy God of the universe. Exciting music has become the new sacrament mediating the presence of God and his grace. Sermons have become pop psychology, moralistic exercises in self-help.8 ~ Anonymous,
875:The sage said, "The best thing is not to hate anyone, only to love. That is the only way out of it. As soon as you have forgiven those whom you hate, you have gotten rid of them. Then you have no reason to hate them; you just forget. spiritual Dimensions of Psychology." ~ Hazrat Inayat Khan,
876:The Weirdest People in the World?”2 The authors pointed out that nearly all research in psychology is conducted on a very small subset of the human population: people from cultures that are Western, educated, industrialized, rich, and democratic (forming the acronym WEIRD). ~ Jonathan Haidt,
877:Thus arises the solution proposed by the so-called Gestalt psychology: behaviour involves a "total field" embracing subject and objects, and the dynamics of this field constitutes feeling (Lewin), while its structure depends on perception, effector-functions, and intelligence. ~ Jean Piaget,
878:Western psychology insists that the ego should be strengthened. That is the difference between the Eastern attitude and the Western. Western psychology insists that the ego should be strengthened; the child must have a strong ego, he must fight, struggle; only then will he be mature. ~ Osho,
879:I always said I would have gone in to psychology, or maybe the FBI. I'm really in to and interested in humans and their minds and emotions. I think that's another reason I like songwriting. It's amazing the stories you can tell about someone, just from a little people watching ~ Jessica Harp,
880:Psychology, on the other hand, seeks to give account of the interconnexion of processes which are evinced by our own consciousness, or which we infer from such manifestations of the bodily life in other creatures as indicate the presence of a consciousness similar to our own. ~ Wilhelm Wundt,
881:Whenever you hear anyone talking about a cultural or even about a human problem, you should never forget to inquire who the speaker really is. The more general the problem, the more the person will smuggle his or her own personal psychology into the account he or she gives of it. ~ Carl Jung,
882:What I remember the most about my childhood is constant fear and "good food." I don't want to get into the greasy, buttery, deep-fried, fatty, sugary, meaty, barbecued details here, but with no knowledge of healthy lifestyles or positive psychology, time took its toll on me. ~ Bryant H McGill,
883:Daniel Dennett is our best current philosopher. He is the next Bertrand Russell. Unlike traditional philosophers, Dan is a student of neuroscience, linguistics, artificial intelligence, computer science, and psychology. He's redefining and reforming the role of the philosopher. ~ Marvin Minsky,
884:Frankl’s brand of therapy is sometimes considered, after Freud’s psychoanalysis and Adler’s individual psychology, to be the third school of Viennese psychotherapy, and The Will to Meaning clearly points out the differences between his ideas and those of his compatriots. It ~ Tom Butler Bowdon,
885:Every winner needs to master three essential components of trading; a sound individual psychology, a logical trading system and good money management. These essentials are like three legs of a stool – remove one and the stool will fall, together with the person who sits on it. ~ Alexander Elder,
886:Human reflection is chronically overrated, though, and we now suspect that our own reaction to food poisoning is in fact similar to that of rats. Garcia’s findings forced comparative psychology to admit that evolution pushes cognition around, adapting it to the organism’s needs. ~ Frans de Waal,
887:The concept of needs and capacities is fundamental to biology and psychology alike. Biology is concerned with the needs and capacities of living organisms qua physical entities. Psychology is concerned with the needs and capacities of living organisms qua conscious entities. ~ Nathaniel Branden,
888:We do well to heed J. Vernon McGee’s warning that if it continues to grow in favor, “Christian psychology could well be the death of the evangelical church.” If biblical Christianity is to survive, it needs to purge itself completely of this viper that it has clutched to its breast. ~ Dave Hunt,
889:But the brain of the believer does not reel; it is the brains of the unbelievers that reel. We can see their brains reeling on every side and into every extravagance of ethics and psychology; into pessimism and the denial of life; into pragmatism and the denial of logic; seeking ~ G K Chesterton,
890:The psychology of accurate intuition involves no magic. Perhaps the best short statement of it is by the great Herbert Simon, who studied chess masters and showed that after thousands of hours of practice they come to see the pieces on the board differently from the rest of us. ~ Daniel Kahneman,
891:Physiology, in its analysis of the physiological functions of the sense organs, must use the results of subjective observation of sensations; and psychology, in its turn, needs to know the physiological aspects of sensory function, in order rightly to appreciate the psychological. ~ Wilhelm Wundt,
892:No 'mise en scène' has the right to be repeated, just as no two personalities are ever the same. As soon as a 'mise en scène' turns into a sign, a cliché, a concept however original it may be, then the whole thing - characters, situation, psychology - become schematic and false. ~ Andrei Tarkovsky,
893:One of the aspects I like about the film is that there is a kind of emotional, psychological discussion during the storytelling, ... Before taking a drug, go through yourself, experience yourself, all your hopes and fears in your own time. Before the pharmacology, do the psychology. ~ Keanu Reeves,
894:Psychology is the description of the reflection of the terrestial world in the heavenly plane, or, more correctly, the description of a reflection such as we, soaked as we are in our terrestial nature, imagine it, for no reflection actually occurs, only we see earth wherever we turn. ~ Franz Kafka,
895:Your mood is constantly changing, your psychology is constantly changing, your desires, your fads, your fears, your attitudes are constantly changing! Why? Because you have not attained wisdom yet! Only through wisdom your storms will settle down and your waves will calm down. ~ Mehmet Murat ildan,
896:A key psychology for leading from good to great is the Stockdale Paradox: Retain absolute faith that you can and will prevail in the end, regardless of the difficulties, AND at the same time confront the most brutal facts of your current reality, whatever they might be. UNEXPECTED ~ James C Collins,
897:I think the reason Buddhism and Western psychology are so compatible is that Western psychology helps to identify the stories and the patterns in our personal lives, but what Buddhist awareness training does is it actually allows the person to develop skills to stay in what's going on. ~ Tara Brach,
898:One of the problems with studies that examine the effects of violent imagery is that they typically use mentally healthy psychology students. If you want to do a meaningful study, show movies like Body Double and Copycat to a group of sexual psychopaths the day before you release them. ~ Park Dietz,
899:You know that saying 'A little knowledge is a dangerous thing'? That's so true of positive psychology. Our latest research tells us that the pursuit of happiness is a delicate art. Certain approaches to seeking happiness are now known to backfire, whereas others are effective. ~ Barbara Fredrickson,
900:Psychology is the only science that has to take the factor of value (feelings) into account. Psychology is often accused of not being scientific on this account; but its critics fail to understand the scientific and practical necessity of giving due consideration to feeling. P. 90 ~ Carl Gustav Jung,
901:The core approach of Buddhist psychology involves a combination of meditative contemplation, which can be described as a phenomenological inquiry; empirical observation of motivation, as manifested through emotions, thought patterns and behavior, and critical philosophical analysis. ~ Dalai Lama XIV,
902:The sciences are sometimes likened to different levels of a tall building: logic in the basement, mathematics on the ground floor, then particle physics, then the rest of physics and chemistry, and so forth, all the way up to psychology, sociology – and the economists in the penthouse. ~ Bill Bryson,
903:Economics was like psychology, a pseudoscience trying to hide that fact with intense theoretical hyperelaboration. And gross domestic product was one of those unfortunate measurement concepts, like inches or the British thermal unit, that ought to have been retired long before. ~ Kim Stanley Robinson,
904:Psychology, the talking cure, linguistics, and semantics - they're all like dogs poking around and sniffing their own vomit. There might be some gems in there, you never know. For certain you will at the very least know what you had for lunch. And you can ascertain what not to eat again. ~ David Byrne,
905:Actually, as I observe President Trump’s behavior, I imagine that there is a good chance he identifies with his father’s aggressive business style and parenting, and is now employing that orientation to his role as president. In psychology, this is called identification with the aggressor ~ Bandy X Lee,
906:Becoming a fashion designer is agreeing with the fact that what you experience or what you see as free is also connected to a system. Does that mean giving up your freedom? I still don't know the answer. There's a very different kind of psychology going on in the fashion scene than in art. ~ Raf Simons,
907:Control Mastery Theory in psychology says that sometimes life is like watching a difficult and tragic movie. We can become too caught up in the action and the pain to let our emotions show. But in the end, if it turns out happy, then our tears can flow. Because then, we know we are safe. ~ Jos N Harris,
908:I did a lot of theater in college, and I knew that not many people make it, but I just figured, 'Well, I really want to try acting while I'm young, and I don't ever want to look back and say that I never gave it a try.' I fully figured I'd be back in grad school - probably for psychology. ~ Hank Azaria,
909:when you can laugh at your mistake, you know you’ve accepted it and no longer judge yourself on the basis of one single event. Reaching this kind of perspective is very important in avoiding future mistakes. Humor loosens up your psychology and prevents you from obsessing about the past. ~ Scott Berkun,
910:The monstrous sameness and pervasive ugliness so highly characteristic of the findings of modern psychology, and contrasting so obviously with the enormous variety and richness of overt human conduct, witness to the radical difference between the inside and the outside of the human body. ~ Hannah Arendt,
911:He who experiments must, while doing so, divest himself of every preconception. It is clear then that if we wish to make use of a method of experimental psychology, the first thing necessary is to renounce all former creeds and to proceed by means of the method in the search for truth. ~ Maria Montessori,
912:My interest in the psychological roots of psychosis has both personal (my brother Andrew committed suicide) and professional origins (I was trained in a behaviorist approach to psychology which - whatever its limitations - at least taught me to see human behavior in its social context). ~ Richard Bentall,
913:Your mind is like Heraclitus' river. Your mind, in fact, is like nineteenth-century father of psychology William James' "stream of consciousness," a bubbling, babbling brook. Your mind constantly produces different currents of associations, different swirls of thought, and different moods. ~ Howard Bloom,
914:Physics has never been a comfortable subject for human psychology. The desire to regard everything outside the human race's purview as insignificant, and everything within that purview as firmly under the control of tribal myth and custom, is as strong today as it was in the time of Galileo. ~ Celia Green,
915:Before I became a film major, I was very heavily into social science, I had done a lot of sociology, anthropology, and I was playing in what I call social psychology, which is sort of an offshoot of anthropology/sociology - looking at a culture as a living organism, why it does what it does. ~ George Lucas,
916:It's easy to tell the evolutionary level of a group of beings, or an individual being, simply by examining their behavior, their art, their psychology, their thought forms, their lingual structures, their history, their present moment, their future ideas, and the quality of their emotions. ~ Frederick Lenz,
917:Clothing and makeup and hair and all of that so much indicates the kind of person you are inside and the person you are presenting on the outside. Sometimes they are in conflict, and sometimes they are the same. That psychology of the exterior informing the interior is just so interesting. ~ Tatiana Maslany,
918:I have to put my father over because he really taught me a lot, especially when it comes to out-of-the-ring psychology and how to react when you're approached by fans after a show or in the airport. It might sound silly, but a lot of those things come into play when you're playing a character. ~ Randy Orton,
919:Tactics are great, but tactics become commoditized.” TF: If you understand principles, you can create tactics. If you are dependent on perishable tactics, you are always at a disadvantage. This is why Ramit studies behavioral psychology and the elements of persuasion that appear hardwired. ~ Timothy Ferriss,
920:I came up with the term 'mindfreak' because I didn't like the word 'magician.' I felt like I wanted to coin a term that would be basically the reaction to my art. It would be a mindfreak and so that's why I came up with that. But, many people say I'm really a student of humanity and psychology. ~ Criss Angel,
921:Obviously astrology has much to offer psychology, but what the latter can offer its elder sister is less evident. So far as I judge, it would seem to me advantageous for astrology to take the existence of psychology into account, above all the psychology of the personality and of the unconscious. ~ Carl Jung,
922:If you are in passionate love and want to celebrate your passion, read poetry. If your ardor has calmed and you want to understand your evolving relationship, read psychology. But if you have just ended a relationship and would like to believe you are better off without love, read philosophy. ~ Jonathan Haidt,
923:The nature of motivation is a widely contested topic in psychology, but Fogg argues that three Core Motivators drive our desire to act. Fogg states that all humans are motivated to seek pleasure and avoid pain; to seek hope and avoid fear; and finally, to seek social acceptance and avoid rejection. ~ Nir Eyal,
924:Drawing on the latest findings from psychology, organizational behavior, and neuroscience—research on resilience, creativity, mindfulness, compassion, and more—I will show you how the following six strategies for attaining happiness and fulfillment are actually the key to thriving professionally. ~ Emma Sepp l,
925:Fashion is an industry to make money. It plays into human psychology. We want to belong, we want to be loved. I'm not trying to demonize the fashion industry - I love the fashion industry - but style is about taking the control out of the industry's hand and having you decide what works for you. ~ Stacy London,
926:I had never heard Mother admit that Dad was mentally ill. Years before, I had told her what I’d learned in my psychology class about bipolar disorder and schizophrenia, but she had shrugged it off. Hearing her say it now felt liberating. The illness gave me something to attack besides my father ~ Tara Westover,
927:Another idea from social psychology that goes into our texting games is the scarcity principle. Basically, we see something as more desirable when it is less available. When you are texting someone less frequently, you are, in effect, creating a scarcity of you and making yourself more attractive. ~ Aziz Ansari,
928:Evolutionary psychology tells us that men, especially powerful men, feel invincible and entitled to spread their seed, and that women can't resist the scent of masculine power. Women, by contrast, are said to be more altruistic and collaborative, seeking power so that they can share it with others. ~ Hanna Rosin,
929:In a study published in the Journal of Positive Psychology, psychological scientists asked nearly 400 Americans whether they thought their lives were meaningful and/or happy. The researchers found that happy people get joy from receiving; people leading meaningful lives get joy from giving to others. ~ Anonymous,
930:It's roughly the case that if systems become too complex to study in sufficient depth, physics hands them over to chemistry, then to biology, then experimental psychology, and finally on to history. Roughly. These are tendencies, and they tend to distinguish roughly between hard and soft sciences. ~ Noam Chomsky,
931:One need not be eminent in any part of profound knowledge in order to understand it and to apply it. The various segments of the system of profound knowledge cannot be separated. They interact with each other. For example knowledge about psychology is incomplete without knowledge of variation. ~ W Edwards Deming,
932:The secret to the movie business, or any business, is to get a good education in a subject besides film - whether it's history, psychology, economics, or architecture - so you have something to make a movie about. All the skill in the world isn't going to help you unless you have something to say. ~ George Lucas,
933:The skandhas present a complete picture of ego. According to Buddhist psychology, the ego is simply a collection of skandhas or heaps—but actually there is no such thing as ego. It is a brilliant work of art, a product of the intellect, which says, “Let’s give all this a name. Let’s call it ‘I. ~ Ch gyam Trungpa,
934:In psychology, this phenomenon is called reactance: when we are deprived of an option, we suddenly deem it more attractive. It is a kind of act of defiance. It is also known as the Romeo and Juliet effect: because the love between the tragic Shakespearean teenagers is forbidden, it knows no bounds. ~ Rolf Dobelli,
935:Preaching has very largely become a profession. Instead of real Christian sermons we are given secondhand expositions of psychology. The preachers say they that give the congregations what they ask for! What a terrible condemnation both of the preachers themselves & their congregations! ~ D Martyn Lloyd Jones,
936:The psychology of the alchemist is that of reveries trying to constitute themselves in experiments on the exterior world. A double vocabulary must be established between reverie and experiment. The exaltation of the names of substances is the preamble to experiments on the "exalted" substances. ~ Gaston Bachelard,
937:There is no masculine psychology in my cinema. There is only the resentments and desires of women. A man should not attempt to recognize himself in my male characters. On the other hand, he can find [in the films] a better understanding of women. And knowledge of the other is the highest goal. ~ Catherine Breillat,
938:But man is an odd, sad creature as yet, intent on pilfering the earth, and heedless of the growths within himself. He cannot be bored about psychology. He leaves it to the specialist, which is as if he should leave his dinner to be eaten by a steam-engine. He cannot be bothered to digest his own soul. ~ E M Forster,
939:If one writes or reads novels from the point of view of psychology, it is very inconsistent and petty to want to shy away from even the slowest and most detailed analysis of the most unnatural lusts, gruesome tortures, shocking infamy, and disgusting sensual or spiritual impotence. ~ Karl Wilhelm Friedrich Schlegel,
940:We'll erase those who want to use us for our family prestige...

...and erase those girls who try to apply their patronizing psychology theories on us...

...and those stupid adults who only judge us by our outward appearances....

We'll erase them all from our consciousness.
~ Bisco Hatori,
941:Psychoanalysis has changed American psychology from a diagnostic to a therapeutic science, not because so many patients are cured by the psychoanalytic technique, but because of the new understanding of psychiatric patients it has given us, and the new and different concept of illness and health. ~ Karl A Menninger,
942:Psychology, she thought; that is what they called it these days, but in her view it was something much older than that. It was woman’s knowledge, that was what it was; knowledge of how men behaved and how they could be persuaded to do something if one approached the matter in the right way. ~ Alexander McCall Smith,
943:Questioning our own motives, and our own process, is critical to a skeptical and scientific outlook. We must realize that the default mode of human psychology is to grab onto comforting beliefs for purely emotional reasons, and then justify those beliefs to ourselves with post-hoc rationalizations. ~ Steven Novella,
944:The college bookstore was a splash of life, culture, and society. As a psychology student, I often found myself intrigued by the behavior, ways of thinking and feeling, and general schemata of others, and this was the perfect spot to engage my senses.

Other times, I was just annoyed. ~ Gina Marinello Sweeney,
945:Every intellectual revolution which has ever stirred humanity into greatness has been a passionate protest against inert ideas. Then, alas, with pathetic ignorance of human psychology, it has proceeded by some educational scheme to bind humanity afresh with inert ideas of its own fashioning. ~ Alfred North Whitehead,
946:IN SPECIFIC,IF ANY INDIVIDUAL HAVE PERFECT COMMAND ON ANY SCHOOL OF THOUGHT OF ENTIRE GLOBAL PSYCHOLOGY AND PHYLOSOPHIES.THE PERSON CONCERNED ELOCUTIONAL KNOWHOW FLASH WILL SURELY MESMORISE,DOMINATE &ENGAGE &MANAGE ANY SECTION OF MINDS ON ANY PLATFORM ANY TIME BY GRAND SUCCESSFUL SPRIT & ZEAL . ~ Various,
947:It has never been in my power to study anything, mathematics, ethics, metaphysics, gravitation, thermodynamics, optics, chemistry, comparative anatomy, astronomy, psychology, phonetics, economics, the history of science, whist, men and women, wine, metrology, except as a study of semeiotic . ~ Charles Sanders Peirce,
948:Oosthuizen's red spot is a classic example of what's known in sports psychology as a process goal-a technique by which the athlete is required to focus on something, however minor, to prevent them from thinking about other things: in Oosthuizen's case, all the ways he could possibly screw up the shot. ~ Kevin Dutton,
949:Psychology, unlike chemistry, unlike algebra, unlike literature, is an owner's manual for your own mind. It's a guide to life. What could be more important than grounding young people in the scientific information that they need to live happy, healthy, productive lives? To have good relationships? ~ Daniel Goldstein,
950:Have you thought about the evolutionary psychology of it? Men have evolved to be strong worker homestead-keepers, while women—with babies to protect from harm—have had to become aggressive and violent. The few partial patriarchies that have ever existed in human society have been very peaceful places. ~ Naomi Alderman,
951:I've always been a dreamer...or let's just say I kept my options open. In my heart, I knew singing was gonna be in my future, but I considered psychology, hairdressing, banking, teaching, acting, modeling, aviation, and philanthropy. I just didn't know I'd pretty much be doing all of these things eventually! ~ Rihanna,
952:There is a whole field of inquiry that has come up in the last 30 or 40 years - some call it sociobiology or evolutionary psychology - relating to where we get our moral sense and why we value the idea of altruism, and locating both answers in behavioral adaptations for the preservation of our genes. ~ Richard Dawkins,
953:Psychology, as the behaviorist views it, is a purely objective, experimental branch of natural science which needs introspection as little as do the sciences of chemistry and physics.... The position is taken here that the behavior of man and the behavior of animals must be considered in the same plane. ~ John B Watson,
954:Something wasn’t right though. That golden rule of positive psychology, hedonic adaptation, states that no matter what tragedy or good fortune befalls us, we adapt. We return to our “set point” or close enough anyway. It’s been fifteen years since the collapse of the Soviet Union. Why hasn’t Luba adapted? ~ Eric Weiner,
955:When your Islamic discourse with someone becomes a debate, that's when you know that you have to stop. The psychology of a debate is like a sports competition, and no one likes to lose. So even if you make a good point, the other person isn't going to congratulate you. They are thinking about revenge. ~ Nouman Ali Khan,
956:Where’s your sketch pad?” I asked.

… “I gave that up,” Kay said. “I wasn’t very good, so I changed my major.”

“To what?”

“To pre-med, then psychology, then English lit, then history.”

“I like a woman who knows what she wants.”

Kay smiled. “So do I, but I don’t know any. ~ James Ellroy,
957:Because of the womb being a central phenomenon in the feminine body, the whole psychology of woman differs: she is non-aggressive, non-inquiring, non-questioning, non-doubting, because all of those things are part of aggression. She will not take the initiative; she simply waits - and she can wait infinitely. ~ Rajneesh,
958:The contribution of humanistic psychology to better relationships is recognized by the inclusion of Carl Rogers, whose influential book reminds us that relationships cannot flower if they don’t have a climate of listening and nonjudgmental acceptance, and that empathy is the mark of a genuine person. ~ Tom Butler Bowdon,
959:I know that the United Kingdom is sometimes seen as an argumentative and rather strong-minded member of the family of European nations. And it's true that our geography has shaped our psychology. We have the character of an island nation - independent, forthright, passionate in defence of our sovereignty. ~ David Cameron,
960:Have you thought about the evolutionary psychology of it? Men have evolved to be strong worker homestead-keepers, while women - with babies to protect from harm - have had to become aggressive and violent. The few partial patriarchies that have ever existed in human society have been very peaceful places. ~ Naomi Alderman,
961:I think sociologists are among the best at thinking about emergence, of thinking about the ways that the society is more than the sum of the individuals. And I've found that much of the wisest writing on human social nature comes from sociology and anthropology, not from my own field of social psychology. ~ Jonathan Haidt,
962:A man like me cannot live without a hobby-horse, a consuming passion - in Schiller's words a tyrant. I have found my tyrant, and in his service I know no limits. My tyrant is psychology. It has always been my distant, beckoning goal and now since I have hit upon the neuroses, it has come so much the nearer. ~ Sigmund Freud,
963:A man like me cannot live without a hobby-horse, a consuming passion — in Schiller's words a tyrant. I have found my tyrant, and in his service I know no limits. My tyrant is psychology. it has always been my distant, beckoning goal and now since I have hit upon the neuroses, it has come so much the nearer. ~ Sigmund Freud,
964:Arik believed that one of the most fundamental laws of human psychology was that force caused resistance. Make people feel trapped, and they will never stop attempting to escape. But obscure the trap well enough, and it was possible to stop the idea of escape from even forming in your prisoners' minds. ~ Christian Cantrell,
965:even compelling causal statistics will not change long-held beliefs or beliefs rooted in personal experience. On the other hand, surprising individual cases have a powerful impact and are a more effective tool for teaching psychology because the incongruity must be resolved and embedded in a causal story. ~ Daniel Kahneman,
966:Children whose "parents are very attentive to their elementary needs are likely to develop trust and security, which may promote prosocial orientation," note psychology researchers, but those parents probably weren't consciously trying to create cooperative adults; they were just being good, attentive parents. ~ Geoff Colvin,
967:In developmental psychology there is a general understanding that an individual must master the twin areas of sexuality and aggression (Freud’s Eros and Thanatos) in order to have truly achieved adulthood. In the same way, the maturation of the human race necessitates our collective mastery of these two areas. ~ Dave Grossman,
968:The philosophical I is not the man, not the human body or the human soul of which psychology treats, but the metaphysical subject, the limit -not a part of the world.
[...]
If by eternity is understood not endless temporal duration but timelessness, then he lives eternally who lives in the present. ~ Ludwig Wittgenstein,
969:We don’t yet have a body of scientific knowledge about evil to be called a facet of psychology. Therefore, religious reasoning for actions will always be at the discretion of the psychologist, thus making them the judge and jury over what is delusion and what is a spiritual experience that has to be sedated. ~ Shannon L Alder,
970:It is as if there were in the human consciousness a sense of reality, a feeling of objective presence, a perception of what we may call something there, more deep and more general than any of the special and particular senses by which the current psychology supposes existent realities to be originally revealed. ~ William James,
971:The singularity of the term "psychology" should not mislead one into thinking that such a discipline was ever successfully founded. Or that there is an essence to "psychology" that could encompass the various definitions, methodologies, practices, world-views, and institutions that have used this designation. ~ Sonu Shamdasani,
972:All the theories that acting is reacting to imaginary circumstances as though they are real, and directing is turning psychology into behavior, those are all stabs at something that can't be taught. All the great actors can't talk about what they do, and they don't want to begin to talk about it. They just do it. ~ Mike Nichols,
973:Clinical psychology tells us arguably that trauma is the ultimate killer.Memories r not recycled like atoms and particles in quantum physics. they can be lost forever. It’s sort of like my past is an unfinished painting and as the artist of that painting,I must fill in all the ugly holes and make it beautiful again. ~ Lady Gaga,
974:Positivity psychology is part and parcel of psychology. Being human includes both ups and downs, opportunities and challenges. Positive psychology devotes somewhat more attention to the ups and the opportunities, whereas traditional psychology - at least historically - has paid more attention to the downs. ~ Barbara Fredrickson,
975:Sharon had read a lot of books on the subject of human society and psychology, and after a great deal about social identity and pack spirit, had taken away this simple conclusion: It is far better to talk bollocks at great length and feel okay about it, than to talk about nothing at all and end up killing people. ~ Kate Griffin,
976:The broader problem is that a great deal of popular preaching and teaching uses the bible as a pegboard on which to hang a fair bit of Christianized pop psychology or moralizing encouragement, with very little effort to teach the faithful, from the Bible, the massive doctrines of historic confessional Christianity. ~ D A Carson,
977:wont to consider the memory as a separate faculty of the mind, but this idea disappeared before the advancing tide of knowledge which resulted in the acceptance of the conception now known as The New Psychology. This new conception recognizes the existence of a vast "out of consciousness" region of the ~ William Walker Atkinson,
978:In my short stay I realized that without a deep understanding of human psychology, without the acceptance that we are all crazy, irrational, impulsive, emotionally driven animals, all the raw intelligence and mathematical logic in the world is little help in the fraught, shifting interplay of two people negotiating. ~ Chris Voss,
979:A hurt is at the center of all addictive behaviors. . . . The wound may not be as deep and the ache not as excruciating, and it may even be entirely hidden—but it’s there. As we’ll see, the effects of early stress or adverse experiences directly shape both the psychology and the neurobiology of addiction in the brain ~ Gabor Mate,
980:All around us, aspects of the modern world - diet, exercise, medicine, art, work, family, philosophy, economics, ecology, psychology - have begun a long circle back toward their former coherence. Whether they can arrive before the natural world is damaged beyond repair and madness destroys humanity, we cannot tell. ~ Paul Shepard,
981:As a freshman in college, I was having a lot of trouble adjusting. I took a meditation class to handle anxiety. It really helped. Then as a grad student at Harvard, I was awarded a pre-doctoral traveling fellowship to India, where my focus was on the ancient systems of psychology and meditation practices of Asia. ~ Daniel Goleman,
982:Caplan writes:   My study of personality psychology makes me one of the doubters. On the popular Myers-Briggs personality test, there is a huge Thinking-Feeling gap between men and women. For men, the breakdown is roughly 60% Thinking, 40% Feeling. For women, the breakdown is roughly 30% Thinking, 70% Feeling. ~ Thomas E Woods Jr,
983:He sat up. He was naked as a jaybird, but someone had thoughtfully provided a flint-napped dagger hilted in rawhide, as well as a solid, flint-headed spear, so he did not feel weaponless. So someone knew something about human psychology, or at least his psychology. But not enough to have also provided a loincloth. ~ John C Wright,
984:To regard such a positive mental science [psychology] as rising above the sphere of history, and establishing the permanent and unchanging laws of human nature, is therefore possible only to a person who mistakes the transient conditions of a certain historical age for the permanent conditions of human life. ~ Robin G Collingwood,
985:psychology is passing into a less simple phase. Within a few years what one may call a microscopic psychology has arisen in Germany, carried on by experimental methods, asking of course every moment for introspective data, but eliminating their uncertainty by operating on a large scale and taking statistical means. ~ William James,
986:The object is evident in the name of the discipline. Similarly, theology (theologia) is the study of God. The object of theology is not the church's teaching or the experience of pious souls. It is not a subset of ethics, religious studies, cultural anthropology, or psychology. God is the object of this discipline. ~ Michael Horton,
987:The pseudoscience of astrology has no place in magick. Astrology has already died twice: once with the classical gods, and a second time after the Enlightenment. The complete failure of contemporary psychology to create anything other than a vocabulary of intellectual rubbish has encouraged astrology to resurface. ~ Peter J Carroll,
988:But it is the bane of psychology to suppose that where results are similar, processes must be the same. Psychologists are too apt to reason as geometers would, if the latter were to say that the diameter of a circle is the same thing as its semi-circumference, because, forsooth, they terminate in the same two points. ~ William James,
989:I absolutely think that happiness is a choice. One of the most potent forces in human psychology is the power of habit. Do something, think something, often enough and it will become the only thing you can do or think. Choose to be unhappy and soon that’s all you will be. Live in a swamp and you’ll grow webbed feet. ~ Nicholas Evans,
990:The most exciting part of finding out who we are is discovering our own uniqueness, who we are outside the box, beyond the categories in a Psychology 101 textbook. In our inimitable singularity, there is an infinite range of possibility that cannot be tied to any one description of what it means to be human or healthy. ~ David Richo,
991:The very moment you understand that being a Muslim and being American or European are not mutually exclusive, you enrich your society. Promote the universal principles of justice and freedom, and leave the societies elsewhere to find their model of democracy based on their collective psychology and cultural heritage. ~ Tariq Ramadan,
992:a general study undertaken by Nature found that 70 per cent of scientists had failed to replicate the findings of other researchers.14 Across the board, from medicine to psychology, biology to environmental sciences, researchers are coming to the realisation that many of the foundations of their research may be flawed. ~ James Bridle,
993:As Jung noted in his Psychology of the Transference, “Psychological induction inevitably causes the two parties to get involved in the transformation of the third and to be themselves transformed in the process” (1946, p. 199, italics added). This is in the theoretical and phenomenological zone of Odgen’s “analytic third, ~ Anonymous,
994:It is evident, therefore, that one of the most fundamental problems of psychology is that of investigating the laws of mental growth. When these laws are known, the door of the future will in a measure be opened; determination of the child's present status will enable us to forecast what manner of adult he will become. ~ Lewis Terman,
995:The model of the educational Kalila Wa-Dimna. These are books of instruction to rulers and humans. The stories unfold a range of human psychology, a vast range of human psychology. The Sultan is being moved from his narrow and bigoted position into a wider, more subtle, more nuanced understanding of human experiences. ~ Marina Warner,
996:And second, I don't think there's much of a market for your particular brand of psychology."
"So not true."
"Butch, you and I just beat the crap out of each other."
"You started it. And actually, it would be perfect for Spike TV. UFC meets Oprah. God, I'm brilliant."
"Keep telling yourself that.
-Butch and V ~ J R Ward,
997:This does not mean we cannot talk about causes; there are ways to escape the narrative fallacy. How? By making conjectures and running experiments, or as we shall see in Part Two (alas) by making testable predictions. The psychology experiments I am discussing here do so: They suggest a problem, and run a test. ~ Nassim Nicholas Taleb,
998:You never have perfect knowledge in combat, gentlemen. It’s what we call the fog of war. You can either sit around worrying what’s real and what’s not, or you can realize the enemy hasn’t got a clue either and fire off a few rounds of psychology. A truly great army is one that only has to rattle its saber to win a war. ~ Karen Traviss,
999:But when all is said and done, the fact remains that some teachers have a naturally inspiring presence and can make their exercises interesting, whilst others simply cannot. And psychology and general pedagogy here confess their failure, and hand things over to the deeper spring of human personality to conduct the task. ~ William James,
1000:Think of all the nonsense you had to learn in psychology courses. None of which was testable. None of which was measurable. We had behaviorism, Freudian psychology, all of these theories that you learn in psychology. Totally untestable. Now, we can test it, because physics allows us to calculate energy flows in the brain. ~ Michio Kaku,
1001:We have friends who don't use psychoactive materials but who are still interested in how the brain works and psychology and spiritual training. It's a very large and very intelligent bunch of people. We have two big parties each year where people bring food and drink and get to know each other. It makes a very good party. ~ Ann Shulgin,
1002:I began to realize, with some little horror, that she was nothing more than a lowbrow, pop-psychology version of Sylvia Plath. It lasted forever, like some weepy and endless made-for-TV movie—all the clinging, all the complaints, all the parking-lot confessions of “inadequacy” and “poor self-image,” all those banal sorrows. ~ Donna Tartt,
1003:When experimental psychology limits itself to rats and kittens, squabs and eyelids, philosophy of nature has little opportunity for formation. But when experimental psychology delivers over its findings concerning phenomenal manifestations of the mind, then the philosophy of nature may apply his philosophical principles. ~ Fulton J Sheen,
1004:he turned Kennedy into an in-group member For an experimental replication of this, see Experiment 2 in Rothbart, M., & Hallmark, W. (1988). In-group-out-group differences in the perceived efficacy of coercion and conciliation in resolving social conflict. Journal of Personality and Social Psychology, 55(2), 248–257. ~ Daniel J Levitin,
1005:In displaying the psychology of your characters, minute particulars are essential. God save us from vague generalizations! Be sure not to discuss your hero's state of mind. Make it clear from his actions. Nor is it necessary to portray many main characters. Let two people be the center of gravity in your story: he and she. ~ Anton Chekhov,
1006:Psychology narrows the cause for personal unhappiness down to the person himself, and then he is stuck with himself. But we know that the universal and general cause for personal badness, guilt, and inferiority is the natural world and the person’s relationship to it as a symbolic animal who must find a secure place in it. ~ Ernest Becker,
1007:Yet the same gradual decay to which, after a certain age, all the language of psychology seems liable, has been at work even here. If you call virtue an entity, you are indeed somewhat less strongly suspected of believing it to be a substance than if you called it a being; but you are by no means free from the suspicion. ~ John Stuart Mill,
1008:Maybe, through the stories I share about my life and others and the medical research that has been dedicated to the world of positive psychology, they'll relate to the power of a positive perspective and change the world one person at a time. Pipe dream, of course, but I love the thought of being given the chance to inspire! ~ Trista Sutter,
1009:Science in the past (and partly in the present), was dominated by one-sided empiricism. Only a collection of data and experiments were considered as being ‘scientific’ in biology (and psychology); forgetting that a mere accumulation of data, although steadily piling up, does not make a science. ~ Ludwig von Bertalanffy, General System Theory,
1010:I am neither a theologian, nor a scholar learned in the history of religions, nor an anthropologist. Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution. ~ William James,
1011:Look at the catastrophic record Vishy Anand has against Garry Kasparov. Kasparov managed to beat him almost everywhere they played, even though Vishy Anand has belonged to the absolute top players in the world for fifteen years. This difference cannot be explained purely in chess terms, there must have been some psychology. ~ Vladimir Kramnik,
1012:My fear represented the failure of the human system. It is a sad truth of our creation: Something is amiss in our design, there are loose ends of our psychology that are simply not wrapped up. My fears were the dirty secrets of evolution. They were not provided for, and I was forced to construct elaborate temples to house them. ~ Steve Martin,
1013:Sensations are also and even very often the starting-point of what is called in psychology associations of ideas. When, through synthetic work, about which we shall have more to say, a certain union has been established between two psychological phenomena, the presence of one is enough to cause the other to start in the mind also. ~ Anonymous,
1014:A lot of the things that involve power on the highest levels sometimes involve the darker side of human psychology. People can be very passive aggressive or they can be aggressive and they can conceal their intentions. There's this world that exists that nobody writes about or describes it's like a dirty little secret or taboo. ~ Robert Greene,
1015:At the center of all that is Russia - of its culture, its psychology, and, perhaps, its destiny - stands the Kremlin, a walled fortress a thousand years old and four hundred miles from the sea. Physically speaking, its walls are no longer high enough to fend off attack, and yet, they still cast a shadow across the entire country. ~ Amor Towles,
1016:Fara turned to Hardin. “Didn’t you study psychology under Alurin?”

Hardin answered, half in reverie: “Yes, I never completed my studies, though. I got tired of theory. I wanted to be a psychological engineer, but we lacked the facilities, so I did the next best thing— I went into politics. It’s practically the same thing. ~ Isaac Asimov,
1017:My interest really is psychology, what's going on in people's minds as revealed on their faces and in their posture. That is my strength. And it's something that came from probably being a silent observer for most of my life and having to read what was going on in people's minds from only their postures or from their expressions. ~ David Small,
1018:The term which psychology has coined for our relative imperviousness to the dizzy variations that go on in the world around us is "constancy." The color, shape, and brightness of things remain to us relatively constant, even though we may notice some variation with the change of distance, illumination, angle of vision, and so on. ~ E H Gombrich,
1019:By the twentieth century, when the individual had replaced the family as the primary economic unit, the tie between sexuality and reproduction weakened further. Influenced by psychology as well as by the growing power of the media, both men and women began to adopt personal happiness as a primary goal of sexual relations. Various ~ John D Emilio,
1020:Every intellectual revolution which has ever stirred humanity into greatness has been a passionate protest against inert ideas. Then, alas, with pathetic ignorance of human psychology, it has proceeded by some educational scheme to bind humanity afresh with inert ideas of its own fashioning. ~ Alfred North Whitehead, The Aims of Education (1929),
1021:In fact, objects are known only through the subject, while the subject can know himself or her- self only by acting on objects materially and mentally. Indeed, if objects are innumerable and science indefinitely diverse, all knowledge of the subject brings us back to psychology, the science of the subject and the subject's actions. ~ Jean Piaget,
1022:No other book has been so chopped, knifed, sifted, scrutinized, and vilified. What book on philosophy or religion or psychology or belles lettres of classical or modern times has been subject to such a mass attack as the Bible? With such venom and skepticism? With such thoroughness and erudition? Upon every chapter, line and tenet? ~ Bernard Ramm,
1023:The term "fed up" actually comes from falconry. When you train a falcon, you train it by hunger, using it as a tool to manipulate the bird's psychology. So when the bird has had too much to eat, it won't cooperate and gets annoyed by any attempts to tell it what to do. It simply sits in the top of a tree and sulks. It is "fed up". ~ Douglas Adams,
1024:I'd love to have a program like 'Dr. Laura.' I studied psychology at the University of Miami, and when I rode the bus home from school, perfect strangers would strike up conversations with me and end up telling me their life stories. I think they could sense that I was studying to help people. That, or I have a face like a priest. ~ Gloria Estefan,
1025:In physics we deal with states of affairs much simpler than those of psychology and yet we again and again learn that our task is not to investigate the essence of things-we do not at all know what this would mean&mash;but to develop those concepts that allow us to speak with each other about the events of nature in a fruitful manner. ~ Niels Bohr,
1026:I sat on my Dad's bed and flipped through the page after empty page. No stamps. No exotic locales. No travel-worn smudges or creases. Just the ID information and my mother's black and white photo which if it where used in a psychology textbook on the meaning of facial expressions would be labelled: Obscenely, heartbreakingly hopeful ~ Miriam Toews,
1027:What psychology failed to appreciate, Frankl believed, is the multidimensional nature of human beings. He did not deny that biology or conditioning shapes us, but he also insisted that there is room for free will—to choose to develop certain values or a particular course in life, or to retain our dignity in difficult situations. ~ Tom Butler Bowdon,
1028:Also the principle of stress, so often invoked in psychology, psychiatry, and psychosomatics, needs some reevaluation. As everything in the world, stress too is an ambivalent thing. Stress is not only a danger to life to be controlled and neutralized by adaptive mechanisms; it also creates higher life. ~ Ludwig von Bertalanffy, General System Theory,
1029:Bad architecture is in the end as much a failure of psychology as of design. It is an example expressed through materials of the same tendencies which in other domains will lead us to marry the wrong people, choose inappropriate jobs and book unsuccessful holidays: the tendency not to understand who we are and what will satisfy us. ~ Alain de Botton,
1030:But the New Psychology makes a little different distinction from that of Locke, as given above. It uses the word memory not only in his sense of "The power to revive, etc.," but also in the sense of the activities of the mind which tend to receive and store away the various impressions of the senses, and the ideas conceived ~ William Walker Atkinson,
1031:I consider it as a foreshadowing of modernity in many different respects, and the consistency of character is interesting to the emerging modern psychology. The emphasis on dream knowledge relates quite deeply to psychoanalysis, although I suppose psychoanalysis wouldn't like to say that... Freud was always saying he was a scientist. ~ Marina Warner,
1032:In joint scientific efforts extending over twenty years, initially in collaboration with J. C. Shaw at the RAND Corporation, and subsequently with numerous faculty and student colleagues at Carnegie-Mellon University, they have made basic contributions to artificial intelligence, the psychology of human cognition, and list processing. ~ Allen Newell,
1033:It's paradoxical that an ordinary man like Nemur presumes to devote himself to making other people geniuses. He would like to be thought of as the discoverer of new laws of learning—the Einstein of psychology. And he has the teacher's fear of being surpassed by the student, the master's dread of having the disciple discredit his work. ~ Daniel Keyes,
1034:Our tendency is to try something a few times, and if it works, it gets reinforced, and we continue to do it; if it doesn’t work, we abandon it. In psychology this is called the law of effects—we tend to keep doing things we are rewarded for doing. The opposite, however, is also true: we tend to avoid what punishes us or gives us pain. ~ Andy Andrews,
1035:Some people have set up sort of "gotcha" algorithms that apparently crawl through psychology articles and look for fraudulent p-values [a measure of the likelihood that experimental results weren't a fluke]. But they're including rounding errors that don't change the significance levels of the results, and they're doing it anonymously. ~ Susan Fiske,
1036:There's an old adage in writing: 'Don't tell, but show.' Writing is not psychology. We do not talk 'about' feelings. Instead the writer feels and through her words awakens those feelings in the reader. The writer takes the reader's hand and guides him through the valley of sorrow and joy without ever having to mention those words. ~ Natalie Goldberg,
1037:Metaphysics means nothing but an unusually obstinate effort to think clearly. The fundamental conceptions of psychology are practically very clear to us, but theoretically they are very confused, and one easily makes the obscurest assumptions in this science without realizing, until challenged, what internal difficulties they involve. ~ William James,
1038:Years later, when I got to college, I learned about an important theory of psychology called Learned Helplessness, developed by Dr. Martin E. P. Seligman. This theory, backed up by years of research, is that a great deal of depression grows out of a feeling of helplessness: the feeling that you cannot control your environment. ~ Frederick P Brooks Jr,
1039:Children have no use for psychology. They detest sociology. They still believe in God, the family, angels, devils, witches, goblins, logic, clarity, punctuation, and other such obsolete stuff. When a book is boring, they yawn openly. They don't expect their writer to redeem humanity, but leave to adults such childish allusions. ~ Isaac Bashevis Singer,
1040:For me, psychology and art interact and overlap in so many ways. Psychology is the study of the inner life and creativity comes from the imagination and a response to the environment, as you know. So they're both very similar in that way because it's about one's inner life interacting with the environment and what comes from that. ~ Kelly Carlin McCall,
1041:For the West, the demonization of Vladimir Putin is not a policy; it is an alibi for the absence of one. Putin is a serious strategist – on the premises of Russian history. Understanding US values and psychology are not his strong suits. Nor has understanding Russian history and psychology been a strong point among US policymakers.’ ~ Henry A Kissinger,
1042:Anyone who is interested in the psychology of children will have observed that whereas one child will resist temptation or seduction, another will easily yield to it. There are children who will hardly oppose any resistance to the invitation of an unknown person to follow him; others who react in an opposite way in the same circumstances. ~ Karl Abraham,
1043:Every book presents its own specific challenges, or should, and you're right that this one has a preoccupation with uncertainty. In this, Valiant Gentlemen is a rupture from previous work as its obsession is with the psychology of characters who are in states of unknowing living in unpredictable times where the stakes are unusually high. ~ Sabina Murray,
1044:So your job is safer—at least theoretically. Ours (theoretically) pays better. But neither one of us can ever earn enough to quit. We kid ourselves before we sign—we’ll be disciplined. We’ll be careful. We won’t make those mistakes everybody else makes, because we’re better than them. Human psychology is the biggest confidence game of all. ~ Neil Clarke,
1045:I met her my first year of college, and was initially attracted to her because she seemed an intelligent, brooding malcontent like myself; but after about a month, during which time she’d firmly glued herself to me, I began to realize, with some little horror, that she was nothing more than a lowbrow, pop-psychology version of Sylvia Plath. ~ Donna Tartt,
1046:When consequentialist theories are developed in terms of an equally shallow psychology of the good - such as a crude form of hedonism - the results can sometimes strike sensible people as revolting and inhuman. People can be reduced to simple repositories of positive or negative sensory states, and their humanity is lost sight of entirely. ~ Allen W Wood,
1047:A handful of experiences when I was small have made me a confirmed nonathlete. In psychology (okay, Twilight) they teach you about the notion of imprinting, and I think it applies here. I reverse-imprinted with athleticism. Ours is the great non-love story of my life.” — Mindy Kaling, Is Everyone Hanging Out Without Me? (and other concerns) ~ Mindy Kaling,
1048:In our own time, through integrative sciences like ecology and animal behavior and psychology we have re-understood what was forgotten during the reduction centuries of modern science. We've re-understood that the world is one thing, and it's a living thing. It's a thing with an intent and a spirit within it, and this is the key concept. ~ Terence McKenna,
1049:How should the best parts of psychology and economics interrelate in an enlightened economist's mind?... I think that these behavioral economics...or economists are probably the ones that are bending them in the correct direction. I don't think it's going to be that hard to bend economics a little to accommodate what's right in psychology. ~ Charlie Munger,
1050:New studies conducted by psychology researcher Joseph Forgas show that mild sadness can actually have a number of benefits that could reflect its value. In his experiments, people who were in a sad mood had better judgment and memory, and were more motivated, more sensitive to social norms, and more generous than the happier control group. ~ Dalai Lama XIV,
1051:Customers don't know what they want. There's plenty of good psychology research that shows that people are not able to accurately predict how they would behave in the future. So asking them, 'Would you buy my product if it had these three features?' or 'How would you react if we changed our product this way?' is a waste of time. They don't know. ~ Eric Ries,
1052:I have to admit that 'Psychology Today' was one of the first magazines I started reading, back when I was 13 or 14, because I was the kind of kid that was curious about the mysterious human mind - I hoped to learn about telekenisis, multiple personalities, psychosis, and various other cool and terrible things that happened inside people's heads. ~ Dan Chaon,
1053:My colleagues and I were 9 to 5 psychologists: we came to work every day and we did our psychology, just like you would do insurance or auto mechanics, and then at 5 we went home and were just as neurotic as we were before we went to work. Somehow, it seemed to me, if all of this theory were right, it should play more intimately into my own life. ~ Ram Dass,
1054:To cover politics in Washington allows you to live in the very, very wide gap between what the actual truth is, and how people are trying to manipulate the truth. They speak in the language of spin, obsequiousness, obfuscation. The meta of politics is just this endless source of material that can shed light on the psychology of the process. ~ Mark Leibovich,
1055:To understand most important ideas in psychology, you need to understand how the mind is divided into parts that sometimes conflict. We assume that there is one person in each body, but in some ways we are each more like a committee whose members have been thrown together to do a job, but who often find themselves working at cross purposes. ~ Jonathan Haidt,
1056:As the early memory researcher Hermann Ebbinghaus (1850–1909) wrote, “Psychology has a long past, but only a short history.” He meant that people have been thinking about human thought, emotion, intelligence, and behavior for thousands of years, but as a discipline based on facts rather than speculation psychology is still in its infancy. ~ Tom Butler Bowdon,
1057:Starting in 1897, Henry Havelock Ellis devoted six volumes to it: his pioneering Studies in the Psychology of Sex, sprinkled with case studies of unexpected explicitness and perversity. One memorable phrase from volume four, Sexual Selection in Man: “the contact of a dog’s tongue with her mouth alone afterward sufficed to evoke sexual pleasure. ~ Erik Larson,
1058:Wise, compassionate and accessible, David Benner's The Gift of Being Yourself is truly a gift to the dedicated seeker. The author draws on his professional experience as a psychologist and his own lifelong vocation as a Christian. The result is a book that felicitously weaves together the insights of psychology and Christian spirituality. ~ Margaret Guenther,
1059:Positive thinking is just one small part of positive psychology. Plus, as an approach to well-being, positive thinking only helps you to the extent that it yields one or more positive emotions. The problem with positive thinking is that it sometimes just stays up "in the head" and fails to drip down to become a fully embodied experience. ~ Barbara Fredrickson,
1060:The cognitive psychology revolution has had a dramatic impact on mental health, and two of its major names are David D. Burns and Albert Ellis. Their mantra that thoughts create feelings, not the other way around, has helped many people to get back in control of their lives because it applies logic and reason to the murky pool of emotions. ~ Tom Butler Bowdon,
1061:At birth, the child leaves a person - his mother's womb - and this makes him independent of her bodily functions. The baby is next endowed with an urge, or need, to face the out world and to absorb it. We might say that he is born with 'the psychology of world conquest.' By absorbing what he finds about him, he forms his own personality. ~ Maria Montessori,
1062:Halsted’s “cancer storehouse” grew far beyond its original walls at Hopkins. His ideas entered oncology, then permeated its vocabulary, then its psychology, its ethos, and its self-image. When radical surgery fell, an entire culture of surgery thus collapsed with it. The radical mastectomy is rarely, if ever, performed by surgeons today. ~ Siddhartha Mukherjee,
1063:Well, it's not all the same, but there are a lot of parallels. I'm not sure how to answer [on psychology background], but I think when I was studying psychology I had a professor and a friend who would talk about "process" all the time. Your process, his process, the group's process. There's some carryover from that discussion to my creative work. ~ Paul Beatty,
1064:Does it get heavy?"
"Does what get heavy?"
"That big head you lug around 24/7, 365." Sally patted Jen on the back. "It just seems like maybe your neck or back would begin to hurt at some point."
"Wow, Sally. I'm impressed you aren't just going for a psychology degree! Right now you seem to be running for mayor of 'I think I'm funny' town. ~ Quinn Loftis,
1065:The new officer AIs were the state of the art in quasi-sentient computers, and the designers had decided that giving them a soothing, human-sounding voice and an active personality would reduce stress on officers in the field. I can’t speak to the psychology of the officer corps in general, but the damned thing creeped me out. And it talked too much. ~ Jay Allan,
1066:There was no better way to read a man’s character than to watch him play poker. Some played with the aim of holding on to what they had, others played to make a killing. For some it was gambling pure and simple, for others it was a game of skill involving small calculated risks. For some it was about numbers, for others it was about psychology. ~ Jeannette Walls,
1067:The striving for significance, this sense of yearning, always points out to us that all psychological phenomena contain a movement that starts from a feeling of inferiority and reach upward. The theory of Individual Psychology of psychological compensation states that the stronger the feeling of inferiority, the higher the goal for personal power. ~ Alfred Adler,
1068:When believers have a low view of God, everything focuses on meeting felt needs within the body of Christ. When the church adopts such a perspective, it often offers people nothing more than spiritual placebos. It centers on psychology, self-esteem, entertainment, and a myriad of other diversions to attempt to meet perceived and felt needs. ~ John F MacArthur Jr,
1069:When it is a question of ascertaining whether or not some human act has really taken place, [historians] cannot be too painstaking. If they proceed to the reasons for that act, they are content with the merest appearance, ordinarily founded upon one of those maxims of common-place psychology which are neither more nor less true than their opposites. ~ Marc Bloch,
1070:As the early memory researcher Hermann Ebbinghaus (1850–1909) wrote, “Psychology has a long past, but only a short history.” He meant that people have been thinking about human thought, emotion, intelligence, and behavior for thousands of years, but as a discipline based on facts rather than speculation psychology is still in its infancy. Even ~ Tom Butler Bowdon,
1071:Men were considered "free" only so that they might be considered guilty - could be judged and punished: consequently, every act had to be considered as willed, and the origin of every act had to be considered as lying within the consciousness (and thus the most fundamental psychological deception was made the principle of psychology itself). ~ Friedrich Nietzsche,
1072:So the researcher’s central dilemma exists in an especially acute form in psychology: either the animal is not like us, in which case there is no reason for performing the experiment; or else the animal is like us, in which case we ought not to perform on the animal an experiment that would be considered outrageous if performed on one of us. Another ~ Peter Singer,
1073:theory, defines motivation as “the energy for action.”2 The nature of motivation is a widely contested topic in psychology, but Fogg argues that three Core Motivators drive our desire to act. Fogg states that all humans are motivated to seek pleasure and avoid pain; to seek hope and avoid fear; and finally, to seek social acceptance and avoid rejection. ~ Nir Eyal,
1074:Some fundamentalists go so far as to reject psychology as a disciplined study, which is unfortunate and polarizing. By definition, psychology is the study of the soul, theology is the study of God. Generally speaking, systematic theology is a study of all the essential doctrines of faith, and that would include the study of our souls (psychology). ~ Neil T Anderson,
1075:I am a taxonomist, I work in the descriptive, narrative sciences of natural history. Unfortunately there is this status ordering from physics, the queen of the sciences up on top, down through a bunch of squishy subjects, ending up with sociology and psychology on the bottom. Palaeontologists are not much above that in their conventional ordering. ~ Richard Lewontin,
1076:Psychiatry is NOT Science, it is just a game like Gematria. It is induced and applied by man and only exists in his domain while he remains alive. Since man is NO god, he possesses NOT the power over his mechanics – including Psychology, and hence, his Biology is subjugated to the Laws of Science as an exterior influence whether he likes it or not. ~ Ibrahim Ibrahim,
1077:The primary challenge that smart people must deal with is making sense of meaning. Natural psychology suggests that the best answer to this problem is donning the mantle of meaning-maker and engaging in value-based meaning-making. No smart person is immune to this problem. In fact, it is the most significant emotional issue for our smartest 15 percent. ~ Eric Maisel,
1078:Why does the same book elicit such a range of responses? There must be something in the particular reader that leaps out to embrace the book. His life, his psychology, his image of himself. There must be something lurking deep in the mind—or, as this Freud says, the unconscious—that causes a particular reader to fall in love with a particular writer. ~ Irvin D Yalom,
1079:For thirty years, my research has shown that the view you adopt for yourself profoundly affects the way you lead your life. It can determine whether you become the person you want to be and whether you accomplish the things you value. How does this happen? How can a simple belief have the power to transform your psychology and, as a result, your life? ~ Carol S Dweck,
1080:Take sex away from people. Make it forbidden, evil. Limit it to ritualistic breeding. Force it to back up into suppressed sadism. Then hand the people a scapegoat to hate. Let them kill a scapegoat occasionally for cathartic release. The mechanism is ages old. Tyrants used it centuries before the word "psychology" was ever invented. It works, too. ~ Robert A Heinlein,
1081:This leads us to note down in our psychological chart of the mass-man of today two fundamental traits: the free expansion of his vital desires, and, therefore, of his personality; and his radical ingratitude towards all that has made possible the ease of his existence. These traits together make up the well-known psychology of the spoilt child. ~ Jose Ortega y Gasset,
1082:I wonder if I’m going crazy. I think I read somewhere - or was it something I learned in psychology class? - that people often make up their own reality as a means of coping with what their brains can’t possible handle. The idea comforts me, because while no one else out there seems to be trying to protect or save me, at least maybe my brain in. ~ Laurie Faria Stolarz,
1083:LSD is a unique and powerful tool for the exploration of the human mind and human nature. Psychedelic experiences mediate access to deep realms of the psyche that have not yet been discovered and acknowledged by mainstream psychology and psychiatry. They also reveal new possibilities and mechanisms of therapeutic change and personality transformation. ~ Stanislav Grof,
1084:In psychology, there's something called the broken-leg problem. A statistical formula may be highly successful in predicting whether or not a person will go to a movie in the next week. But someone who knows that this person is laid up with a broken leg will beat the formula. No formula can take into account the infinite range of such exceptional events. ~ Atul Gawande,
1085:Psychology, in fact, repre-
sents the juncture of two opposite directions of are still insufficient. In the science of human be- scientific thought that are dialectically comple-
mentary. It follows that the system of sciences
cannot be arranged in a linear order, as many
people beginning with Auguste Comte have at-
tempted to arrange them. ~ Jean Piaget,
1086:Since childhood I had treasured the sublime study of chess, the swim through ever-deepening layers of complexity. I could spend hours at a chessboard and stand up from the experience on fire with insight about chess, basketball, the ocean, psychology, love, art. The game was exhilarating and also spiritually calming. It centered me. Chess was my friend. ~ Josh Waitzkin,
1087:Your kind of politics is dead. They are dead because any tinhorn with a loud mouth and a brassy front could gain power by appeal to mob psychology. And you haven’t got mob psychology anymore. You can’t have mob psychology when people don’t give a damn what happens to a thing that’s dead already—a political system that broke down under its own weight. ~ Clifford D Simak,
1088:In trying to make sense of this pessimism, Ridley, like Kahneman, sees a combination of cognitive biases and evolutionary psychology as the core of the problem. He fingers loss aversion—a tendency for people to regret a loss more than a similar gain—as the bias with the most impact on abundance. Loss aversion is often what keeps people stuck in ruts. ~ Peter H Diamandis,
1089:The psychology for the person who's actually doing it is completely different. I think I probably needed to put that [hired-hand] psychology in my own head to be able to do the job. Otherwise it would just be too scary. People outside make it much bigger than me. I'm not saying in my head, "Oh, my god, what an amazing idea!" It scares me if I would do that. ~ Raf Simons,
1090:Astrology is one of the intuitive methods like the I Ching, geomantics, and other divinatory procedures. It is based upon the synchronicity principle, meaningful coincidence. ... Astrology is a naively projected psychology in which the different attitudes and temperaments of man are represented as gods and identified with planets and zodiacal constellations. ~ Carl Jung,
1091:So, one of your shortcomings has been in letting your rational assessment of a situation keep you from participating in a psychologically driven trade. Yes, failing to participate in markets when the fundamentals are less important than the psychology. But how do you recognize that type of situation? Well, that’s the key question, isn’t it? [He laughs.] ~ Jack D Schwager,
1092:The Cinderella of the church today is the prayer meeting. This handmaid of the Lord is unloved and unwooed because she is not dripping with the pearls of intellectualism, nor glamorous with the silks of philosophy; neither is she enchanting with the tiara of psychology. She wears the homespuns of sincerity and humility and so is not afraid to kneel! ~ Leonard Ravenhill,
1093:The collective psychology is something very close to being sacred - we can do it but we don't do it. We should understand that the Holocaust in the European conscience is reaching a point which is very close to what is sacred for people in the Southern countries, whether they are Muslims or not. Because of that we need to try to have intellectual empathy. ~ Tariq Ramadan,
1094:But profound as psychology is, it's a knife that cuts both ways (...). I have purposely resorted to this method, gentlemen of the jury, to show that you can prove anything by it. It all depends on who makes use of it. Psychology lures even most serious people into romancing, and quite unconsciously. I am speaking of the abuse of psychology, gentlemen. ~ Fyodor Dostoyevsky,
1095:It was in this state that I first heard the term bipolar disorder. I was sitting in psychology 101 when the professor read the symptoms aloud from the overhead screen: depression, mania, paranoia, euphoria, euphoria, delusions of grandeur and persecution. I listened with a desperate interest.
THIS IS MY FATHER, I wrote in my notes. HE'S DESCRIBING DAD. ~ Tara Westover,
1096:The task of evolutionary psychology is not to weigh in on human nature, a task better left to others. It is to add the satisfying kind of insight that only science can provide: to connect what we know about human nature with the rest of our knowledge of how the world works, and to explain the largest number of facts with the smallest number of assumptions. ~ Steven Pinker,
1097:After that, studies started to show that everyone from violinists to taxi drivers beef up relevant brain areas with new cells and connections, just as we build muscles with physical exercise. Lazar’s study showed that meditation can do this too. For the first time, it was possible to explain how the practice might permanently change psychology and physiology. ~ Jo Marchant,
1098:I'm not really sure what the psychology is, but for me, I'm interested in it because it's such a juxtaposition to what is going on in my life with a newborn, as you can see. So because of that juxtaposition I'm really fascinated by it, but I'm equally terrified by it, and I think that diving in it makes me feel safer as a woman and a mother for some reason. ~ Teresa Palmer,
1099:I think the subject which will be of most importance politically is Mass Psychology... Its importance has been enormously increased by the growth of modern methods of propaganda. Although this science will be diligently studied, it will be rigidly confined to the governing class. The populace will not be allowed to know how its convictions are generated. ~ Bertrand Russell,
1100:It was a very, very intense film for me. I almost lost my mind because there are scenes where I have to kill people, and that energy is absolutely overwhelming. At the same time, as an actor, you never play a character with judgment. It's not my place to judge the fact that she kills people. It's for me to look at her psychology to see what makes her do that. ~ Tinsel Korey,
1101:The idea of men's receiving an intimation of their connection with the world around them through an immediate feeling which is from the outset directed to that purpose sounds so strange and fits in so badly with the fabric of our psychology that one is justified in attempting to discover a psycho-analytic - that is, a genetic - explanation of such a feeling. ~ Sigmund Freud,
1102:A conventional valuation which is established as the outcome of the mass psychology of a large number of ignorant individuals is liable to change violently as the result of a sudden fluctuation of opinion due to factors which do not really make much difference to the prospective yield; since there will be no strong roots of conviction to hold it steady. ~ John Maynard Keynes,
1103:I'm conscious of race whenever I'm writing, just as I'm conscious of class, religion, human psychology, politics — everything that makes up the human experience. I don't think I can do a good job if I'm not paying attention to what's meaningful to people, and in American culture, there isn't anything that informs human interaction more than the idea of race. ~ Dwayne McDuffie,
1104:In scientific thought, the concept functions all the better for being cut off from all background images. In its full exercise, the scientific concept is free from all the delays of its genetic evolution, an evolution which is consequently explained by simple psychology. The virility of knowledge increases with each conquest of the constructive abstraction. ~ Gaston Bachelard,
1105:This is now a well-studied aspect of psychology. Social hierarchies inhibit assertiveness. We talk to those in authority in what is called ‘mitigated language’. You wouldn’t say to your boss: ‘It’s imperative we have a meeting on Monday morning.’ But you might say: ‘Don’t worry if you’re busy, but it might be helpful if you could spare half an hour on Monday.’5 ~ Matthew Syed,
1106:A renaissance in cellular biology has recently revealed the molecular mechanisms by which thoughts and perceptions directly influence gene activity and cell behavior...Energy psychology, through its ability to rapidly identify and reprogram limiting misconceptions, represents the most powerful and effective process to enhance physical and emotional well being. ~ Bruce H Lipton,
1107:At the end of the day, it's all one version of telling a story. I treated this as if it was a two million dollar independent film. I did a lot more physical work than I'd probably have to do for a two million dollar independent film with four months of training and stuff. But as far as the character's psychology or emotional life goes, I treat it just the same. ~ Colin Farrell,
1108:There is no heaven and there is no hell. They are not geographical, they are part of your psychology. They are psychological. To live the life of spontaneity, truth, love, beauty is to live in heaven. To live the life of hypocrisy, lies, compromises,to live according to others, is to live in hell. To live in freedom is heaven, and to live in subjection is hell. ~ Rajneesh,
1109:To take on the bold, we need this third drive. Leveraging exponential technology to tackle big goals and using rapid iteration and fast feedback to accelerate progress toward those goals is about innovation at warp speed. But if entrepreneurs can’t upgrade their psychology to keep pace with this technology, then they have little chance of winning this race. ~ Peter H Diamandis,
1110:Was she terrifyingly beautiful? Was she so ignorant she didn't deserve the truth? Was she also a liar and thus it was something they did together? I don't believe in psychology; which says everything you do is because of yourself. That is so untrue. We are social animals, and everything we do is because of other people, because we love them, or because we don't. ~ Miranda July,
1111:In a general way, the literature of the twentieth century is essentially psychological; and psychology consists of describing states of the soul by displaying them all on the same plane, without any discrimination of value, as though good and evil were external to them, as though the effort toward the good could be absent at any moment from the thought of any man. ~ Simone Weil,
1112:The urge to be sick rose again, but this time I swallowed it down. Chained. Confined. Kept like an animal in a cage. I’d studied psychology at school; I knew what that did to a child. I knew about the wolf children and the girl raised in a chicken coop. They were feral and traumatised, virtually unable to function, and certainly unable to integrate into society. ~ Sarah A Denzil,
1113:They will not apply themselves steadily to worldly advancement, prudent connections, and the policy of safety first. So inveterate is their appetite for Heaven that our best method, at this stage, of attaching them to earth is to make them believe that earth can be turned into Heaven at some future date by politics or eugenics or ‘science’ or psychology, or what not. ~ C S Lewis,
1114:It is in applied psychology, if anywhere, that today we should be modest and grant validity to a number of apparently contradictory opinions; for we are still far from having anything like a thorough knowledge of the human psyche, that most challenging field of scientific enquiry. For the present we have merely more or less plausible opinions that defy reconciliation. ~ Carl Jung,
1115:My all-time favorite topic in positive psychology is the study of positive emotions. I'm fascinated by how pleasant experiences, which can be so subtle and fleeting, can add up over time to change who we become. I'm especially excited these days about investigating how positive emotions change the very ways that our cells form and function to keep us healthy. ~ Barbara Fredrickson,
1116:Filmmaking isn’t if you can just strap on a camera onto an actor, and steadicam, and point it at their face, and follow them through the movie, that is not what moviemaking is, that is not what it’s about. It’s not just about getting a performance. It’s also about the psychology of the cinematic moment, and the psychology of the presentation of that, of that window. ~ David Fincher,
1117:I didn't want to be around anybody because it was just too much for my brain. But, as an actress, you hope you get those meaty roles that push you into the extremities of that psychology. I like doing independent films because there's more room for you to be creative, and the director allowed me to just go wherever I needed to go. It was emotional. I had to cry a lot. ~ Tinsel Korey,
1118:It's better not to know so much about what things mean or how they might be interpreted or you'll be too afraid to let things keep happening. Psychology destroys the mystery, this kind of magic quality. It can be reduced to certain neuroses or certain things, and since it is now named and defined, it's lost its mystery and the potential for a vast, infinite experience. ~ David Lynch,
1119:Most 20th century academic physicists, and academia as a whole, simply did not want to touch the subject of consciousness. We have seen psychology grow up, and we've seen the development of neurophysiology and other much more sophisticated science, but only in the recent years have the tools of quantum mechanics been applied to anything representing human scale size. ~ Edgar Mitchell,
1120:Yet we had fingered the prefrontal cortex. This region was considered the seat of human reason, the locus of forethought and wisdom and rationality and other cognitive functions that distinguish us from “lower” animals. But we were saying it rules our emotions, too—and that the barricade that psychology had erected between reason and emotion has no basis in fact. ~ Richard J Davidson,
1121:You have to understand your own psychology. You have to understand that human beings weren't really designed to invest. We have all these emotions that are appropriate responses if you're being chased by a tiger, but they're terrible responses if you've got a 30-year time horizon to think about investment or when you're trying to manage investment over 30 years. ~ William J Bernstein,
1122:As the popular trust in science fades - and many sociologists say that's happening today - people will develop a distrust of purely "scientific" psychology. Researchers in the universities haven't picked up on this; they're more interested in genetics and computer models of thinking than ever. But, in general, there is a huge distrust of the scientific establishment now. ~ James Hillman,
1123:As we have come to understand the psychology of evil, we have realized that such transformations of human character are not as rare as we would like to believe. Historical inquiry and behavioral science have demonstrated the "banality of evil" -- that is, under certain conditions and social pressures, ordinary people can commit acts that would otherwise be unthinkable. ~ Philip Zimbardo,
1124:She found Starling in the warm laundry room, dozing against the slow rump-rump of a washing machine in the smell of bleach and soap and fabric softener. Starling had the psychology background--Mapp's was law--yet it was Mapp who knew that the washing machine's rhythm was like a great heartbeat and the rush of its waters was what the unborn hear--our last memory of peace. ~ Thomas Harris,
1125:I spent on the Other Earth many "other years," wandering from mind to mind and country to country, but I did not gain any clear understanding of the psychology of the Other Men and the significance of their history till I encountered one of their philosophers, an aging but still vigorous man whose eccentric and unpalatable views had prevented him from attaining eminence. ~ Olaf Stapledon,
1126:It’s sound social psychology because, as I wrote in The No Asshole Rule, “The more time and effort that people put into anything—no matter how useless, dysfunctional, or downright stupid it might be—the harder it is for them to walk away, be it a bad investment, a destructive relationship, an exploitive job, or a workplace filled with browbeaters, bullies, and bastards. ~ Robert I Sutton,
1127:Some have said that the thesis [of indeterminacy] is a consequence of my behaviorism. Some have said that it is a reductio ad absurdum of my behaviorism. I disagree with this second point, but I agree with the first. I hold further that the behaviorism approach is mandatory. In psychology one may or may not be a behaviorist, but in linguistics one has no choice. ~ Willard Van Orman Quine,
1128:Study the behavior of animals and you will understand human psychology and sociology. Study a flower excited under sunlight, and you will understand how all living things respond to light. The Almighty has provided everything in nature. Observe nature and you will grow. The cures of all illnesses are found in nature in the shapes of the body parts they were created to cure. ~ Suzy Kassem,
1129:The Adlerians, in the name of "individual psychology," take the side of society against the individual. ... Adler's later thought succumbs to the worst of his earlier banalization. It is conventional, practical, and moralistic. "Our science ... is based on common sense." Common sense, the half-truths of a deceitful society, is honored as the honest truths of a frank world. ~ Alfred Adler,
1130:(P)sychologists at the new School for Social Research found that fiction books improve our ability to register and read others' emotions and, according to an article in the Journal of Applied Social Psychology, research also shows that literary fiction enhances our ability to reflect on our problems through reading about characters who are facing similar issues and problems. ~ Meik Wiking,
1131:The great summary statement of all religions, philosophies, metaphysics, psychology, and success is this: You become what you think about most of the time. Your outer world ultimately becomes a reflection of your inner world. Your outer world of experience mirrors back to you what you think about most of the time. Whatever you think about continuously emerges in your reality. ~ Brian Tracy,
1132:I like newspaper stories that are incomplete, that give me room to imagine the rest. It's no good to me reading about something that's all neatly solved and wrapped up. That's why so many of my stories revolve around human psychology, around why someone commits a certain crime, or series of crimes. I don't profess to know the answers but I like to explore the possibilities. ~ Peter Robinson,
1133:psychology—that life is an array of constantly changing sensations, some of them pleasant, some of them unpleasant, and some of them neutral. Our unconscious response is to grasp after the pleasant and to try to resist the unpleasant, so that we are always at war with the basic transience of our experience. We cannot really come to rest with things as they arise and depart. ~ Jack Kornfield,
1134:You can imagine over very long timescales, perhaps far beyond the multi-decade time scale, we might be able to ask very deep questions about why we feel the way we feel about things, or why we think of ourselves in certain ways - questions that have been in the realm of psychology and philosophy but have been very difficult to get a firm mechanistic laws-of-physics grasp on. ~ Edward Boyden,
1135:Ah, but prophecies have a way of fulfilling themselves,' Khayman said. 'That's the magic of it. We all understood it in ancient times. The power of charms is the power of the will; you might say that we were all geniuses of psychology in those dark days, that we could be slain by the power of another's designs. And the dreams, Marius, the dreams are but a part of the great design. ~ Anne Rice,
1136:The study of religion is chiefly the study of a certain kind of human behavior, be it under the rubric of anthropology, sociology, or psychology. The study of theology, on the other hand, is the study of God. Religion is anthropocentric, theology is theocentric, the difference between religion and theology is ultimately the difference between God and man-hardly a small difference. ~ R C Sproul,
1137:A religious phenomenon will only be recognized as such if it is grasped at its own level, that is to say, if it is studied as something religious. To try to grasp the essence of such phenomenon by means of physiology, psychology, sociology, economics, linguistics, art or any other study is false; it misses the one unique and irreducible element in it - the element of the sacred. ~ Mircea Eliade,
1138:Many people believe in God because they believe they have seen a vision of him – or of an angel or a virgin in blue – with their own eyes. Or he speaks to them inside their heads. This argument from personal experience is the one that is most convincing to those who claim to have had one. But it is the least convincing to anyone else, and anyone knowledgeable about psychology. ~ Richard Dawkins,
1139:The distortion of relationship which says “I disagree with you, so I must destroy you” leaves us as Black people with basically uncreative victories, defeated in any common struggle. This jugular vein psychology is based on the fallacy that your assertion or affirmation of self is an attack upon my self—or that my defining myself will somehow prevent or retard your self-definition. ~ Audre Lorde,
1140:Beauty has never been an important topic in the writings of the major psychologists. In fact, for Jung, aesthetics is a weak, early stage of development. He follows the Germanic view that ethics is more important than aesthetics, and he draws a stark contrast between the two. Freud may have written about literature a bit, but an aesthetic sensitivity is not part of his psychology. ~ James Hillman,
1141:This infuriated my father, who said BYU was a “meat market” and that if Heavenly Father didn’t intend women to understand economics, why did He give them charge of households, and if women weren’t intended to understand philosophy, why were they the first teachers of the word, and if they weren’t intended to practice psychology, why did the Lord intend they should be mothers? ~ Jacquelyn Mitchard,
1142:We live today in a world where most of the really important developments in everything from math and physics and astronomy to public policy and psychology and classical music are so extremely abstract and technically complex and context-dependent that it's next to impossible for the ordinary citizen to feel that they (the developments) have much relevance to her actual life. ~ David Foster Wallace,
1143:Intelligence is important in psychology for two reasons. First, it is one of the most scientifically developed corners of the subject, giving the student as complete a view as is possible anywhere of the way scientific method can be applied to psychological problems. Secondly, it is of immense practical importance, educationally, socially, and in regard to physiology and genetics. ~ Raymond Cattell,
1144:When we start making distinctions between soul and spirit, we're in very, very murky waters. There is the whole issue of the English language, which has a rather limited vocabulary when it comes to psychological descriptions, not to speak of spiritual descriptions. We're good mythically - the English language is superb for myth. But we're not very good for psychology or spirituality. ~ Jean Houston,
1145:Les femmes,” generalized Poirot. “They are marvellous! They invent haphazard—and by miracle they are right. Not that it is that, really. Women observe subconsciously a thousand little details, without knowing that they are doing so. Their subconscious mind adds these little things together—and they call the result intuition. Me, I am very skilled in psychology. I know these things. ~ Agatha Christie,
1146:There was no point in seeking to convert the intellectuals. For intellectuals would never be converted and would anyway always yield to the stronger, and this will always be "the man in the street." Arguments must therefore be crude, clear and forcible, and appeal to emotions and instincts, not the intellect. Truth was unimportant and entirely subordinate to tactics and psychology. ~ Joseph Goebbels,
1147:Durkheim frequently criticized his contemporaries, such as Freud, who tried to explain morality and religion using only the psychology of individuals and their pairwise relationships. (God is just a father figure, said Freud.) Durkheim argued, in contrast, that Homo sapiens was really Homo duplex, a creature who exists at two levels: as an individual and as part of the larger society. ~ Jonathan Haidt,
1148:People are always invoking evolutionary psychology for everything. "Why do men hang around asking women out? Oh, to improve their reproductive success," every damn thing - religion, art - it can all be explained by evolutionary psychology. But in our hearts we know that evolutionary psychology is only sort of accurate, because it really doesn't capture what's most interesting about our lives. ~ D T Max,
1149:Psychology inescapably confronts you with the living relations between two individuals. The analyst and his patient may set out by agreeing to deal with a chosen problem in an impersonal and objective manner' but once they are engaged, their whole personalities are involved in their discussion. At this point, further progress is possible only if mutual agreement can be reached. P. 45 ~ Carl Gustav Jung,
1150:am passionately devoted to the science of motivation. I chose to get my doctorate in the Personality area of the Psychology Department at the University of Michigan because this is where the field of motivation originated. I was eager to develop a deep understanding of how to create sustainable motivation, goal pursuit, and behavior, and I learned many important things during this time. ~ Michelle Segar,
1151:Everyone’s always on the hunt for a mirror. It’s basic psychology. You want to see yourself reflected in others. Others—your sister, your parents—they want to look at you and see themselves. They want you to be a flattering reflection of them—and vice-versa. It’s normal. I suppose it’s really normal if you’re a twin. But being somebody else’s mirror? That is not your job.” Nora ~ Cynthia D Aprix Sweeney,
1152:under their influence, and that of a few less significant developments in psychology, the human being has been increasingly taken to be the kind of thing that could not be a subject of moral knowledge. That is because, in such views, the human self (if it even exists, which has been strongly denied) is governed by unconscious forces other than self-awareness and rational self-direction. ~ Dallas Willard,
1153:The Brightwood Stillness is a novel I could not put down. On the surface, it is the lives of normal people in trying circumstances. Deeper, it is an uncannily perceptive exploration of male psychology… Pomeroy is a brave new voice capable of taking us beyond the clichés of war and its aftermath and into the secret heart of every man. This is simply the best novel I’ve read in a long time. ~ Andrew X Pham,
1154:Most people believe they know how they themselves think, how others think too, and even how institutions evolve. But they are wrong. Their understanding is based on folk psychology, the grasp of human nature by common sense ¾ defined (by Einstein) as everything learned to the age of 18 ¾ shot through with misconceptions, and only slightly advanced over ideas employed by the Greek philosophers ~ E O Wilson,
1155:At this deep level of personal myth and innate constitution, spirituality and psychology overlap and conjoin. For that reason, paying close attention to dreams aids any spiritual activity, keeping it grounded and in contact with the elements that have shaped you. Dream work becomes as important as meditation, quiet reading, and prayer, and fits tightly into a developed spiritual way of life. ~ Thomas Moore,
1156:Entheogens (or psychedelics, to be more historically correct) have now been recognized as the mother of our Western ecology and conservation movements, as well as the entire field of transpersonal psychology and our apparent desire to return to some firsthand spiritual and/or mystical understanding of G/d (rather than blindly accepting traditional religious dogma without an experiential basis. ~ James Oroc,
1157:In Lacan’s view, it is not just dreams but conscious subjective experience in general that is organized into distracting little stories, and it is the folly of ego psychology and object relations theories to have bought into the disguises offered by secondary elaboration, to have taken the illusory stories as real, rather than covers for an underlying sense of loss, absence, castration. ~ Stephen A Mitchell,
1158:It’s ironic, isn’t it? A hundred psychology students, and not one of us recognized a classic psychopath. You know the strange thing? I wished I had done everything he claimed I had. If I had, then it would all have made sense: I would have been getting what I deserved. But I hadn’t done any of it, and yet that made absolutely no difference to what happened. There was no such thing as cause and ~ Tana French,
1159:Liberty is not for these slaves; I do not advocate inflicting it against their conscience. On the contrary, I am strongly in favor of letting them crawl and grovel all they please before whatever fraud or combination of frauds they choose to venerate...Our whole practical government is grounded in mob psychology and the Boobus Americanus will follow any command that promises to make him safer. ~ H L Mencken,
1160:Psychology: “Sympathy the human species universally craves. The child eagerly displays his injury; or even inflicts a cut or bruise in order to reap abundant sympathy. For the same purpose adults … show their bruises, relate their accidents, illness, especially details of surgical operations. ‘Self-pity’ for misfortunes real or imaginary is, in some measure, practically a universal practice. ~ Dale Carnegie,
1161:Considering that we live in an era of evolutionary everything---evolutionary biology, evolutionary medicine, evolutionary ecology, evolutionary psychology, evolutionary economics, evolutionary computing---it was surprising how rarely people thought in evolutionary terms. It was a human blind spot. We look at the world around us as a snapshot when it was really a movie, constantly changing. ~ Michael Crichton,
1162:The essence of my work is; God, or the absolute Spirit, exists-and can be proven-and there is a ladder that reaches to that summit, a ladder that you can be shown how to climb, a ladder that leads from time to eternity, and from death to immortality. And all philosophy and psychology swings into a remarkable synthesis around that ladder. ~ Ken Wilber, The Great Chain of Being, 1987 (unpublished manuscript),
1163:When the masters of industry pay such sums for a newspaper, they buy not merely the building and the presses and the name; they buy what they call the "good-will"- that is, they buy you. And they proceed to change your whole psychology - everything that you believe about life. You might object to it, if you knew; but they do their work so subtly that you never guess what is happening to you! ~ Upton Sinclair,
1164:But what my colleagues and I have found and have tried desperately to get across to others in the business of correction and forensic psychology is that dangerousness is situational. If you can keep someone in a well-ordered environment where he doesn’t have choices to make, he may be fine. But put him back in the environment in which he did badly before, his behavior can quickly change. ~ John Edward Douglas,
1165:I wanted to write a play about double nature ... one that wouldn't be symbolic or metaphorical or any of that stuff. I just wanted to give a taste of what it feels like to be two-sided. It's a real thing, double nature. I think we're split in a much more devastating way than psychology can ever reveal. It's not so cute. Not some little thing we can get over. It's something we've got to live with ~ Sam Shepard,
1166:Man is a machine which reacts blindly to external forces and, this being so, he has no will, and very little control of himself, if any at all. What we have to study, therefore, is not psychology-for that applies only to a developed man-but mechanics. Man is not only a machine but a machine which works very much below the standard it would be capable of maintaining if it were working properly. ~ P D Ouspensky,
1167:In the West the whole Western tradition of religion and psychology propounds, preaches, persuades people to have strong egos - because unless you have a strong ego, how can you survive? Life is a struggle; if you are egoless you will be destroyed. Then who will resist? Who will fight? Who will compete? And life is a continuous competition. Western psychology says: Attain to the ego, be strong in it. ~ Rajneesh,
1168:hopelessly and completely embarrassed and he shuffles back to his table. After a few minutes, the woman walks over to him and apologizes. She smiles at him and says, "I'm sorry if I embarrassed you. You see, I'm a graduate student in psychology and I'm studying how people respond to embarrassing situations." To which he responds, at the top of his lungs, "What do you mean, 200 dollars an hour! ♦◊♦◊♦◊♦ ~ Various,
1169:I have no illusions about the prospects of the theory I am proposing: it will suffer the inevitable fate of being proven wrong in many, or most, details, by new advances in psychology and neurology. What I am hoping for is that it will be found to contain a shadowy pattern of truth, and that it may stimulate those who search for unity in the diverse manifestations of human thought and emotion. ~ Arthur Koestler,
1170:The author believes that epistemology has kidnapped modern philosophy, and well nigh ruined it; he hopes for the time when the study of the knowledge-process will be recognized as the business of the science of psychology, and when philosophy will again be understood as the synthetic interpretation of all experience rather than the analytic description of the mode and process of experience itself. ~ Will Durant,
1171:Economic theorists, like French chefs in regard to food, have developed stylized models whose ingredients are limited by some unwritten rules. Just as traditional French cooking does not use seaweed or raw fish, so neoclassical models do not make assumptions derived from psychology, anthropology, or sociology. I disagree with any rules that limit the nature of the ingredients in economic models. ~ George Akerlof,
1172:For Jews, the Messiah has never come; for Christians, He has come but once; for modern man, He appears and disappears with increasing rapidity. The saviors of modern man, the "scientists" who promise salvation through the "discoveries" of ethology and sociology, psychology and psychiatry, and all the other bogus religions, issue forth periodically, as if selected by some Messiah-of-the-Month Club. ~ Thomas Szasz,
1173:The possibility that stock value in aggregate can become irrationally high is contrary to the hard-form "efficient market" theory that many of you once learned as gospel from your mistaken professors of yore. Your mistaken professors were too much influenced by "rational man" models of human behavior from economics and too little by "foolish man" models from psychology and real-world experience. ~ Charlie Munger,
1174:All power structures, by their very nature, eventually get taken over by psychopaths. Almost all governments in the world have been taken over by gifted psychopaths who have a great command of human psychology and use normal people to their advantage. This race of pathological deviants can’t feel compassion, they have no conscience. They have an insatiable need for power—and they rule the world. ~ Douglas Preston,
1175:In joint scientific efforts extending over twenty years, initially in collaboration with J. C. Shaw at the RAND Corporation, and subsequently with numerous faculty and student colleagues at Carnegie-Mellon University, they have made basic contributions to artificial intelligence, the psychology of human cognition, and list processing. ~ 1975 Turing Award Citation awarded jointly to Allen Newell and Herbert Simon.,
1176:Thus arises the second tendency, which consists in regarding logical and mathematical relations as irreducible, and in making an analysis of the higher intellectual functions depend on an analysis of them. But it is questionable whether logic, regarded as something eluding the attempts of experimental psychology to explain it, can in its turn legitimately explain anything in psychological experience. ~ Jean Piaget,
1177:I wanted to be a car mechanic and I wanted to race cars and the idea of trying to make something out of my life wasn't really a priority. But the accident allowed me to apply myself at school. I got great grades. Eventually I got very excited about anthropology and about social sciences and psychology, and I was able to push my photography even further and eventually discovered film and film schools. ~ George Lucas,
1178:A self-centered attitude brings a sense of insecurity and fear. Distrust. Too much fear brings frustration. Too much frustration brings anger. So that’s the psychology, the system of mind, of emotion, which creates a chain reaction. With a self-centered attitude, you become distanced from others, then distrust, then feel insecure, then fear, then anxiety, then frustration, then anger, then violence. ~ Dalai Lama XIV,
1179:Commandments are the railroad tracks on which the life empowered by the love of God poured into the heart by the Holy Spirit runs. Love empowers the engine; law guides the direction. They are mutually interdependent. The notion that love can operate apart from law is a figment of the imagination. It is not only bad theology; it is poor psychology. It has to borrow from law to give eyes to love. ~ Sinclair B Ferguson,
1180:For some of you, my quoting Jesus is the only way you will trust me; for others, it gives you more reasons to mistrust me, but I have to take both risks. If I dared to present all of these ideas simply as my ideas, or because they match modern psychology or old mythology, I would be dishonest. Jesus for me always clinches the deal, and I sometimes wonder why I did not listen to him in the first place. ~ Richard Rohr,
1181:The first reason for psychology's failure to understand what people are and how they act, is that clinicians and psychiatrists, who are generally the theoreticians on these matters, have essentially made up myths without any evidence to support them; the second reason for psychology's failure is that personality theory has looked for inner traits when it should have been looking for social context. ~ Naomi Weisstein,
1182:Christopher Bache has been a professor of religious studies at Youngstown State University for thirty years and more recently adjunct professor at the California Institute of Integral Studies. He was director of transformative learning at the Institute of Noetic Sciences. His teaching focuses on Eastern religions, psychology of religion, and transpersonal psychology. Bache is the author of three books. ~ Ervin Laszlo,
1183:It emerged from two other disciplines, physiology and philosophy. German Wilhelm Wundt (1832–1920) is seen as the father of psychology because he insisted it should be a separate discipline, more empirical than philosophy and more focused on the mind than physiology. In the 1870s he created the first experimental psychology laboratory, and wrote his huge work Principles of Physiological Psychology. ~ Tom Butler Bowdon,
1184:Liberalism, contrary to popular belief, is facing backward in considering the injustice of its ancestors. Conservatism, contrary to popular belief, is facing forward in considering the psychology of its descendants. Definitively, it seems in the modern world that neither side really knows which direction it's facing, and men of the sharpest judgment are simply turned off from picking either of the poisons. ~ Criss Jami,
1185:My interest in psychology was as a way to do philosophy,” he said. “To understand the world by understanding why people, especially me, see it as they do. By then the question of whether God exists left me cold. But the question of why people believe God exists I found really fascinating. I was not really interested in right and wrong. But I was very interested in indignation. Now that’s a psychologist! ~ Michael Lewis,
1186:Psychology: The Pursuit of and Rebellion Against Goals In summary, a living organism is an agent of bounded rationality that doesn’t pursue a single goal, but instead follows rules of thumb for what to pursue and avoid. Our human minds perceive these evolved rules of thumb as feelings, which usually (and often without us being aware of it) guide our decision making toward the ultimate goal of replication. ~ Max Tegmark,
1187:For a parallel to the lesson of atomic theory regarding the limited applicability of such customary idealizations, we must in fact turn to quite other branches of science, such as psychology, or even to that kind of epistemological problems with which already thinkers like Buddha and Lao Tzu have been confronted, when trying to harmonize our position as spectators and actors in the great drama of existence. ~ Niels Bohr,
1188:In America from the late 1960s on, equality came to mean not just that the law should treat everyone identically but that your beliefs about anything are equally as true as anyone else’s. As the principle of absolute tolerance became axiomatic in our culture and internalized as part of our psychology—What I believe is true because I want and feel it to be true—individualism turned into rampant solipsism. ~ Kurt Andersen,
1189:We have a duty to warn on an individual basis if we are treating someone who may be dangerous to herself or to others - a duty to warn people who are in danger from that person. We feel it's our duty to warn the country about the danger of this president. If we think we have learned something about Donald Trump and his psychology that is dangerous to the country, yes, we have an obligation to say so. ~ Robert Jay Lifton,
1190:I think the greatest work in social psychology from the 1950s and '60s is enormously important. I wish every high school kid could take a course in social psychology. I think we're making enormous strides in understanding the brain. These aren't yet giving us great insights, but I feel like we're on the verge of it. In five or ten years this basically searching the brain is really going to change things. ~ Jonathan Haidt,
1191:I've often been accused of harnessing genre strategies to mainstream ends. I do concede that relationships, characters, and introspection are my primary interest. The fanciful is of a secondary order of importance; I usually use it to approach the large issue of perception, so that my fantastical elements, while intended as real within the stories, occupy some borderland between reality and psychology. ~ Karen Joy Fowler,
1192:In the cosmology behind psychology, there is no reason for anyone to be here or to do anything... I'am an accident - a result - and therefore a victim... if I'm only a result of past causes, then I'm a victim of those past causes.... or, if you look at it from the sociological perspective, I'm the result of upbringing, class, race, gender, social prejudices, and economics. So I'm a victim again. A result . ~ James Hillman,
1193:The longer I live, the longer I realize that batting is more a mental matter than it is physical. The ability to grasp the bat, swing at the proper time, take a proper stance; all these are elemental. Batting is rather a study in psychology, a sizing up of a pitcher and catcher and observing little details that are of immense importance. It's like the study of crime, the work of a detective as he picks up clues. ~ Ty Cobb,
1194:when a branch of psychology, sometimes called performance psychology, began to systematically explore what separates experts (in many different fields) from everyone else. In the early 1990s, K. Anders Ericsson, a professor at Florida State University, pulled together these strands into a single coherent answer, consistent with the growing research literature, that he gave a punchy name: deliberate practice. ~ Cal Newport,
1195:psychologists Barry Schwartz and Adam Grant argue, in a brilliant paper, that, in fact, nearly everything of consequence follows the inverted U: “Across many domains of psychology, one finds that X increases Y to a point, and then it decreases Y.…There is no such thing as an unmitigated good. All positive traits, states, and experiences have costs that at high levels may begin to outweigh their benefits. ~ Malcolm Gladwell,
1196:We see in the 20th Century an unfortunate trench warfare, in which psychoanalysis, in a struggle against the internalized compulsion and superstition of a particular doctrine, has expressed itself atheistically. By contrast, theology is not merely under suspicion of talking soullessly about God. Both theology and psychology, in striving for human health, need one another like the right and the left hand. ~ Eugen Drewermann,
1197:One cannot walk into an April day in a negative way. With spring, each man's plans and hopes result in new efforts, fresh actions. All of which has a mighty important bearing on the economy. There are those of us who think that the psychology of man, each and together, has more impact on markets, business, services and building and all the fabric of an economy than all the more measurable statistical indices. ~ Malcolm Forbes,
1198:One correspondent, who is into psychology, notes that in his experience people who are hoplophobes are nearly always nutty in other ways, too. Hoplophobia [fear of guns], of course, is not simply an attitude but rather an aberration in which the sufferer clings to an idea which he himself knows to be unsound, such as the idea that inanimate instruments have a will of their own or that lawbreakers abide by the law. ~ Jeff Cooper,
1199:The instructor has to teach history, cosmogony, psychology, ethics, the laws of nations. How can he do it without saying anything favorable or unfavorable about the beliefs of evangelical Christians, Catholics, Socinians, Deists, pantheists, materialists, or fetish worshipers, who all claim equal rights under American institutions? His teaching will indeed be "the play of Hamlet, with the part of Hamlet omitted." ~ Robert Dabney,
1200:By the 1980s, influenced by the psychology and popular culture of trauma, the Left had abandoned solidarity across difference in favor of the meditation on and expression of suffering, a politics of feeling and resentment, of self and sensitivity. The Right, if it didn’t describe itself as engaging in identity politics, adopted the same model: the NRA, notably, cultivated the resentments and grievances of white men, ~ Jill Lepore,
1201:But you should see the sky tonight.
Screw your astrology apps. Screw your games. Look up sometime. There is a whole wing of positive psychology--my therapist told me--that says the greatest way to affect your outlook on life is to consider what you already have more than what you don't have. And so I might not have a cell phone on me, or a sister at home, or a Dad at all, or a future, but holy shit I have the sky. ~ Tim Federle,
1202:But you should see the sky tonight.
Screw your astrology apps. Screw your games. Look up sometime. There is a whole wing of positive psychology--my therapist told me--that says the greatest way to affect your outlook on life is to consider what you already have more that what you don't have. And so I might not have a cell phone on me, or a sister at home, or a Dad at all, or a future, but holy shit I have the sky. ~ Tim Federle,
1203:Dad stepped forward. "Mr. Zelden, I'm Patrick Silver."
Zelden Frowned. “It’s Doctor Zelden, if you don’t mind. I do hold a doctorate in theology, you know.”
Dad gave him a stiff smile. “Of course.”
Both my parents held doctorates in psychology, but they never referred to themselves as doctors. They said that title should be reserved for people who could actually save lives, not just write a thesis. ~ Mara Purnhagen,
1204:So Positive Psychology takes seriously the bright hope that if you find yourself stuck in the parking lot of life, with few and only ephemeral pleasures, with minimal gratifications, and without meaning, there is a road out. This road takes you through the countryside of pleasure and gratification, up into the high country of strength and virtue, and finally to the peaks of lasting fulfillment: meaning and purpose ~ Martin Seligman,
1205:What science does not understand is called psychology, what psychology does not understand is called religion, what religion does not understand is called spirituality, what spirituality does not understand is called creation, what creation does not understand is called life, what life does not understand is called the death. There is nothing that the death does not understand—simply, it is an ultimate end of life. ~ Santosh Kalwar,
1206:A writer must always try to have a philosophy and he should also have a psychology and a philology and many other things. Without a philosophy and a psychology and all these various other things he is not really worthy of being called a writer. I agree with Kant and Schopenhauer and Plato and Spinoza and that is quite enough to be called a philosophy. But then of course a philosophy is not the same thing as a style. ~ Gertrude Stein,
1207:young children, who for whatever reason are deprived of the continuous care and attention of a mother or a substitute-mother, are not only temporarily disturbed by such deprivation, but may in some cases suffer long-term effects which persist
Bowlby, J., Ainsworth, M., Boston, M., and Rosenbluth, D. (1956). The effects of mother-child separation: A follow-up study. British Journal of Medical Psychology, 29, 211-249. ~ John Bowlby,
1208:According to logotherapy, this striving to find a meaning in one's life is the primary motivational force in man. That is why I speak of a will to meaning in contrast to the pleasure principle (or, as we could also term it, the will to pleasure) on which Freudian psychoanalysis is centred, as well as in contrast to the will to power on which Adlerian psychology, using the term "striving for superiority," is focused. ~ Viktor E Frankl,
1209:Alain Robbe-Grillet once wrote that the worst thing to happen to the novel was the arrival of psychology. You can assume he meant that now we all expect to understand the motivation behind each character’s actions, as if that’s possible, as if life works that way. I’ve read so many recent novels, particularly those published in the Anglo world, that are dull and trite because I’m always supposed to infer causality. ~ Rabih Alameddine,
1210:I'm somebody who's super into psychology and analysis and the human psyche and the human experience. Other than just the purely enjoyable aspect of being on a nice, natural drug, I think doing such drug can be a very positive force in constantly forcing you to see yourself in a new way, and see and hear others in a new way. It really brings you back to square one. It deteriorates the ego, is basically what I'm saying. ~ Gaby Hoffmann,
1211:In college I took a social psychology course, something I thought useful for a career in advertising. Psychologists tested the story of the Good Samaritan. What they learned gives us reason to pause. The greatest determinant of who stopped to help the stranger in need was not compassion, morality, or religious creed. It was those who had the time. Makes me wonder if I have time to do good. Apparently, Angel does. ~ Richard Paul Evans,
1212:She could always walk somewhere without him. Of course this somewhere had to be somewhere "safe." She could walk to her office. But she didn't want to go to her office. She felt bored, ignored, and alienated in her office. She felt ridiculous there. She didn't belong there anymore. In all the expansive grandeur that was Harvard, there wasn't room there for a cognitive psychology professor with a broken cognitive psyche. ~ Lisa Genova,
1213:Astrology is knocking at the gates of our universities: A Tübingen professor has switched over to astrology and a course on astrology was given at Cardiff University last year. Astrology is not mere superstition but contains some psychological facts (like theosophy) which are of considerable importance. Astrology has actually nothing to do with the stars but is the 5000-year-old psychology of antiquity and the Middle Ages. ~ Carl Jung,
1214:The moment we make up our minds that we are going on with this determination to exalt God over all, we step out of the world’s parade. We shall find ourselves out of adjustment to the ways of the world, and increasingly so, as we make progress in the holy way. We shall acquire a new viewpoint; a new and different psychology will be formed within us; a new power will begin to surprise us by its upsurgings and its outgoings. ~ A W Tozer,
1215:If you can influence the leaders, either with or without their conscious cooperation, you automatically influence the group which they sway. But men do not need to be actually gathered together in a public meeting or in a street riot, to be subject to the influences of mass psychology. Because man is by nature gregarious he feels himself to be member of a herd, even when he is alone in his room with the curtains drawn. ~ Edward Bernays,
1216:That’s basic psychology. You dress a beggar in fine clothes, people treat him like a noble, and he lives up to their expectations.” “That’s only the smallest piece of it,” Bast said. “The truth is deeper than that. It’s…” Bast floundered for a moment. “It’s like everyone tells a story about themselves inside their own head. Always. All the time. That story makes you what you are. We build ourselves out of that story. ~ Patrick Rothfuss,
1217:I am the deepest of unbelievers. Every neurosis is a religion to its owner and religions is the universal neurosis of mankind. This is much beyond doubt: the characteristics we attribute to God reflect the fears and wishes we first feel as infants and as small children. Anyone who does not see that much cannot have understood the first thing about human psychology, If it is religion you are looking for, do not follow me. ~ Jed Rubenfeld,
1218:... on the historical scale, the damages wrought by individual violence for selfish motives are insignificant compared to the holocausts resulting from self-transcending devotion to collectively shared belief-systems. It is derived from primitive identification instead of mature social integration; it entails the partial surrender of personal responsibility and produces the quasi-hypnotic phenomena of group-psychology. ~ Arthur Koestler,
1219:Researchers have found that words used on Facebook are surprisingly reliable indicators of personality. Their results are published in the Journal of Personality and Social Psychology. The researchers utilized predictive algorithms of the language to create efficient large-scale personality assessments. The automated language-based models of traits were consistent with the participants' self-reported personality measurements. ~ Anonymous,
1220:And that is why a powerful way to begin this investigation, and to glimpse the inextricable connection between failure and success, is to contrast two of the most important safety-critical industries in the world today: health care and aviation. These organizations have differences in psychology, culture, and institutional change, as we shall see. But the most profound difference is in their divergent approaches to failure. ~ Matthew Syed,
1221:Anything that is usefully and voluminously predictable from the intentional stance is, by definition, an intentional system, and as we shall see, many fascinating and complicated things that don’t have brains or eyes or ears or hands, and hence really don’t have minds, are nevertheless intentional systems. Folk psychology’s basic trick, that is to say, has some bonus applications outside the world of human interactions. ~ Daniel C Dennett,
1222:Edith Weisskopf-Joelson, before her death professor of psychology at the University of Georgia, contended, in her article on logotherapy, that “our current mental-hygiene philosophy stresses the idea that people ought to be happy, that unhappiness is a symptom of maladjustment. Such a value system might be responsible for the fact that the burden of unavoidable unhappiness is increased by unhappiness about being unhappy. ~ Viktor E Frankl,
1223:My war - and I have yet to win a decisive battle - is with the modes of thought and conditioned feelings that prevail in psychology and therefore also in the way we think and feel about our being. Of these conditions none are more tyrannical than the convictions that clamp the mind and heart into positivistic science (geneticism and computerism), economics (bottom-line capitalism), and single-minded faith (fundamentalism). ~ James Hillman,
1224:In the ages of faith a very inadequate grasp of religion would pass muster; in these searching days none but the humble and the pure could stand the test for long, unless indeed they were protected by a miracle of ignorance. The alliance of Psychology and Materialism did indeed seem, looked at from one angle, to account for everything; it needed a robust supernatural perception to understand their practical inadequacy. ~ Robert Hugh Benson,
1225:Nearly half a century has passed since Watson proclaimed his manifesto. Today, apart from a few minor reservations, the vast majority of psychologists, both in this country and in America, still follow his lead. The result, as a cynical onlooker might be tempted to say, is that psychology, having first bargained away its soul and then gone out of its mind, seems now, as it faces an untimely end, to have lost all consciousness. ~ Cyril Burt,
1226:Privileged men showed off their status by keeping their womenfolk out of public life and hidden from view in the private quarters of their households. The psychology underlying this custom was (I think) the feeling that a man’s honor—which really means his ability to hold his head high among his fellow men—depended on his ability to keep any women associated with him from becoming the objects of other men’s sexual fantasies. ~ Tamim Ansary,
1227:This psychology crap? I can guess where you're going with this tantrum, and in the interest of saving time — which seems to be an imperative for you — I would say that what is bullshit to you is a field of disciple that I've got a PhD is and will spend the rest of my life further researching, participating in, and advocating for. So if you're looking to persuade me that there isn't value in what I do, you're pushing water uphill. ~ J R Ward,
1228:We surely stand at the threshold of a great adventure of the human spiritó a new synthesis of knowledge, a potential integration of art and science, a deeper grasp of human psychology, a deepening of the symbolic representations of our existence and feelings as given in religion and culture, the formation of an international order based on cooperation and nonviolent competition. It seems not too much to hope for these things. ~ Heinz Pagels,
1229:I am tired of writing memorials to black men
whom I was on the brink of knowing
weary like fig trees
weighted like a crepe myrtle
with all the black substance poured into earth
before earth is ready to bear.
I am tired of holy deaths
of the ulcerous illuminations the cerebral accidents
the psychology of the oppressed
where mental health is the ability
to repress
knowledge of the world’s cruelty. ~ Audre Lorde,
1230:Many biologists claim that our thoughts and feelings of”ethics and meaning” derive only from the proclivities of our nervous systems. Our behaviour and psychology developed by the process of evolution, as did the minds and emotions of animals: so no us and them, just different variations on evolutionary themes. If so, ethics are vapors arising from our synapses, not truths with objective validity outside our own minds. ~ David George Haskell,
1231:Society attacks early, when the individual is helpless. It enslaves him almost before he has tasted freedom. The 'ologies' will tell you how its done Theology calls it building a conscience or developing a spirit of selflessness. Psychology calls it the growth of the superego. Considering how long society has been at it, you'd expect a better job. But the campaigns have been badly planned and the victory has never been secured. ~ B F Skinner,
1232:In researching this problem, I did an extensive data search of several hundred hierarchies, taken from systems theory, ecological science, Kabalah, developmental psychology, Yo-gachara Buddhism, moral development, biological evolution, Vedanta Hinduism, Neo-Confucianism, cosmic and stellar evolution, Hwa Yen, the Neoplatonic corpus-an entire spectrum of premodern, modern, and postmodern nests.
   ~ Ken Wilber, Marriage of Sense and Soul, 1998,
1233:Is it not truly extraordinary to realise that ever since men have walked, no-one has ever asked why they walk, how they walk, whether they walk, whether they might walk better, what they achieve by walking, whether they might not have the means to regulate, change or analyse their walk: questions that bear on all the systems of philosophy, psychology and politics with which the world is preoccupied? Honoré de Balzac (1938 [1833]: ~ Tim Ingold,
1234:It would have surprised Mrs. Thornton very much to have been told that hitherto she had meant practically nothing to her children. She took a keen interest in Psychology (the Art Babblative, Southey calls it). She was full of theories about their upbringing which she had not time to put into effect; but nevertheless she thought she had a deep understanding of their temperaments and was the center of their passionate devotion. ~ Richard Hughes,
1235:Jung recognized that society advances only slowly, through the gradual integration of new insights gleaned through the often unrecorded work of individuals, whose attempts at self-transformation add incrementally to society’s own growth. This is a theme he returned to in his late work The Undiscovered Self, written in 1957, which applies the insights of analytical psychology to the H-bomb threatened world of the Cold War years. ~ Gary Lachman,
1236:Many Introverts are also "highly sensitive," which sounds poetic, but is actually a technical term in psychology. If you are a sensitive sort, then you're more apt than the average person to feel pleasantly overwhelmed by Beethoven's "Moonlight Sonata" or a well-turned phrase or an act of extraordinary kindness. You may be quicker than others to feel sickened by violence and ugliness, and you likely have a very strong conscience. ~ Susan Cain,
1237:Please, what are public relations?” said Khashdrahr. “That profession,” said Halyard, quoting by memory from the Manual, “that profession specializing in the cultivation, by applied psychology in mass communication media, of favorable public opinion with regard to controversial issues and institutions, without being offensive to anyone of importance, and with the continued stability of the economy and society its primary goal. ~ Kurt Vonnegut,
1238:The notion of a natural propensity for vice is essential to Sadeian psychology; vice is innate, as is virtue, if social conditions are unalterable. This straitjacket psychology relates his fiction directly back to the black and white ethical world of fairy tale and fable; it is in conflict with his frequently expounded general theory of moral relativity, that good and evil are not the same thing at all times and in all places. ~ Angela Carter,
1239:The word constructionism is a mnemonic for two aspects of the theory of science education underlying this project. From constructivist theories of psychology we take a view of learning as a reconstruction rather than as a transmission of knowledge. Then we extend the idea of manipulative materials to the idea that learning is most effective when part of an activity the learner experiences as constructing a meaningful product. ~ Seymour Papert,
1240:Western psychologists say: we will train the child to be independent, to be individual. Jung’s psychology is known as the way of individuation. He must become an individual, absolutely separate. He must fight. That’s why, in the West, there is so much rebellion in the new generation. This rebellion was not created by the new, younger generation; this rebellion was created by Freud, Jung, Adler and company. They have provided the basis. ~ Osho,
1241:My war - and I have yet to win a decisive battle - is with the modes of thought that and conditioned feelings that prevail in psychology and therefore also in the way we think and feel about our being. Of these conditions none are more tyrannical than the convictions that clamp the mind and heart into positivistic science (geneticism and computerism), economics (bottom-line capitalism), and single-minded faith (fundamentalism). ~ James Hillman,
1242:The new gurus have taught us to embrace our light bodies, shunning the darkness, and focusing purely on love and light, constant happiness and extreme optimism. But, as Karin L. Burke astutely points out: “In our efforts to feel better, many of us start shutting it off, in favor of pop psychology or easy spirituality. It’s called spiritual bypass. It’s an attempt to avoid painful feelings, unresolved issues, or developmental needs. ~ Lucy H Pearce,
1243:If anybody studying psychology wants a concrete example of what a narcissist looks like, I advise them to consider any man who cheats on his wife. These guys are the textbook me-firsters, the ones who think the rules don't apply to them, the ones who tell themselves as long as she doesn't know, there's no harm done. No woman needs to sleep with these guys. There are so many single self-absorbed narcissists who will fuck you poorly. ~ Julie Klausner,
1244:Society attacks early, when the individual is helpless. It enslaves him almost before he has tasted freedom. The 'ologies' will tell you how its done Theology calls it building a conscience or developing a spirit of selflessness. Psychology calls it the growth of the superego.

Considering how long society has been at it, you'd expect a better job. But the campaigns have been badly planned and the victory has never been secured. ~ B F Skinner,
1245:Fortunately, there are old terrors and powers that religion no longer can exercise so effectively as it did only a few score years ago. But the atmosphere and the attitude of bigotry remain. If religion cannot ordinarily invoke the armed force of law to punish heretics, it still plays upon the psychology of fear and predominantly its influence is to frighten men and distort their views and poison every process of their reasoning. ~ E Haldeman Julius,
1246:Many of the Ten Commandments can still claim validity today. But the Fourth Commandment is diametrically opposed to the laws of psychology. It is imperative that there be general recognition of the fact that enforced “love” can do a very great deal of harm. People who were loved in childhood will love their parents in return. There is no need of a commandment to tell them to do so. Obeying a commandment can never be the basis for love. ~ Alice Miller,
1247:Plainly, such an approach does not exclude other ways of trying to comprehend the world. Someone committed to it (as I am) can consistently believe (as I do) that we learn much more of human interest about how people think and feel and act by reading novels or studying history than from all of naturalistic psychology, and perhaps always will; similarly, the arts may offer appreciation of the heavens to which astrophysics cannot aspire. ~ Noam Chomsky,
1248:The discussion of the sexual problem is only a somewhat crude prelude to a far deeper question, and that is the question of the psychological relationship between the sexes. In comparison with this the other pales into insignificance, and with it we enter the real domain of woman. Woman's psychology is founded on the principle of Eros, the great binder and loosener, whereas from ancient times the ruling principle ascribed to man is Logos. ~ Carl Jung,
1249:I think I can, I think I can!” Another word for that mind-set is “self-efficacy,” a central concept within the field of human psychology developed in the 1970s by eminent psychologist Albert Bandura. Self-efficacy means having the belief in your abilities to complete a task, reach goals, and manage a situation.2 It means believing in your abilities—not in your parents’ abilities to help you do those things or to do them for you. ~ Julie Lythcott Haims,
1250:One thing that you and I know is language. Another thing that you and I know is how objects behave in perceptual space. We have a whole mass of complex ways of understanding what is the nature of visual space. A proper part of psychology ought to be, and in recent years has been, an effort to try to discover the principles of how we organize visual space. I would say that the same is true of every domain of psychology, of human studies. ~ Noam Chomsky,
1251:You never read a book on psychology, Tippy. You didn’t need to. You knew by some divine instinct that you can make more friends in two months by becoming genuinely interested in other people than you can in two years by trying to get other people interested in you. Let me repeat that. You can make more friends in two months by becoming interested in other people than you can in two years by trying to get other people interested in you. ~ Dale Carnegie,
1252:She thinks positivity is particularly widespread in the USA, but has become a kind of universally accepted international pocket psychology in most Western countries — we should all 'think positively, be ‘resource-oriented and see problems as interesting ‘challenges'. This phenomenon has now reached the point where seriously ill people are expected to 'learn from their illness' and ideally emerge as a stronger person on the other side. ~ Svend Brinkmann,
1253:Social psychology comes into the picture here, because the answer that a truthful CFO would offer is plainly ridiculous. A CFO who informs his colleagues that “there is a good chance that the S&P returns will be between –10% and +30%” can expect to be laughed out of the room. The wide confidence interval is a confession of ignorance, which is not socially acceptable for someone who is paid to be knowledgeable in financial matters. ~ Daniel Kahneman,
1254:Studies have found similar statistics regarding young men’s belief that they have the right to force a female to have sex if they have spent a substantial amount of money on the evening’s entertainment or if the woman started wanting sex but then changed her mind. These studies point to the importance of focusing on changing the entitled attitudes of abusers, rather than attempting to find something wrong in their individual psychology. ~ Lundy Bancroft,
1255:Children don t read to find their identity to free themselves from guilt to quench the thirst for rebellion or to get rid of alienation. They have no use for psychology.... They still believe in God the family angels devils witches goblins logic clarity punctuation and other such obsolete stuff.... When a book is boring they yawn openly. They don t expect their writer to redeem humanity but leave to adults such childish illusions. ~ Isaac Bashevis Singer,
1256:This new philosophical psychology can in this respect be traced back to Maine de Biran, for even if in his time scientific psychology was unaware of its autonomy, and even if Biranian psychology was only critical of that of the empiricists, Biran believed in the Kantian distinction of noumena and phenomena and took care to limit his inquiry to the latter alone, which did not prevent him from extending it in the form of idealist speculations. ~ Jean Piaget,
1257:As everybody knows, money is getting very short in Britain, university departments are closing, all kinds of studies are being cut. This type of a science has been badly affected, often the first to be cut -- yet I have just read that in various universities, departments studying psychology, social science and so forth have been reprieved, because of their usefulness to industry. In other words, they are proving their value where it counts. ~ Doris Lessing,
1258:Like a trail through a forest which becomes more and more faint and finally seems to diminish to a nothing, traditional psychologiical theory too soon runs out for the creative, the gifted, the deep woman. Traditional psychology is often spare or entirely silent about the deeper issues important to woman: the archetypal, the intuitive, the sexual and cyclical, the ages of women, a woman's way, a woman's knowing, her creative fire... ~ Clarissa Pinkola Est s,
1259:The primordial image, or archetype, is a figure--be it a daemon, a human being, or a process--that constantly recurs in the course of history and appears wherever creative fantasy is freely expressed. Essentially, therefore, it is a mythological figure. . . . In each of these images there is a little piece of human psychology and human fate, a remnant of the joys and sorrows that have been repeated countless times in our ancestral history. . . . ~ Carl Jung,
1260:Views of women, on one side, as inwardly directed toward home and family and notions of men, on the other, as outwardly striving toward fame and fortune have resounded throughout literature and in the texts of history, biology, and psychology until they seem uncontestable. Such dichotomous views defy the complexities of individuals and stifle the potential for people to reveal different dimensions of themselves in various settings. ~ Sara Lawrence Lightfoot,
1261:Ames did well academically. He majored in sociology but also took quite a few courses in psychology and philosophy. He knew he had an aptitude for languages. (He’d taught himself some Spanish during his summers at Wildwood.) In college he excelled in French. He had a vague notion of someday becoming an FBI agent. He knew the Bureau hired many lawyers, so he also took prelaw and kept a 3.06 grade average. And he played basketball every single day. ~ Anonymous,
1262:A new vision and understanding of something demands a new way of talking about it, for the old terminology gets in the way of this effort. Stubbornly entrenched behind the words coined by a particular conceptual orientation are its secrete prejudices. Any attempt to open out an adequately human vista onto the phenomena of undisturbed existence must include a critique of the most important idea of traditional biology, physiology, and psychology. ~ Medard Boss,
1263:But they were civilized cats, which had learned manners, and applied psychology, pretending to be gentle and harmless, even amiable. The deadliest killers wore the most cordial smiles; the most cunning were the most dignified, the most exalted. They had a great cause, an historic destiny, a patriotic duty, an inspired leader. They said: “We are building a new Germany,” and at the same time they thought: “How can I cut out this fellow’s guts? ~ Upton Sinclair,
1264:If people lived forever—if they never got any older—if they could just go on living in this world, never dying, always healthy—do you think they’d bother to think hard about things, the way were doing now? I mean, we think about its everything, more or less—philosophy, psychology, logic. Religion. Literature. I kinda think, if there were no such t
hing as death, the complicated thoughts and ideas like that would never come into the world. ~ Haruki Murakami,
1265:The fields of clinical psychology and psychiatry exist specifically to help the emotionally unstable become more stable and lead happier, healthier lives. Unlike in the eras of Vincent Van Gogh and Abraham Lincoln, there is now professional help available for those who suffer from emotional illness. Treatment may require therapy or even medication, but hope is now available every single day in practically every city in the civilized world. ~ David J Lieberman,
1266:Buddhist psychology has developed a distinct system of classification. Rather than dividing thoughts into classes like “good” and “bad,” Buddhist thinkers prefer to regard them as “skillful” versus “unskillful.” An unskillful thought is one connected with greed, hatred, or delusion. These are the thoughts that the mind most easily builds into obsessions. They are unskillful in the sense that they lead you away from the goal of liberation. ~ Henepola Gunaratana,
1267:Until recently we’ve only been able to speculate about story's persuasive effects. But over the last several decades psychology has begun a serious study of how story affects the human mind. Results repeatedly show that our attitudes, fears, hopes, and values are strongly influenced by story. In fact, fiction seems to be more effective at changing beliefs than writing that is specifically designed to persuade through argument and evidence. ~ Jonathan Gottschall,
1268:What I used to respect was not really aristocracy, but a set of personal qualities which aristocracy then developed better than any other system . . . a set of qualities, however, whose merit lay only in a psychology of non-calculative, non-competitive disinterestedness, truthfulness, courage, and generosity fostered by good education, minimum economic stress, and assumed position, AND JUST AS ACHIEVABLE THROUGH SOCIALISM AS THROUGH ARISTOCRACY. ~ H P Lovecraft,
1269:That is the real pivot of all bourgeois consciousness in all countries: fear and hate of the instinctive, intuitional, procreativebody in man or woman. But of course this fear and hate had to take on a righteous appearance, so it became moral, said that the instincts, intuitions and all the activities of the procreative body were evil, and promised a reward for their suppression. That is the great clue to bourgeois psychology: the reward business. ~ D H Lawrence,
1270:The science of psychology has been far more successful on the negative than on the positive side... It has revealed to us much about man's shortcomings, his illnesses, his sins, but little about his potentialities, his virtues, his achievable aspirations or his psychological health... We must find out what psychology might be if it could free itself from the stultifying effects of limited, pessimistic and stingy preoccupations with human nature. ~ Abraham Maslow,
1271:It would probably be best if they were separated, anyway," Margo continued. "They're feeling very close now, but it's an abnormal situation. They might be developing a dependency which would interfere with their resocialization later."

She sounded like a textbook on child psychology that Maddy had once read. Reasonable, and yet somehow wrong. Maddy's own intuition was that if you found someone you liked and trusted, you held on for dear life. ~ Brock Cole,
1272:One is in a state of hope because the basic physiological feeling is once again strong and rich; one trusts in God because the feeling of fullness and strength gives a sense of rest. Morality and religion belong entirely to the psychology of error: in every single case, cause and effect are confused; or truth is confused with the effects of believing something to be true; or a state of consciousness is confused with its physiological origins. ~ Friedrich Nietzsche,
1273:Decades of work from multiple different subfields within psychology all point toward the conclusion that regularly resting your brain improves the quality of your deep work. When you work, work hard. When you’re done, be done. Your average e-mail response time might suffer some, but you’ll more than make up for this with the sheer volume of truly important work produced during the day by your refreshed ability to dive deeper than your exhausted peers. ~ Cal Newport,
1274:The curious thing about The Ring and the Book, to which I will now return, is that although each character recounts the same events, and although there is no difference in what they tell, there is a fundamental difference, which belongs to the realm of human psychology, the fact that each of us believes we are justified. For example, the count admits he is a murderer, but the word “murderer” is too general. We know this from reading other books. ~ Jorge Luis Borges,
1275:What Genesis is, in fact, is philosophy written in a deliberately non-philosophical way. It deals with all the central questions of philosophy: what exists (ontology), what can we know (epistemology), are we free (philosophical psychology), and how we should behave (ethics). But it does so in a way quite unlike the philosophical classics from Plato to Wittgenstein. To put it at its simplest: philosophy is truth as system. Genesis is truth as story. ~ Jonathan Sacks,
1276:After earning a degree in Marketing at Auburn University, I spent the next five years in the business world, which is a polite way of saying that I had eleven jobs in a five-year period, including door to door sales, skip tracing people who didn’t want to be found, repossessing cars and collecting on defaulted student loans. During this five-year period, I did an in-depth study of abnormal psychology and sociopathic behavior – and then I divorced him. ~ C Mack Lewis,
1277:For three decades, in describing people’s relationships with computers, I have often used the metaphor of the Rorschach, the inkblot test that psychologists use as a screen onto which people can project their feelings and styles of thought. But as children interact with sociable robots like Furbies, they move beyond a psychology of projection to a new psychology of engagement. They try to deal with the robot as they would deal with a pet or a person. ~ Sherry Turkle,
1278:On the contrary, it's because somebody knows something about it that we can't talk about physics . It's the things that nobody knows anything about that we can discuss. We can talk about the weather; we can talk about social problems; we can talk about psychology; we can talk about international finance gold transfers we can't talk about, because those are understood so it's the subject that nobody knows anything about that we can all talk about! ~ Richard P Feynman,
1279:fate that brought him into her life, a matter of rank chance that did not seem to favor a further acquaintance, much less a future of appetizing meals, lovingly prepared. It came to pass on a rainy morning in spring. Busy with her graduate studies in psychology, waiting tables at night, overworked, exhausted, she was moving house, driving north on State Street in a rental van loaded with her household goods. As she prepared to change lanes from right ~ A S A Harrison,
1280:The American farmer, whose holdings were not so extensive as those of the grandee nor so tiny as those of the peasant, whose psychology was Protestant and bourgeois, and whose politics were petty-capitalist rather than traditionalist, had no reason to share the social outlook of the rural classes of Europe. In Europe land was limited and dear, while labor was abundant and relatively cheap; in America the ratio between land and labor was inverted. ~ Richard Hofstadter,
1281:C. J. Martes, healer and author, has helped clients in more than forty countries for nearly twenty years. In 2004 she developed Akashic Field Therapy (AFT), an integral method of quantum healing that helps individuals identify and then remove subconscious negative patterns and beliefs at the mental, physical, and spiritual level. Her work blends A-field (Akashic Field) Theory, Behavioral and Integral Psychology, Vibrational Medicine, and Western science. ~ Ervin Laszlo,
1282:Jean M. Twenge, a professor of psychology and the author of 'Generation Me' has persuasively argued that the youngest generations today—particularly anyone born after 1980—are, in her words, "more miserable than ever before." Why? Because of our increased cultural emphasis on "self-esteem" and "self-fulfillment." But real fulfillment, as countless psychologists, philosophers, and spiritual leaders have shown, comes from fulfilling commitments to others. ~ Jane McGonigal,
1283:I found marketing to be highly descriptive and prescriptive, without much of a foundation in deep research. I brought in economics, organization theory, mathematics, and social psychology in my first edition of Marketing Management in 1967. Today Marketing Management is in its 15th edition and remains the world's leading textbook on marketing in MBA programs. Subsequently, I wrote two more textbooks, Principles of Marketing and Marketing: an Introduction. ~ Philip Kotler,
1284:If people lived forever - if they never got any older - if they could just go on living in this world, never dying, always healthy - do you think they'd bother to think hard about things the way we're doing now? I mean, we think about just about everything, more or less - philosophy, psychology, logic. Religion. Literature. I kinda think, if there were no such thing as death, that complicated thoughts and ideas like that would never come into the world. ~ Haruki Murakami,
1285:There are some indications of how the character should behave based on the script, and then as actor makes it his or her own. I got to know one of the writers, Chris Terrio, and we were able to discuss things at length and figure out who this person is to create a real psychology behind what is, perhaps, in a comic book, a less than totally modern psychology. I can only say I've been asked to play an interesting role. A complicated, challenging person. ~ Jesse Eisenberg,
1286:His bedroom was a reflection of Bryant's mind, its untidy shelves filled with games and puzzles stacked in ancient boxes, statues and mementoes competing for space with books on every subject imaginable, from Sensation and Perception in the History of Experimental Psychology to Illustrated British Ballads and A History of Indian Philosophy.
"What are you reading at the moment?' asked May.
"Batman," said Bryant. "The drawings are terribly good. ~ Christopher Fowler,
1287:I don't have too much interest in teaching other people how to get rich. And that isn't because I fear the competition or anything like that - Warrenhas always been very open about what he's learned, and I share that ethos. My personal behavior model is Lord Keynes: I wanted to get rich so I could be independent, and so I could do other things like give talks on the intersection of psychology and economics. I didn't want to turn it into a total obsession. ~ Charlie Munger,
1288:ProLiteracy Worldwide’s “President’s Report on the State of Adult Literacy 2006” found that 70 percent of prison inmates in America lacked basic literacy.2 The Journal of Abnormal Child Psychology reported “robust links between severe, persistent reading problems and increased risk for depressed mood” in boys age seven to ten.3 We now have evidence that the inability to read is a risk factor for depression. Reading is powerful; not reading is dangerous. ~ Michael Sullivan,
1289:To teach students any psychology they did not know before, you must surprise them. But which surprise will do? Nisbett and Borgida found that when they presented their students with a surprising statistical fact, the students managed to learn nothing at all. But when the students were surprised by individual cases—two nice people who had not helped—they immediately made the generalization and inferred that helping is more difficult than they had thought. ~ Daniel Kahneman,
1290:If we want to make friends, let’s greet people with animation and enthusiasm. When somebody calls you on the telephone use the same psychology. Say ‘Hello’ in tones that bespeak how pleased you are to have the person call. Many companies train their telephone operators to greet all callers in a tone of voice that radiates interest and enthusiasm. The caller feels the company is concerned about them. Let’s remember that when we answer the telephone tomorrow. ~ Dale Carnegie,
1291:I hold the view that the alchemist’s hope of conjuring out of matter the philosophical gold, or the panacea, or the wonderful stone, was only in part an illusion, an effect of projection; for the rest it corresponded to certain psychic facts that are of great importance in the psychology of the unconscious. As is shown by the texts and their symbolism, the alchemist projected what I have called the process of individuation into the phenomena of chemical change. ~ Carl Jung,
1292:The relationship between cricket (that most English of sports) and spying (at which the British have always excelled) is deep-rooted and unique. Something about the game attracts the sort of mind also drawn to the secret worlds of intelligence and counter-intelligence – a complex test of brain and brawn, a game of honour interwoven with trickery, played with ruthless good manners and dependent on minute gradations of physics and psychology, with tea breaks. ~ Ben Macintyre,
1293:Psychological despotism, whether enlightened or not, is gross misuse of psychology. The main purpose of psychology is to acquire insight into, and mastery of, oneself. Not for nothing were what we now call the behavioral sciences originally called the moral sciences and “Know thyself” their main precept. To use psychology to control, dominate, and manipulate others is self-destructive abuse of knowledge. It is also a particularly repugnant form of tyranny. ~ Peter F Drucker,
1294:Successful trading depends on the 3M`s - Mind, Method and Money. Beginners focus on analysis, but professionals operate in a three dimensional space. They are aware of trading psychology their own feelings and the mass psychology of the markets. Each trader needs to have a method for choosing specific stocks, options or futures as well as firm rules for pulling the trigger - deciding when to buy and sell. Money refers to how you manage your trading capital. ~ Alexander Elder,
1295:One of the surprising discoveries of modern psychology is how easy it is to be ignorant of your own ignorance. You are normally oblivious of your own blind spot, and people are typically amazed to discover that we don’t see colors in our peripheral vision. It seems as if we do, but we don’t, as you can prove to yourself by wiggling colored cards at the edge of your vision—you’ll see motion just fine but not be able to identify the color of the moving thing. ~ Daniel C Dennett,
1296:We develop all our sciences, archeology, cosmology, psychology, we tabulate and classify and cling to our sacred definitions, our divisions, without any attempt to synthesis, without the humility to see that these are only parts of a total knowledge. ... But somehow we ought to be able to keep the idea of the totality of experience and knowledge at the back of our minds even though the front's busy from morning til night with the life cycle of the liver fluke. ~ Maureen Duffy,
1297:Acceptance is approval, a word with a bad name in some psychologies. Yet it is perfectly normal to seek approval in childhood and throughout life. We require approval from those we respect. The kinship it creates lifts us to their level, a process referred to in self-psychology as transmuting internalization. Approval is a necessary component of self-esteem. It becomes a problem only when we give up our true self to find it. Then approval-seeking works against us. ~ David Richo,
1298:To do this, you can bring in nothing from the past. So the more psychology you've studied, the harder it will be to empathize. The more you know the person, the harder it will be to empathize. Diagnoses and past experiences can instantly knock you off the board. This doesn't mean denying the past. Past experiences can stimulate what's alive in this moment. But are you present to what was alive then or what the person is feeling and needing in this moment? ~ Marshall B Rosenberg,
1299:As modern physics started with the Newtonian revolution, so modern philosophy starts with what one might call the Cartesian Catastrophe. The catastrophe consisted in the splitting up of the world into the realms of matter and mind, and the identification of 'mind' with conscious thinking. The result of this identification was the shallow rationalism of l' esprit Cartesien, and an impoverishment of psychology which it took three centuries to remedy even in part. ~ Arthur Koestler,
1300:Our stories may not always be pleasant as they’re being lived. They can in fact be just the opposite, acquiring a warm hue only in retrospect. “I think this boils down to a philosophical question rather than a psychological one,” Tom Gilovich, a professor of psychology at Cornell, tells me. “Should you value moment-to-moment happiness more than retrospective evaluations of your life?” He says he has no answer for this, but the example he offers suggests a bias. ~ Jennifer Senior,
1301:Further Reading:
Nightside of Eden - Kenneth Grant
Shamanic Voices - Joan Halifax
The Great Mother - Neumann
Fear & Loathing in Las Vegas - Hunter S. Thompson
Cities of the Red Night - William S. Burroughs
The Book of Pleasure - Austin Osman Spare
Thundersqueak - Angerford & Lea
The Masks of God - Joseph Campbell
An Introduction to Psychology - Hilgard, Atkinson & Atkinson
Liber Null - Pete Carroll ~ Phil Hine, Aspects of Evocation, #reading list,
1302:American society makes it next to impossible for humans to meet in America and not be conscious of their color differences. And we both agreed that if racism could be removed, America could offer a society where rich and poor could truly live like human beings....The white man is not inherently evil, but America's racist society influences him to act evilly. The society has produced and nourishes a psychology which brings out the lowest, most base part of human beings. ~ Malcolm X,
1303:A response is thus a particular case of interaction between the external world and the subject, but unlike physiological interactions, which are of a material nature and involve an internal change in the bodies which are present, the responses studied by psychology are of a functional nature and are achieved at greater and greater distances in space (perception, etc.) and in time (memory, etc.) besides following more and more complex paths (reversals, detours, etc.). ~ Jean Piaget,
1304:If we were to study these fragments by Baudelaire according to the normal methods of psychology, we might conclude that when the poet left behind him the settings of the world, to experience the single "setting" of immensity, he could only have knowledge of an "abstraction come true." Intimate space elaborated in this way by a poet, would be merely the pendant of the outside space of geometricians, who seek infinite space with no other sign than infinity itself. ~ Gaston Bachelard,
1305:Indeed, as important as the prospect of physical bodily changes, he saw the immigrant psyche changing as it gradually adopted the psychology of the aboriginal peoples. Despite the best efforts of American whites, fragments of an American Indian soul were constantly appearing in their dreams and fantasies. “The American presents a strange picture,” Jung said, “a European with Negro behavior and an Indian soul. He shares the fate of all usurpers of foreign soil.”18 ~ Vine Deloria Jr,
1306:I knew that this was something that was going to be an intense experience, just from the way I typically approach my work. I did not take the fact that I was going to portray a soldier lightly. It was so very important to me that I came across as believable and honest and truthful. I wanted to be able to convey the psychology behind the choice of leaving home for an extended period of time, knowing that you may never come back while still being a devoted parent. ~ Michelle Monaghan,
1307:The conclusion of both modern physics and depth psychology is that things are not what they seem. What we experience as normal reality—about ourselves and nature—is only the tip of an iceberg that arises out of an unfathomable abyss. Knowledge of this hidden realm is the province of the Magician, and it is through the Magician energy that we will come to understand our lives with a degree of profundity not dreamed of for at least a thousand years of Western history. ~ Robert L Moore,
1308:When psychotherapy began, it was about the practitioner listening to a patient and interpreting what the patient said, in order to afford the patient insights about his or her psyche. But now we understand that the main curative part of psychotherapy is the relationship itself. It appears not to be relevant which psychology school the practitioner belongs to. What matters is the quality of the relationship and the practitioner's belief in what he or she is offering. ~ Philippa Perry,
1309:In one brain imaging study, psychology professor Matthew Lieberman of the University of California, Los Angeles, found that when people are shown photos of faces expressing strong emotion, the brain shows greater activity in the amygdala, the part that generates fear. But when they are asked to label the emotion, the activity moves to the areas that govern rational thinking. In other words, labeling an emotion—applying rational words to a fear—disrupts its raw intensity. ~ Chris Voss,
1310:But the idea that we can rid ourselves of animal illusion is the greatest illusion of all. Meditation may give us a fresher view of things, but it cannot uncover them as they are in themselves. The lesson of evolutionary psychology and cognitive science is that we are descendants of a long lineage, only a fraction of which is human. We are far more than the traces that other humans have left in us. Our brains and spinal cords are encrypted with traces of far older worlds. ~ John N Gray,
1311:In the 1890s Wilhelm Wundt, the founder of experimental psychology, formulated the doctrine of “affective primacy.”7 Affect refers to small flashes of positive or negative feeling that prepare us to approach or avoid something. Every emotion (such as happiness or disgust) includes an affective reaction, but most of our affective reactions are too fleeting to be called emotions (for example, the subtle feelings you get just from reading the words happiness and disgust). ~ Jonathan Haidt,
1312:In the Germany of the l920s, the Weimar Republic, both orga­nismic biology and Gestalt psychology were part of a larger intellectual trend that saw itself as a protest movement against the increasing fragmentation and alienation of human nature. The entire Weimar culture was characterized by an antimechanistic outlook, a "hunger for wholeness". Organismic biology, Gestalt psychology, ecology, and, later on, general systems theory all grew out of this holistic zeitgeist. ~ Fritjof Capra,
1313:it’s not just the change of environment or seeking of quiet that enables more depth. The dominant force is the psychology of committing so seriously to the task at hand. To put yourself in an exotic location to focus on a writing project, or to take a week off from work just to think, or to lock yourself in a hotel room until you complete an important invention: These gestures push your deep goal to a level of mental priority that helps unlock the needed mental resources. ~ Cal Newport,
1314:On the subject of ancient gods, I assume you have heard of Narkissos, the Greek god who became so enamoured of his own reflection that he couldn’t tear himself away? Freud introduced the concept of a narcissist to psychology, a person with an exaggerated sense of uniqueness, obsessed by the dream of boundless success. For the narcissist the need for revenge against those who have affronted him or her is often greater than all other needs. It is called the “narcissist’s rage”. ~ Jo Nesb,
1315:Psychology should be the chief basic science upon which the practices of education depend. It should have supplied education with the information it needs concerning the processes of understanding, learning, and thinking, among other things. One of the difficulties has been that such theory as has been developed has been based primarily upon studies of behavior of rats and pigeons. As someone has said, some of the theory thus developed has been an insult even to the rat. ~ J P Guilford,
1316:Challenger was lost because NASA came to believe its own propaganda. The agency's deeply impacted cultural hubris had it that technology-engineering-would always triumph over random disaster if certain rules were followed. The engineers-turned-technocrats could not bring themselves to accept the psychology of machines with abandoning the core principle of their own faith: equations, geometry, and repetition-physical law, precision design, and testing-must defy chaos. ~ William E Burrows,
1317:In sum, economists (and those who listened to them) became overconfident in their preferred models of the moment: markets are efficient, financial innovation improves the risk-return trade-off, self-regulation works best, and government intervention is ineffective and harmful. They forgot about the other models. There was too much Fama, too little Shiller. The economics of the profession may have been fine, but evidently there was trouble with its psychology and sociology. ~ Dani Rodrik,
1318:The impact of philosophical pluralism on Western culture is incalculable. It touches virtually every discipline—history, art, literature, anthropology, education, philosophy, psychology, the social sciences, even, increasingly, the “hard” sciences—but it has already achieved popularity in the public square, even when its existence is not recognized. It achieves its greatest victory in redefining religious pluralism so as to render heretical the idea that heresy is possible. ~ D A Carson,
1319:Reality, according to Heisenberg, is built not out of matter, as matter was conceived of in classical physics, but out of psycho-physical events – events with certain aspects that are described in the language of psychology and with other aspects that are described in the mathematical language of physics – and out of objective tendencies for such events to occur. ‘The probability function…represents a tendency for events and our knowledge of events’ (Heisenberg, 1958, p. 46). ~ Paul Davies,
1320:There is a place in men's lives where pictures do in fact bleed, ghosts gibber and shriek, maidens run forever through mysterious landscapes from nameless foes; that place is, of course, the world of dreams and of the repressed guilts and fears that motivate them [i.e., the unconscious]. This world the dogmatic optimism and shallow psychology of the Age of Reason had denied; and yet this world it is the final, perhaps the essential, purpose of the gothic romance to assert. ~ Leslie Fiedler,
1321:Much research in psychology has been more concerned with how large groups of people behave than about the particular ways in which each individual person thinks... too statistical. I find this disappointing because, in my view of the history of psychology, far more was learned, for example, when Jean Piaget spent several years observing the ways that three children developed, or when Sigmund Freud took several years to examine the thinking of a rather small number of patients. ~ Jean Piaget,
1322:As I regard physics and psychology as complementary types of examination, I am certain that there is an equally valid way that must lead the psychologist 'from behind' (namely, through investigating the archetypes) into the world of physics. As an example of background physics, I shall discuss a motif that occurs regularly in my dreams - namely, fine structure, in particular doublet structure of spectral lines and the separation of a chemical element into two isotopes. ~ Wolfgang Ernst Pauli,
1323:Rather than treating our psychology like the unquestioned operating system (or OS) of our entire lives, we can repurpose it to function more like a user interface (or UI)—that easy-to-use dashboard that sits atop all the other, more complex programs. By treating the mind like a dashboard, by treating different states of consciousness like apps to be judiciously deployed, we can bypass a lot of psychological storytelling and get results faster and, often, with less frustration. ~ Steven Kotler,
1324:So I think a humanities major who also did a lot of computer science, economics, psychology, or other sciences can be quite valuable and have great career flexibility,’’ Katz said. ‘‘But you need both, in my view, to maximize your potential. And an economics major or computer science major or biology or engineering or physics major who takes serious courses in the humanities and history also will be a much more valuable scientist, financial professional, economist or entrepreneur. ~ Anonymous,
1325:In Buddhist psychology “conceit” has a special meaning: that activity of the mind that compares itself with others. When we think about ourselves as better than, equal to, or worse than someone else, we are giving expression to conceit. This comparing mind is called conceit because all forms of it—whether it is “I’m better than” or “I’m worse than,” or “I’m just the same as”—come from the hallucination that there is a self; they all refer back to a feeling of self, of “I am. ~ Joseph Goldstein,
1326:In order to bring a nation to support the burdens incident to maintaining great military establishments, it is necessary to create an emotional state akin to war psychology. There must be the portrayal of an external menace or of internal conditions rendered intolerable by the unjust restraints of foreign nations. This involves the development to a high degree of the nation-hero nation-villain ideology and the arousing of the population to a sense of the duty of sacrifice. ~ John Foster Dulles,
1327:Over the course of this eight-part podcast series, I’m going to be exploring the world of the missing. It’s a world I felt pretty familiar with, having now written six books on the subject and having occupied the headspace of a man dedicated to locating the disappeared. I’d spent long hours researching real-life cases, speaking to experts in the field and trying to understand the psychology of people who vanish. I thought I knew this area well, but as it turned out I’d only really ~ Tim Weaver,
1328:Have you ever even met a thief? Hollow certainly hasn’t, or he would know well that thieves have reasons beyond compulsion or selfishness for stealing, most of the time. But he made absolutely no attempt to dig deeper into Masters’s motives. Into his psychology.” She said psychology so wrongly it took him a moment to realize what she meant—she pronounced the P at the beginning, and the ch as the usual ch rather than like a k. “Psy . . . psychology. It’s pronounced psychology. ~ Roseanna M White,
1329:The final stage is come when Man by eugenics, by pre-natal conditioning, and by an education and propaganda based on a perfect applied psychology, has obtained full control over himself. Human nature will be the last part of Nature to surrender to Man. The battle will then be won. We shall have ‘taken the thread of life out of the hand of Clotho’ and be henceforth free to make our species whatever we wish it to be. The battle will indeed be won. But who, precisely, will have won it? ~ C S Lewis,
1330:An intelligent couple can read their Darwin and know that the ultimate reason for their sexual urges is procreation. They know that the woman cannot conceive because she is on the pill. Yet they find that their sexual desire is in no way diminished by the knowledge. Sexual desire is sexual desire and its force, in an individual's psychology, is independent of the ultimate Darwinian pressure that drove it. It is a strong urge which exists independently of its ultimate rationale. ~ Richard Dawkins,
1331:He was a jerk; he didn’t deserve to be the object of my lust. But he’d smelled so fucking good, like spice and musk and man. We don’t have control over what we fantasize about. The fact that he was mean and unattainable made him that much more likely to be an object of my forbidden thoughts. Just like I learned in psychology class back in college, thought suppression often leads to obsession. If you tell yourself not to think about something, then you’ll think about it even more. ~ Penelope Ward,
1332:My view on well-being and fulfillment comes from Maslow and positive psychology, and that is that you're satisfying three sets of needs. First need is physiological and safety needs: Got to satisfy those first. And the second is you got to satisfy your community needs because we're social animals, and if we don't have that, we're empty and we don't have people to share knowledge and bounce things off of, and challenge ourselves. And then the third is the idea is to find a calling. ~ Charles Koch,
1333:Scientific societies are as yet in their infancy. It is to be expected that advances in physiology and psychology will give governments much more control over individual mentality than they now have even in totalitarian countries. Fitche laid it down that education should aim at destroying free will, so that, after pupils have left school, they shall be incapable, throughout the rest of their lives, of thinking or acting otherwise than as their schoolmasters would have wished. ~ Bertrand Russell,
1334:In a 2007 study published in the Journal of Family Psychology,3 researchers asked eighteen- to twenty-five-year-olds which criteria they felt were most indicative of adulthood. Their criteria were, in order of importance: (1) accepting responsibility for the consequences of your actions; (2) establishing a relationship with parents as an equal adult; (3) being financially independent from parents; and (4) deciding on beliefs/values independently of parents/other influences. ~ Julie Lythcott Haims,
1335:Over the course of the years, I've learned [that] fashion is a fascinating business about selling magic. It is done on the backs of our optimism and our insecurity. It is as much psychology as commerce. But I've also learned that every day we make split second decisions about people based on their attire and those decisions can have powerful implications - see the story of Trayvon Martin and his hoodie. It's important for us to understand how fashion works and how we connect to it. ~ Robin Givhan,
1336:there is a growing body of work coming out of psychology and cognitive science that says you have no clue why you act the way you do, choose the things you choose, or think the thoughts you think. Instead, you create narratives, little stories to explain away why you gave up on that diet, why you prefer Apple over Microsoft, why you clearly remember it was Beth who told you the story about the clown with the peg leg made of soup cans when it was really Adam, and it wasn’t a clown. ~ David McRaney,
1337:Everyone deserves love and appreciation. If there is someone in the world whom we do not love, it is our blessing to work this out within ourselves. A very key spiritual principle, echoed in the Cayce readings as well as mainstream psychology, is that whatever we see in others that makes us angry, sad or jealous is a reflection of an issue we have in ourselves. If we can learn to love, respect and forgive ourselves, then we will not be angered and offended by what we see in others. ~ David Wilcock,
1338:Social Proof The concept of social proof comes from influence psychology and is well documented in everything from salesmanship to advertising, to politics, and to attraction and relationships. The idea is that as humans when we see many other people valuing something, we will unconsciously value it ourselves. For instance, if everybody else is talking about a new movie, we are more likely to want to see it because we’ll unconsciously assume that it’s a good or important movie to see. ~ Mark Manson,
1339:I suppose it’s no surprise that we feel the need to dehumanize the people we hurt—before, during, or after the hurting occurs. But it always comes as a surprise. In psychology it’s known as cognitive dissonance. It’s the idea that it feels stressful and painful for us to hold two contradictory ideas at the same time (like the idea that we’re kind people and the idea that we’ve just destroyed someone). And so to ease the pain we create illusory ways to justify our contradictory behavior. ~ Jon Ronson,
1340:The public psychology of going into debt for gain passes through several more or less distinct phases: (a) the lure of big prospective dividends or gains in income in the remote future; (b) the hope of selling at a profit, and realizing a capital gain in the immediate future; (c) the vogue of reckless promotions, taking advantage of the habituation of the public to great expectations; (d) the development of downright fraud, imposing on a public which had grown credulous and gullible. ~ Irving Fisher,
1341:Cézanne, too, had had enough of psychology. He attended, instead, to color. "If I paint all the little blues and all the little browns, I capture and convey his glance," he said of painting a man's face. This may be but a colorized restatement of Wittgenstein's remark, "if only you do not try to utter what is unutterable then nothing gets lots. But the unutterable will be-- unutterably-- contained in what has been uttered!" Perhaps this is why I take the blues of Cézanne so seriously. ~ Maggie Nelson,
1342:According to a study published in the Journal of Family Psychology, “In families with predictable routines, children had fewer respiratory illnesses and better overall health, and they performed better in elementary school.” The article added that rituals have a greater effect on emotional health, and that in families with strong rituals adolescents “reported a stronger sense of self, couples reported happier marriages and children had greater interaction with their grandparents.”6 A ~ Martin Lindstrom,
1343:Fear and hope remain the same; therefore the study of the psychology of speculators is as valuable as it ever was. Weapons change, but strategy remains strategy, on the New York Stock Exchange as on the battlefield. I think the clearest summing up of the whole thing was expressed by Thomas F. Woodlock when he declared: "The principles of successful stock speculation are based on the supposition that people will continue in the future to make the mistakes that they have made in the past. ~ Edwin Lef vre,
1344:Our essential connection with animals is ancient, and it runs deep. It extends from body to behavior, from psychology to society—forming the basis of our daily journey of survival. This calls for physicians and patients to think beyond the human bedside to barnyards, jungles, oceans, and skies. Because the fate of our world’s health doesn’t depend solely on how we humans fare. Rather it will be determined by how all the patients on the planet live, grow, get sick, and heal. ~ Barbara Natterson Horowitz,
1345:The renaissance of interest in Eastern spiritual philosophies, various mystical traditions, meditation, ancient and aboriginal wisdom, as well as the widespread psychedelic experimentation during the stormy 1960s, made it absolutely clear that a comprehensive and cross-culturally valid psychology had to include observations from such areas as mystical states; cosmic consciousness; psychedelic experiences; trance phenomena; creativity; and religious, artistic, and scientific inspiration. ~ Stanislav Grof,
1346:Fear and hope remain the same; therefore the study of the psychology of speculators is as valuable as it ever was. Weapons change, but strategy remains strategy, on the New York Stock Exchange as on the battlefield. I think the clearest summing up of the whole thing was expressed by Thomas F. Woodlock when he declared: “The principles of successful stock speculation are based on the supposition that people will continue in the future to make the mistakes that they have made in the past.” ~ Edwin Lefevre,
1347:A very elementary exercise in psychology, not to be dignified by the name of psycho-analysis, showed me, on looking at my notebook, that the sketch of the angry professor had been made in anger. Anger had snatched my pencil while I dreamt. But what was anger doing there? Interest, confusion, amusement, boredom--all these emotions I could trace and name as they succeeded each other throughout the morning. Had anger, the black snake, been lurking among them? Yes, said the sketch, anger had. ~ Virginia Woolf,
1348:The reader can test his own psychology by asking himself whether he would consider, in retrospect, the selling at 156 in 1925 and buying back at 109 in 1931 was a satisfactory operation. Some may think that an intelligent investor should have been able to sell out much closer to the high of 381 and to buy back nearer the low of 41. If that is your own view you are probably a speculator at heart and will have trouble keeping to true investment precepts while the market rushes up and down. ~ Benjamin Graham,
1349:Every one of the world's "great" religions utterly trivializes the immensity and beauty of the cosmos. Books like the Bible and the Koran get almost every significant fact about us and our world wrong. Every scientific domain -- from cosmology to psychology to economics -- has superseded and surpassed the wisdom of Scripture. Everything of value that people get from religion can be had more honestly, without presuming anything on insufficient evidence. The rest is self-deception, set to music. ~ Sam Harris,
1350:This is now a well-studied aspect of psychology. Social hierarchies inhibit assertiveness. We talk to those in authority in what is called “mitigated language.” You wouldn’t say to your boss: “It’s imperative we have a meeting on Monday morning.” But you might say: “Don’t worry if you’re busy, but it might be helpful if you could spare half an hour on Monday.”5 This deference makes sense in many situations, but it can be fatal when a 90-ton airplane is running out of fuel above a major city. ~ Matthew Syed,
1351:Why do such bad questions get predictably asked? Maybe part of the problem is that we have learned to ask the wrong questions of ourselves. Our culture is steeped in a kind of pop psychology whose obsessive question is: Are you happy? We ask it so reflexively that i seems natural to wish that a pharmacist with a time machine could deliver a lifetime supply of antidepressants to Bloomsbury, so that an incomparable feminist prose stylist could be reoriented to produce litters of Woolf babies. ~ Rebecca Solnit,
1352:Deep Work: Professional activities performed in a state of distraction-free concentration that push your cognitive capabilities to their limit. These efforts create new value, improve your skill, and are hard to replicate. Deep work is necessary to wring every last drop of value out of your current intellectual capacity. We now know from decades of research in both psychology and neuroscience that the state of mental strain that accompanies deep work is also necessary to improve your abilities. ~ Cal Newport,
1353:Indisputably we live in a shaped reality, an artificialism. Most people who grasp this are thinking only at a consumer-level, of the "things" they like and need and feel impelled to acquire. But our societal and political arrangements are just as much manipulations of game-pieces and rules as is any Atari or Sega product. The subliminal psychology that drives people to become addicted to games, not to be able to see over the edges of their labyrinths, is transferable to any field whatsoever. ~ Kenny Smith,
1354:Epistemology now flourishes with various complementary approaches. This includes formal epistemology, experimental philosophy, cognitive science and psychology, including relevant brain science, and other philosophical subfields, such as metaphysics, action theory, language, and mind. It is not as though all questions of armchair, traditional epistemology are already settled conclusively, with unanimity or even consensus. We still need to reason our way together to a better view of those issues. ~ Ernest Sosa,
1355:Psychology—that was one thing I knew. You don't try to scare people in

broad daylight. You wait. Because the darkness squeezes you inside

yourself, you get cut off from the outside world, the imagination

takes over. That's basic psychology. I'd pulled enough night guard to

know how the fear factor gets multiplied as you sit there hour after

hour, nobody to talk to, nothing to do but stare into the big black

hole at the center of your own sorry soul ~ Tim O Brien,
1356:In anthropology, which historically exists to 'give voice' to others, there is no greater taboo than self-revelation. The impetus of our discipline, with its roots in Western fantasies about barbaric others, has been to focus primarily on 'cultural' rather than 'individual' realities. The irony is that anthropology has always been rooted in an 'I' - understood as having a complex psychology and history - observing a 'we' that, until recently, was viewed as plural, ahistorical, and nonindividuated. ~ Ruth Behar,
1357:In literary practices the idea of a single subject is also all-powerful. It is uncommon for books to be signed. The concept of plagiarism does not exist: it has been established that all works are the creation of one author, who is atemporal and anonymous. The critics often invent authors: they select two dissimilar works - the Tao Te Ching and the 1001 Nights, say - attribute them to the same writer and then determine most scrupulously the psychology of this interesting homme de lettres... ~ Jorge Luis Borges,
1358:Resentment is a powerful and corrosive force, both on the slippery left and the slippery right, and the history of humankind can largely be read as a history of resentment. Aside from a profound philosophy of capital, what we really need is a profound psychology and philosophy of resentment. We must learn to live for ourselves, without reference to the other, and, at the same time, to rise above and beyond ourselves. Or else history will keep repeating itself, and our life will be a living death. ~ Neel Burton,
1359:What we want, if men become Christians at all, is to keep them in the state of mind I call ‘Christianity And’. You know—Christianity and the Crisis, Christianity and the New Psychology, Christianity and the New Order, Christianity and Faith Healing, Christianity and Psychical Research, Christianity and Vegetarianism, Christianity and Spelling Reform. If they must be Christians let them at least be Christians with a difference. Substitute for the faith itself some Fashion with a Christian colouring. ~ C S Lewis,
1360:A growing body of work in social psychology offers a possible explanation for this commercialization effect. These studies highlight the difference between intrinsic motivations (such as moral conviction or interest in the task at hand) and external ones (such as money or other tangible rewards). When people are engaged in an activity they consider intrinsically worthwhile, offering them money may weaken their motivation by depreciating or "crowding out" their intrinsic interest or commitment. ~ Michael J Sandel,
1361:We teach our children the mathematics of certainty—geometry and trigonometry—but not the mathematics of uncertainty, statistical thinking. And we teach our children biology but not the psychology that shapes their fears and desires. Even experts, shockingly, are not trained how to communicate risks to the public in an understandable way. And there can be positive interest in scaring people: to get an article on the front page, to persuade people to relinquish civil rights, or to sell a product. ~ Gerd Gigerenzer,
1362:Every one of the world's "great" religions utterly trivializes the immensity and beauty of the cosmos. Books like the Bible and the Koran get almost every significant fact about us and our world wrong. Every scientific domain -- from cosmology to psychology to economics -- has superseded and surpassed the wisdom of Scripture.

Everything of value that people get from religion can be had more honestly, without presuming anything on insufficient evidence. The rest is self-deception, set to music. ~ Sam Harris,
1363:The need for self-awareness has never been greater. Guided by the mistaken notion that psychology deals exclusively with pathology, we assume that the only time to learn about ourselves is in the face of crisis. We tend to embrace those things with which we’re comfortable, and put the blinders on the moment something makes us uncomfortable. But it’s really the whole picture that serves us. The more we understand the beauty and the blemishes, the better we are able to achieve our full potential. ~ Travis Bradberry,
1364:lingo)? To whimsically joke about such bizarrerie with phrases like “pockets of interference” and “cosmic static” belies your talents as a thoughtful member of our profession. And the rest of it: the hyper-uncanniness, the “ontological games,” the generally cosmic substance of these places, and all that other transcendent nonsense. I realize that psychology has charted some awfully weird areas in its maps of the mind, but you’ve gone so far into the ultra-mentational hinterlands of metaphysics that ~ Thomas Ligotti,
1365:There are also two Christianities in the world today. There is (1) the Christianity of the New Testament, and there is (2) the Christianity of accommodation to modernism, egalitarianism, niceness, naturalism, pop psychology, secular humanism, relativism, subjectivism, individualism, "Enlightenment" rationalism or postmodern irrationalism. New converts to the first Christianity are constantly amazed and scandalized by finding many of their clergy to be in love with the second and in fear of the first. ~ Peter Kreeft,
1366:encapsulates the ‘classic Victorian triad – will, energy, power’.10 Although the mesmerists claimed to be materialist through and through (and it was possible to practise even on birds or idiot children without their consciously joining their will to that of the mesmerist as he concentrated his energy upon them) it inevitably foreshadows that twentieth-century preoccupation with mind which can be seen in the psychology of Freud and Jung and the literary productions of Joyce and Proust.11 Townshend seems ~ A N Wilson,
1367:Mass psychology is not simply a summation of individual psychologies; that is a prime theorem of social psychodynamics—not just my opinion; no exception has ever been found to this theorem. It is the social mass-action rule, the mob-hysteria law, known and used by military, political, and religious leaders, by advertising men and prophets and propagandists, by rabble rousers and actors and gang leaders, for generations before it was formulated in mathematical symbols. It works. It is working now. ~ Robert A Heinlein,
1368:To restore the human subject at the centre - the suffering, afflicted, fighting, human subject - we must deepen a case history to a narrative or tale; only then do we have a 'who' as well as a 'what', a real person, a patient, in relation to disease - in relation to the physical.
The patient's essential being is very relevant in the higher reaches of neurology, and in psychology; for here the patient's personhood is essentially involved, and the study of disease and of identity cannot be disjoined. ~ Oliver Sacks,
1369:Even when alternative views are clearly wrong, being exposed to them still expands our creative potential. In a way, the power of dissent is the power of surprise. After hearing someone shout out an errant answer, we work to understand it, which causes us to reassess our initial assumptions and try out new perspectives. “Authentic dissent can be difficult, but it’s always invigorating,” [Charlan] Nemeth [a professor of psychology at the University of California at Berkeley] says. “It wakes us right up. ~ Jonah Lehrer,
1370:I think something quite dreadful has been happening to criticism in the arts, particularly in America, during the last twenty years. In an age which is so much dominated by technological advance, the methods and even the jargon of science and engineering have mistakenly been adopted not only by fringe disciplines like psychology and social studies but by many arts scholars who should have known better.

from "In Defense of the Artist" in Signposts to Criticism of Children's Literature (1983) ~ Susan Cooper,
1371:Here’s a very simple example,” says Annie Duke, an elite professional poker player, winner of the World Series of Poker, and a former PhD-level student of psychology. “Everyone who plays poker knows you can either fold, call, or raise [a bet]. So what will happen is that when a player who isn’t an expert sees another player raise, they automatically assume that that player is strong, as if the size of the bet is somehow correlated at one with the strength of the other person’s hand.” This is a mistake. ~ Philip E Tetlock,
1372:Then again, it'd taken more than two hundred years after the invention of the scientific method before any Muggle scientists had thought to systematically investigate which sentences a human four-year-old could or couldn't understand. The developmental psychology of linguistics could've been discovered in the eighteenth century, in principle, but no one had even thought to look until the twentieth. So you couldn't really blame the much smaller wizarding world for not investigating the Retrieval Charm. ~ Eliezer Yudkowsky,
1373:The other day I found her passport in her drawer when I was putting away my dad's laundered handkerchiefs. I wish I hadn't. For the purpose of my story, she should have it with her. I sat on my dad's bed and flipped through page after empty page. No stamps. No exotic locales. No travel-worn smudges or creases. Just the ID information and my mother's black-and-white photo which if it were used in a psychology textbook on the meaning of facial expressions would be labelled: Obscenely, heartbreakingly hopeful. ~ Miriam Toews,
1374:FACILITATORS EXPERIENCE mysterious emotions, fear, anger and numbness when working with groups and large organizations. That’s because group processes bring up abuse issues from the past. Understanding your own psychology better will make you a more effective facilitator by helping you (1) be sensitive to others, (2) remain centered and not go into shock when you are attacked, and (3) maintain equanimity and provide the group with a sense of safety when the group looks to you for protection in stormy times. ~ Arnold Mindell,
1375:I've been acting since I was ten years old. I had two lines in Snow White and the Seven Dwarves at the community theater I was very focused and I loved it. My parents believed in the arts and being well rounded. So I played piano and violin, I danced and acted. They never thought I would go into acting though. They just wanted a well-rounded child and it was a bit of a shock to my dad when I said "I want to go to acting school" because he is a psychology professor and was thinking of something more academic. ~ Kristin Davis,
1376:Psychopaths have likely plagued mankind since the beginning, but they are still poorly understood. In the 1800s, as the fledgling field of psychology began classifying mental disorders, one group refused to fit. Every known psychosis was marked by a failure of reasoning or a debilitating ailment: paralyzing fear, hallucinations, voices, phobias, and so on. In 1885, the term psychopath was introduced to describe vicious human predators who were not deranged, delusional, or depressed. They just enjoyed being bad. ~ Dave Cullen,
1377:That evening and for the next few days I immersed myself in psychology texts: clinical, personality, psycho-metrics, learning, experimental psychology, animal psychology, physiological psychology, behaviorist, gestalt, analytical, functional, dynamic, organismic, and all the rest of the ancient and modern factions, schools, and systems of thought. The depressing thing is that so many of the ideas on which our psychologists base their beliefs about human intelligence, memory, and learning are all wishful thinking. ~ Anonymous,
1378:Dr. Kenneth Ginsburg has written a comprehensive and perhaps definitive text on building resilience in children—Building Resilience in Children and Teens: Giving Kids Roots and Wings, published by the American Academy of Pediatrics.17 In it he teaches that resilience is comprised of competence, confidence, connection, character, contribution, coping, and control, which he terms the “7 C’s,” and which emanate from the positive youth movement, itself an outgrowth of the positive psychology movement. Taking ~ Julie Lythcott Haims,
1379:That’s some reverse psychology Mean Girls shit right there.” Knight points at me with a piece of carrot and pops it into his mouth.
Via gazes at him under her lashes, all doe-eyed and ready to charm his pants off. “And you are?”
“Not interested,” he deadpans.
I smile inwardly, bursting with happiness. Knight is loyal to a fault. Vaughn, too. Rumor has it, when she smiled at her in the hallway earlier, he breezed past her, and drawled, “You haven’t earned the right to talk to me yet. Try again in two months. ~ L J Shen,
1380:Not all addictions are rooted in abuse or trauma, but I do believe they can all be traced to painful experience. A hurt is at the centre of all addictive behaviours. It is present in the gambler, the Internet addict, the compulsive shopper and the workaholic. The wound may not be as deep and the ache not as excruciating, and it may even be entirely hidden—but it’s there. As we’ll see, the effects of early stress or adverse experiences directly shape both the psychology and the neurobiology of addiction in the brain. ~ Gabor Mat,
1381:The classical literature in psychology describes the relationship between anxiety and performance, including mental performance, in terms of an upside-down U. At the peak of the inverted U is the optimal relationship between anxiety and performance, with a modicum of nerves propelling outstanding achievement. But too little anxiety—the first side of the U—brings about apathy or too little motivation to try hard enough to do well, while too much anxiety—the other side of the U—sabotages any attempt to do well. A ~ Daniel Goleman,
1382:Today, people just want to live their lives, they don’t need some great Idea. This is entirely new for Russia; it’s unprecedented in Russian literature. At heart, we’re built for war. We were always either fighting or preparing to fight. We’ve never known anything else—hence our wartime psychology. Even in civilian life, everything was always militarized. The drums were beating, the banners flying, our hearts leaping out of our chests. People didn’t recognize their own slavery—they even liked being slaves. ~ Svetlana Alexievich,
1383:When you hate women, you hate all the female elements of your own psychology. Jung believed that there were two primary anthropomorphic archetypes of the unconscious mind. The animus is the unconscious male, and the anima is the unconscious female. Because a man’s anima, his more sensitive, feeling side, must so often be repressed, it forms the ultimate shadow self—a dark side that is hated and buried. Jung was a big believer in accepting the shadow, embracing it . . . or suffering the consequences in psychic pain. ~ Lisa Unger,
1384:I began to see the magic of Jocelyn's horse psychology school. You couldn't put on airs with a horse, as we so often do with people. Horses look through the masks we wear and the things we say. They see who we really are. They gauge our intentions in a thousand invisible ways that have nothing to do with the words we say. They shy away from the barriers of fear, self-centeredness, jealousy, anger, impatience. They are drawn in by kindness, understanding, concern, openness, love.

The thing is, so are people. ~ Lisa Wingate,
1385:In other words, you can’t study the mind while ignoring culture, as psychologists usually do, because minds function only once they’ve been filled out by a particular culture. And you can’t study culture while ignoring psychology, as anthropologists usually do, because social practices and institutions (such as initiation rites, witchcraft, and religion) are to some extent shaped by concepts and desires rooted deep within the human mind, which explains why they often take similar forms on different continents. I ~ Jonathan Haidt,
1386:An inquiry which I once made into the psychology of the Indian sign language with a view to discovering a possible relation between it and Greek manual gesture as displayed in ancient graphic art, led to the conclusion that Indian rhythms arise rather in the centre of self-preservation than of self-consciousness. Which is only another way of saying that poetry is valued primarily by the aboriginal for the reaction it produces within himself rather than for any effect he is able to produce on others by means of it. ~ Carl Sandburg,
1387:For example, a set of twenty-five studies involving five hundred astrologers examined the average degree of agreement between astrological predictions. In social science, such as in psychology, tests that have less than o.8 (i.e., 8o percent) agreement level are considered unreliable. Astrology's reliability is an embarrassingly low o. I, with a variability around the mean of o.o6 standard deviations. This means that there is, on average, no agreement at all among the predictions made by different astrologers. ~ Massimo Pigliucci,
1388:it’s not just the change of environment or seeking of quiet that enables more depth. The dominant force is the psychology of committing so seriously to the task at hand. To put yourself in an exotic location to focus on a writing project, or to take a week off from work just to think, or to lock yourself in a hotel room until you complete an important invention: These gestures push your deep goal to a level of mental priority that helps unlock the needed mental resources. Sometimes to go deep, you must first go big. ~ Cal Newport,
1389:The great shift... is the movement away from the value-laden languages of... the "humanities," and toward the ostensibly value-neutral languages of the "sciences." This attempt to escape from, or to deny, valuation is... especially important in psychology... and the so-called social sciences. Indeed, one could go so far as to say that the specialized languages of these disciplines serve virtually no other purpose than to conceal valuation behind an ostensibly scientific and therefore nonvaluational semantic screen. ~ Thomas Szasz,
1390:Today, people just want to live their lives, they don’t need some great Idea. This is entirely new for Russia; it’s unprecedented in Russian literature. At heart, we’re built for war. We were always either fighting or preparing to fight. We’ve never known anything else—hence our wartime psychology. Even in civilian life, everything was always militarized. The drums were beating, the banners flying, our hearts leaping out of our chests. People didn’t recognize their own slavery—they even liked being slaves. I ~ Svetlana Alexievich,
1391:Yoga is a science, and not a vague dreamy drifting or imagining. It is an applied science, a systematized collection of laws applied to bring about a definite end. It takes up the laws of psychology, applicable to the unfolding of the whole consciousness of man on every plane, in every world, and applies those rationally in a particular case. This rational application of the laws of unfolding consciousness acts exactly on the same principles that you see applied around you every day in other departments of science. ~ Annie Besant,
1392:not as perfect, but as the most probable saviors of the country from, on one hand, domination by Moscow and, on the other hand, the slack indolence, the lack of decent pride of half the American youth, whose world (these idealists asserted) was composed of shiftless distaste for work and refusal to learn anything thoroughly, of blatting dance music on the radio, maniac automobiles, slobbering sexuality, the humor and art of comic strips—of a slave psychology which was making America a land for sterner men to loot. ~ Sinclair Lewis,
1393:So I had to face the fact that I was blessed with abilities that were considered symptoms of emotional abnormality or mental derangement by psychology, often thought of as demonic by religion, and whose very existence was denied altogether by science. So in my darker moments I used to think that my psychic initiation and subsequent experiences were a mixed bag, to say the least. But the fact is that I was very sensitive to criticism for the very good reason that often I shared many of the beliefs that stimulated it. ~ Jane Roberts,
1394:Experiments recently conducted by Merle Lawrence (Princeton) and Adelbert Ames (Dartmouth) in the latter’s psychology laboratory at Hanover, N.H., prove that what you see when you look at something depends not so much on what is there as on the assumption you make when you look. Since what we believe to be the “real” physical world is actually only an “assumptive” world, it is not surprising that these experiments prove that what appears to be solid reality is actually the result of “expectations” or “assumptions. ~ Neville Goddard,
1395:Greece said, “Be wise, know yourself.” Rome said, “Be strong, discipline yourself.” Religion says, “Be good, conform yourself.” Epicureanism says, “Be sensuous, satisfy yourself.” Education says, “Be resourceful, expand yourself.” Psychology says, “Be confident, assert yourself.” Materialism says, “Be possessive, please yourself.” Ascetism say, “Be lowly, suppress yourself.” Humanism says, “Be capable, believe in yourself.” Pride says, “Be superior, promote yourself.” Christ says, “Be unselfish, humble yourself. ~ Charles R Swindoll,
1396:I love theater, a performance and designing a visual spectacle. It is like creating a composition with clothes, which have to fit the psychology as well as the body of characters. The performance is frozen in time, the clothes have to stay reliable and help to define the story. Fashion can be much more abstract. It needs no story because the woman is the story. She supplies the text and content. Fashion for retail is the opposite of frozen, it has to change and morph constantly to stay relevant - to be the "fashion.". ~ Isabel Toledo,
1397:The fons et origo of all reality, whether from the absolute or the practical point of view, is thus subjective, is ourselves. As bare logical thinkers, without emotional reaction, we give reality to whatever objects we think of, for they are really phenomena, or objects of our passing thought, if nothing more. But, as thinkers with emotional reaction, we give what seems to us a still higher degree of reality to whatever things we select and emphasize and turn to WITH A WILL. William James,
The Principles of Psychology ~ Caleb Carr,
1398:Buddhist thought and modern psychology converge on this point: in human life as it’s ordinarily lived, there is no one self, no conscious CEO, that runs the show; rather, there seem to be a series of selves that take turns running the show—and, in a sense, seizing control of the show. If the way they seize control of the show is through feelings, it stands to reason that one way to change the show is to change the role feelings play in everyday life. I’m not aware of a better way to do that than mindfulness meditation. ~ Robert Wright,
1399:The cure-alls of the present day are infinitely various and infinitely obliging. Applied psychology, autosuggestion, and royal roads to learning or to wealth are urged upon us by kindly, if not altogether disinterested, reformers. Simple and easy systems for the dissolution of discord and strife; simple and easy systems for the development of personality and power. Booklets of counsel on 'How to Get What We Want,' which is impossible; booklets on 'Visualization,' warranted to make us want what we get, which is ignoble. ~ Agnes Repplier,
1400:The humans are an arrogant species, defined by violence and greed. They have taken their home planet, the only one they currently have access to, and placed it on the road to destruction. They have created a world of divisions and categories and have continually failed to see the similarities between themselves. They have developed technology at a rate too fast for human psychology to keep up with, and yet they still pursue advancement for advancement’s sake, and for the pursuit of the money and fame they all crave so much. ~ Matt Haig,
1401:Whenever Muslim women protest and ask for their rights, they are silenced with the argument that the laws are justified under Islam. It is an unfounded argument. It is not Islam at fault, but rather the patriarchal culture that uses its own interpretations to justify whatever it wants. It utilizes psychology to say that women are emotional. It utilizes medical science to say that men's brains are formed in such a way that they are better able to understand concepts. These are all hypotheses. None of this has been proven. ~ Shirin Ebadi,
1402:The drive to tune out opposing ideas can be explained by psychology's principles of selective exposure theory and confirmation bias, both being impulses people use to avoid cognitive dissonance, or the stress that occurs when an individual is confronted with evidence that contradicts their beliefs. This is why a conservative turns on Fox News and a liberal prefers MSNBC. What they're turning in for has less to do with receiving the news of the day than reinforcing their preconceived notions of how the world operates. ~ Jared Yates Sexton,
1403:There is a deep gap between our thinking about statistics and our thinking about individual cases. Statistical results with a causal interpretation have a stronger effect on our thinking than noncausal information. But even compelling causal statistics will not change long-held beliefs or beliefs rooted in personal experience. On the other hand, surprising individual cases have a powerful impact and are a more effective tool for teaching psychology because the incongruity must be resolved and embedded in a causal story. ~ Daniel Kahneman,
1404:All the evidence over several decades cast a critical light on the high-rise as a viable social structure, but cost-effectiveness in the area of public housing and the profitability in the private sector kept pushing these vertical townships into the sky, against the real needs of their occupants. The psychology of high-rise life had been exposed with damaging results. Living in high-rises required a special type of behavior, one that was acquiescent, restrained, even perhaps slightly mad. A psychotic would have a ball here. ~ J G Ballard,
1405:I think the subject which will be of most importance politically is mass psychology.... Its importance has been enormously increased by the growth of modern methods of propaganda. Of these the most influential is what is called 'education.' Religion plays a part, though a diminishing one; the press, the cinema, and the radio play an increasing part.... It may be hoped that in time anybody will be able to persuade anybody of anything if he can catch the patient young and is provided by the State with money and equipment. ~ Bertrand Russell,
1406:A rich body of testimony has been written about the Holocaust, the testimony of the survivor, and it embodies their whole psychology: haste, inarticulateness, and the lack of all introspection. It is as if what had happened only happened outside them. Their spiritual reckoning, if there is such a thing, was principally concerned with conclusions about society, not with the realm of the soul...Such writing must be read with caution, so that one sees not only what is in it, but also, and essentially, what is lacking in it. ~ Aharon Appelfeld,
1407:When I first began examining the global-warming scare, I found nothing more puzzling than the way officially approved scientists kept on being shown to have finagled their data, as in that ludicrous "hockey stick" graph, pretending to prove that the world had suddenly become much hotter than at any time in 1,000 years. Any theory needing to rely so consistently on fudging the evidence, I concluded, must be looked on not as science at all, but as simply a rather alarming case study in the aberrations of group psychology. ~ Christopher Booker,
1408:The Way of Bayes is also an imprecise art, at least the way I'm holding forth upon it. These blog posts are still fumbling attempts to put into words lessons that would be better taught by experience. But at least there's underlying math, plus experimental evidence from cognitive psychology on how humans actually think. Maybe that will be enough to cross the stratospherically high threshold required for a discipline that lets you actually get it right, instead of just constraining you into interesting new mistakes. ~ Eliezer Yudkowsky,
1409:Then I realized what separated us: what I thought about him could not reach him; it was psychology, the kind they write about in books. But his judgment went through me like a sword and questioned my very right to exist. And it was true, I had always realized it; I hadn't the right to exist. I had appeared by chance, I existed like a stone, a plant or a microbe. My life put out feelers towards small pleasures in every direction. Sometimes it sent out vague signals; at other times I felt nothing more than a harmless buzzing. ~ Jean Paul Sartre,
1410:This being human is a guest house. Every morning is a new arrival. A joy, a depression, a meanness, some momentary awareness comes as an unexpected visitor. . . . Welcome and entertain them all. Treat each guest honorably. The dark thought, the shame, the malice, meet them at the door laughing, and invite them in. Be grateful for whoever comes, because each has been sent as a guide from beyond. —Rumi A man has as many social selves as there are individuals who recognize him. —William James, The Principles of Psychology ~ Bessel A van der Kolk,
1411:Religion and science, for example, are often thought to be opponents, but as I have shown, the insights of ancient religions and of modern science are both needed to reach a full understanding of human nature and the conditions of human satisfaction. The ancients may have known little about biology, chemistry, and physics, but many were good psychologists. Psychology and religion can benefit by taking each other seriously, or at least by agreeing to learn from each other while overlooking the areas of irreconcilable difference. ~ Jonathan Haidt,
1412:I was in a pharmacy and I saw the warnings on the backs of poisonous substances, and I thought, "Well, that's what I can do." So I wrote a list of ingredients in the book, and warnings that they shouldn't consume those ingredients. The editor and the publisher thought that it was a great way to go in terms of reverse psychology, but it honestly hadn't occurred to me that it was reverse psychology. I just thought that it was sort of an honest assessment making clear that if you were timid or easily disturbed, you could turn away. ~ Daniel Handler,
1413:When you are unskilled yet unaware, you often experience what is now known in psychology as the Dunning-Kruger effect, a psychological phenomenon that arises sometimes in your life because you are generally very bad at self-assessment. If you have ever been confronted with the fact that you were in over your head, or that you had no idea what you were doing, or that you thought you were more skilled at something than you actually were – then you may have experienced this effect. It is very easy to be both unskilled and unaware of it, ~ Anonymous,
1414:Robert Kohlenberg, a professor of psychology, once thought that depression and anxiety were different things. But as he studied it, he discovered that "the data are indicating they're not that distinct." Depression and anxiety overlap. I started to see depression and anxiety as cover versions of the same song by different bands. Depression is a cover version by a downbeat emo band, and anxiety is a cover version by a screaming heavy metal group, but the underlying sheet music is the same. They're not identical, but they are twinned. ~ Johann Hari,
1415:...nostalgia goes beyond individual psychology. At first glance, nostalgia is a longing for a place, but actually it is a yearning for a different time - the time of our childhood, the slower rhythms of our dreams. In a broader sense, nostalgia is a rebellion against the modern idea of time, the time of history and progress. The nostalgic desires to obliterate history and turn it into a private or collective mythology, to revisit time like space, refusing to surrender to the irreversibility of time that plagues the human condition. ~ Svetlana Boym,
1416:As children we seek out toys to learn more about our world, to solve simple problems and engage with our environment. As adults we love to feel productive, and similarly feel a void when we sit around doing nothing. Haidt defines being productive and happy as “flow,” a concept coined by psychology professor Mihály Csíkszentmihályi. Haidt explains it as “the mental state of operation in which a person performing an activity is fully immersed in a feeling of energized focus, full involvement, and enjoyment in the process of the activity. ~ Steve Kamb,
1417:[Pythagoras] is one of the most interesting and puzzling men in history. Not only are the traditions concerning him an almost inextricable mixture of truth and falsehood, but even in their...least disputable form they present us with a very curious psychology...He founded a religion, of which the main tenets were the transmigration of souls and the sinfulness of eating beans...His religion...acquired control of the State and established a rule of the saints. But the unregenerate hankered after beans, and sooner or later rebelled. ~ Bertrand Russell,
1418:As useful as some of these insights have been to the cause of both feminine and masculine liberation from patriarchal stereotypes, we believe there are serious problems with this perspective. In our view, patriarchy is not the expression of deep and rooted masculinity, for truly deep and rooted masculinity is not abusive. Patriarchy is the expression of the immature masculine. It is the expression of Boy psychology, and, in part, the shadow—or crazy—side of masculinity. It expresses the stunted masculine, fixated at immature levels. ~ Robert L Moore,
1419:The essence of totalitarian government, and perhaps the nature of every bureaucracy, is to make functionaries and mere cogs in the administrative machinery out of men, and thus to dehumanize them. And one can debate long and profitably on the rule of Nobody, which is what the political form known as bureau-cracy truly is….we have become very much accustomed by modern psychology and sociology, not to speak of modern bureaucracy, to explaining away the responsibility of the doer for his deed in terms of this or that kind of determinism. ~ Hannah Arendt,
1420:I've always felt that the writing I responded to most - the novels and stories that compelled me, that felt like they described the world I live in, with all of its subjectivity, irrationality, and paradox, were those which made free use of myths and symbols, fantastic occurences, florid metaphors, linguistic experiments, etcetera - to depict the experiences of relatively 'realistic' characters - on the level of their emotions and psychology, rather than in terms of what kinds of lives they led or what kind of events they experience. ~ Jonathan Lethem,
1421:Although psychology and pedagogy have always maintained the belief that a child is a happy being without any conflicts, and have assumed that the sufferings of adults are the results of the burdens and hardships of reality, it must be asserted that just the opposite is true. What we learn about the child and the adult through psychoanalysis shows that all the sufferings of later life are for the most part repetitions of these earlier ones, and that every child in the first years of life goes through and immeasurable degree of suffering. ~ Melanie Klein,
1422:What indeed is madness but the orgasm between consciousness and unconsciousness; yet today psychology has passed this chaotic union between mind and soul: it is taking form, and one day it will be brought to the bed of a new priesthood. Already have the heralds of the last illusion blazoned forth the coming of the magicians. Freud and Jung and a host of followers have invented psycho-analysis, which today is still pure black magic, the anatomization of the mind by thought potientized by theories in place of panticles, mantras and spells. ~ J F C Fuller,
1423:when modern philosophy began to devote itself to the study of logic and rationality, it gradually lost interest in psychology and lost touch with the passionate, contextualized nature of human life. It is impossible to analyze “the meaning of life” in the abstract, or in general, or for some mythical and perfectly rational being. Only by knowing the kinds of beings that we actually are, with the complex mental and emotional architecture that we happen to possess, can anyone even begin to ask about what would count as a meaningful life. ~ Jonathan Haidt,
1424:For years I've been interested in a fundamental question concerning what I call the psychology of evil: Why is it that good people do evil deeds? I've been interested in that question since I was a little kid. Growing up in the ghetto in the South Bronx, I had lots of friends who I thought were good kids, but for one reason or another they ended up in serious trouble. They went to jail, they took drugs, or they did terrible things to other people. My whole upbringing was focused on trying to understand what could have made them go wrong. ~ Philip Zimbardo,
1425:In all of these examples, it’s not just the change of environment or seeking of quiet that enables more depth. The dominant force is the psychology of committing so seriously to the task at hand. To put yourself in an exotic location to focus on a writing project, or to take a week off from work just to think, or to lock yourself in a hotel room until you complete an important invention: These gestures push your deep goal to a level of mental priority that helps unlock the needed mental resources. Sometimes to go deep, you must first go big. ~ Cal Newport,
1426:Saying Yes to life even in its strangest and hardest problems, the will to life rejoicing over its own inexhaustibility even in the very sacrifice of its highest types – that is what I called Dionysian, that is what I guessed to be the bridge to the psychology of the tragic poet. Not in order to be liberated from terror and pity, not in order to purge oneself of a dangerous affect by its vehement discharge…but in order to be oneself the eternal joy of becoming, beyond all terror and pity – that joy which included even joy in destroying.22 ~ Robert B Pippin,
1427:For the fundamental fact of human psychology is that society, instead of remaining almost entirely inside the individual organism as in the case of animals prompted by their instincts, becomes crystallized almost entirely outside the individuals. In other words, social rules, as Durkheim has so powerfully shown, whether they be linguistic, moral, religious, or legal, etc., cannot be constituted, transmitted or preserved by means of an internal biological heredity, but only through the external pressure exercised by individuals upon each other. ~ Jean Piaget,
1428:In his early essay on consumer behavior, Thaler described the debate about whether gas stations would be allowed to charge different prices for purchases paid with cash or on credit. The credit-card lobby pushed hard to make differential pricing illegal, but it had a fallback position: the difference, if allowed, would be labeled a cash discount, not a credit surcharge. Their psychology was sound: people will more readily forgo a discount than pay a surcharge. The two may be economically equivalent, but they are not emotionally equivalent. ~ Daniel Kahneman,
1429:God is not just the starting point of your life; he is the source of it. To discover your purpose in life you must turn to God’s Word, not the world’s wisdom. You must build your life on eternal truths, not pop psychology, success-motivation, or inspirational stories. The Bible says, “It’s in Christ that we find out who we are and what we are living for. Long before we first heard of Christ and got our hopes up, he had his eye on us, had designs on us for glorious living, part of the overall purpose he is working out in everything and everyone. ~ Rick Warren,
1430:the behavior that arises from it, is the science of psychology. Economics is also an effective theory, based on the notion of free will plus the assumption that people evaluate their possible alternative courses of action and choose the best. That effective theory is only moderately successful in predicting behavior because, as we all know, decisions are often not rational or are based on a defective analysis of the consequences of the choice. That is why the world is in such a mess. The third question addresses the issue of whether the laws that ~ Anonymous,
1431:This very heart which is mine will forever remain indefinable to me. Between the certainty I have of my existence and the content I try to give to that assurance, the gap will never be filled. Forever I shall be a stranger to myself. In psychology as in logic, there are truths but no truth. Socrates’ “Know thyself” has as much value as the “Be virtuous” of our confessionals. They reveal a nostalgia at the same time as an ignorance. They are sterile exercises on great subjects. They are legitimate only in precisely so far as they are approximate. ~ Albert Camus,
1432:March presents impressive formulas and graphs showing that when an organization has a greater percentage of people who are incapable, unwilling, or have not yet learned the way things are “supposed to be done around here,” the company is more likely to be innovative. Yet March offers few hints about what kinds of people are likely to be slow learners. Research in personality psychology suggests that three kinds of traits are key: those who are “low self-monitors,” those who avoid contact with coworkers, and those who have very high self-esteem. ~ Robert I Sutton,
1433:The aim of a complete course of development is to divest the basic structures of any sense of exclusive self, and thus free the basic needs from their contamination by the needs of the separate self sense. When the basic structures are freed from the immortality projects of the separate self, they are free to return to their natural functional relationships .... when hungry, we eat; when tired, we sleep. The self has been returned to the Self, all self-needs have been met and discarded; and the basic needs alone remain. ~ Ken Wilber, Integral Psychology, p. 253,
1434:Central to Jungian psychology is the concept of "individuation," the process whereby a person discovers and evolves his Self, as opposed to his ego. The ego is a persona, a mask created and demanded by everyday social interaction, and, as such, it constitutes the center of our conscious life, our understanding of ourselves through the eyes of others. The Self, on the other hand, is our true center, our awareness of ourselves without outside interference, and it is developed by bringing the conscious and unconscious parts of our minds into harmony. ~ Morris Berman,
1435:Faculty Psychology is getting to be respectable again after centuries of hanging around with phrenologists and other dubious types. By faculty psychology I mean, roughly, the view that many fundamentally different kinds of psychological mechanisms must be postulated in order to explain the facts of mental life. Faculty psychology takes seriously the apparent heterogeneity of the mental and is impressed by such prima facie differences as between, say, sensation and perception, volition and cognition, learning and remembering, or language and thought. ~ Jerry Fodor,
1436:Yes, but it doesn’t matter, Csíkszentmihalyi argues. Either way, we experience flow, a state of mind where we are so engaged in an activity that our worries evaporate and we lose track of time. Likewise, Martin Seligman, founder of the positive-psychology movement, discovered that happy people remembered more good events in their lives than actually occurred. Depressed people remembered the past accurately. “Know thyself” may not be the best advice after all. A pinch of self-delusion, it turns out, is an important ingredient in the happiness recipe. ~ Eric Weiner,
1437:When you only have sensations, perceptions, and impulses, the world is archaic. When you add the capacity for images and symbols, the world appears magical. When you add concepts, rules, and roles, the world becomes mythic. When formal-reflexive capacities emergy, the rational world comes into view. With vision-logic, the existential world stands forth. When the subtle emerges, the world becomes divine. When the causal emerges, the self becomes divine. When the nondual emerges, world and self are realized to be one Spirit.
   ~ Ken Wilber, Integral Psychology, 119,
1438:Being well acquainted with the psychology of castes, and also with the psychology of other categories of crowds, I do not perceive a single case in which, wrongly accused of a crime, I should not prefer to have to deal with a jury rather than with magistrates. I should have some chance that my innocence would be recognised by the former and not the slightest chance that it would be admitted by the latter. The power of crowds is to be dreaded, but the power of certain castes is to be dreaded yet more. Crowds are open to conviction; castes never are. ~ Gustave Le Bon,
1439:I made a list of skills in which I think every adult should gain a working knowledge. I wouldn't expect you to become a master of any, but mastery isn't necessary. Luck has a good chance of finding you if you become merely good in most of these areas. I'll make a case for each one, but here's the preview list.

Public speaking
Psychology
Business Writing
Accounting
Design (the basics)
Conversation
Overcoming Shyness
Second language
Golf
Proper grammar
Persuasion
Technology ( hobby level)
Proper voice technique ~ Scott Adams,
1440:I used to think that the topic of positive psychology was happiness, that the gold standard for measuring happiness was life satisfaction, and that the goal of positive psychology was to increase life satisfaction. I now think that the topic of positive psychology is well-being, that the gold standard for measuring well-being is flourishing, and that the goal of positive psychology is to increase flourishing. This theory, which I call well-being theory, is very different from authentic happiness theory, and the difference requires explanation. ~ Martin E P Seligman,
1441:When you ask why did some particular question occur to a scientist or philosopher for the first time, or why did this particular approach seem natural, then your questions concern the context of discovery. When you ask whether the argument the philosopher puts forth to answer that question is sound, or whether the evidence justifies the scientific theory proposed, then you've entered the context of justification. Considerations of history, sociology, anthropology, and psychology are relevant to the context of discovery, but not to justification. ~ Rebecca Goldstein,
1442:It is also possible to say precisely why. Truth seduces us very easily into a kind of joy of possession: I have comprehended this and that, learned it, understood it. Knowledge is power. I am therefore more than the other man who does not know this and that. I have greater possibilities and also greater temptations. Anyone who deals with truth - as we theologians certainly do - succumbs all too easily to the psychology of the possessor. But love is the opposite of the will to possess. It is self-giving. It boasteth not itself, but humbleth itself. ~ Helmut Thielicke,
1443:Meditation is the art of awareness. And once you are aware, out of your awareness your actions will arise - not out of conscience. Conscience is cultivated by others, by the vested interests, by the establishment. Consciousness is yours. It is individual, it is not collective. Conscience is part of the mob psychology. Consciousness gives you dignity because it gives you individuality. It gives you rebellion, it makes you capable of saying yes or no of your own accord. There is no foreign agency manipulating you in the name of religion, morality, etcetera. ~ Rajneesh,
1444:The last stage of the development of ego is the fifth skandha, consciousness. At this level an amalgamation takes place: the intuitive intelligence of the second skandha, the energy of the third, and the intellectualization of the fourth combine to produce thoughts and emotions. Thus at the level of the fifth skandha we find the six realms as well as the uncontrollable and illogical patterns of discursive thought. This is the complete picture of ego. It is in this state that all of us have arrived at our study of Buddhist psychology and meditation. ~ Ch gyam Trungpa,
1445:The Passion of Christ was an experience which included in itself every experience except sin, of every member of the human race. If one may say this with reverence, the fourteen incidents of the Stations of the Cross show not only the suffering but the Psychology of Christ. Above all, they show, in detail, his way of transforming suffering by love. He shows us, step by step, how that plan of love can be carried out by men, women, and children today, both alone in the loneliness of their individual lives and together in communion with one another. ~ Caryll Houselander,
1446:...this bill will require the creation of a Federal police force of mammoth proportions. It also bids fair to result in the development of an 'informer' psychology in great areas of our national life-neighbors spying on neighbors, workers spying on workers, business spying on businessmen-were those who would harass their fellow citizens for selfish and narrow purposes will have ample inducement to do so. These, the Federal police force an 'informer' psychology, are the hallmarks of the police state and landmarks in the destruction of a free society. ~ Barry Goldwater,
1447:I have often been asked whether one should believe in something like numerology, or feng shui, or horoscopes and almanacs. The truth is that NONE of these matter when you are trying to create your own reality. The spiritual masters have told us, time and time again, that the power is WITHIN us. It is not in something that is outside of us. Even positive psychology says this: That when we ascribe power to something that is outside of us (such as what an ancient book says, or what an ancient calendar says), then in essence we are “giving our power away”. ~ Richard Dotts,
1448:I have one other issue I'd like to throw on the table. I hesitate to do it, but let me tell you some of the issues that are involved here. If we are dealing with psychology, then the thermometers one uses to measure it have an effect. I was raising the question on the side with Governor Mullins of what would happen if the Treasury sold a little gold in this market. There's an interesting question here because if the gold price broke in that context, the thermometer would not be just a measuring tool. It would basically affect the underlying psychology. ~ Alan Greenspan,
1449:Zen Buddhism is a way and a view of life which does not belong to any of the formal categories of modern Western thought. It is not religion or philosophy; it is not a psychology or a type of science. It is an example of what is known in India and China as a “way of liberation,” and is similar in this respect to Taoism, Vedanta, and Yoga. As will soon be obvious, a way of liberation can have no positive definition. It has to be suggested by saying what it is not, somewhat as a sculptor reveals an image by the act of removing pieces of stone from a block. ~ Alan W Watts,
1450:Believing, doing, and belonging are three complementary yet distinct aspects of religiosity, according to many scholars.12 When you look at all three aspects at the same time, you get a view of the psychology of religion that’s very different from the view of the New Atheists. I’ll call this competing model the Durkheimian model, because it says that the function of those beliefs and practices is ultimately to create a community. Often our beliefs are post hoc constructions designed to justify what we’ve just done, or to support the groups we belong to. ~ Jonathan Haidt,
1451:Believing, doing, and belonging are three complementary yet distinct aspects of religiosity, according to many scholars.
When you look at all three aspects at the same time, you get a view of the psychology of religion that’s very different from the view of the New Atheists. I’ll call this competing model the Durkheimian model, because it says that the function of those beliefs and practices is ultimately to create a community. Often our beliefs are post hoc constructions designed to justify what we’ve just done, or to support the groups we belong to. ~ Jonathan Haidt,
1452:A 2014 Gallup report of worker satisfaction found that as many as 70 percent of Americans don’t feel engaged by their current job. Hunnicutt told me that if a cashier’s work were a video game—grab an item, find the bar code, scan it, slide the item onward, and repeat—critics of video games might call it mindless. But when it’s a job, politicians praise its intrinsic dignity. “Purpose, meaning, identity, fulfillment, creativity, autonomy—all these things that positive psychology has shown us to be necessary for well-being are absent in the average job,” he said. ~ Anonymous,
1453:I'm not a big dreamer. I never have been.The only thing I've sort of obviously extracted from the research of dreams is that I don't think there's a specific science you can put on dream psychology. I think that it's up to, obviously, the individual. Obviously, we suppress things, emotions, things during the day - thoughts that we obviously haven't thought through enough, and in that state of sleep when our subconscious or mind just sort of randomly fires off different surreal story structures, and when we wake up we should pay attention to these things. ~ Christopher Nolan,
1454:There are a lot of guys who think that if they show weakness or vulnerability they're not sexy anymore or attractive. In my opinion, you can't be too open or too gentle or kind or sensitive. If you really want to work on a relationship and have one that lasts, you have to be willing to go deep into human psychology and emotion. If you don't want to go there, you can be a serial dater, and I guess that's okay, but if you want a relationship with a woman, you have to be introspective and look at yourself and your family and where you've been and where you're going. ~ Megan Fox,
1455:In chess the most unbelievable thing for me is that it's a game for everybody: rich, poor, girl, boy, old, young. It's a fantastic game which can unite people and generations! It's a language which you'll find people "speak" in every country. If you reach a certain level you find a very rich world! Art, sport, logic, psychology, a battlefield, imagination, creativity not only in practical games but don't forget either how amazing a feeling it is to compose a study, for example (unfortunately that's not appreciated these days but it's a fantastic part of chess!). ~ Judit Polgar,
1456:There is behavioral ecology, which looks closely at the difference different ecologies make to behavior and other features of animals and humans. There's evolutionary individual psychology, there's evolutionary social psychology. In Darwin's terms, evolution couldn't exist without variation, and variation is important in behavioral genetics. And so on, and so on. There are so many instances in which evolution actually sharpens the precision, I think, with which one can find out the importance of differences. We're interested in differences as well as commonalities. ~ Brian Boyd,
1457:Human life is so strangely constituted that even perfected intellectual understanding combined with the richest experience is incapable of conquering innate weaknesses. Even if it thoroughly analyzes itself, psychology (and this is one of the dubious aspects of psychoanalysis) can, to be sure, recognize its flawed native characteristics, but it cannot eliminate them. Understanding (them) is not the same as overcoming (them) and, again and again, we see the wisest of human beings helpless in the fact of their small follies which everyone else observes with a smile. ~ Stefan Zweig,
1458:Happiness, after all, is generally measured as reported satisfaction with one's life - a state of mind perhaps more accessible to those who are affluent, who conform to social norms, who suppress judgment in the service of faith, and who are not overly bothered by societal injustice...The real conservatism of positive psychology lies in its attachment to the status quo, with all its inequalities and abuses of power. Positive psychologists' tests of happiness and well-being, for example, rest heavily on measures of personal contentment with things as they are. ~ Barbara Ehrenreich,
1459:Now that physics is proving the intelligence of the universe what are we to do about the stupidity of mankind? I include myself. I know that the earth is not flat but my feet are. I know that space is curved but my brain has been condoned by habit to grow in a straight line. What I call light is my own blend of darkness. What I call a view is my hand-painted trompe-l'oeil. I run after knowledge like a ferret down a ferret hole. My limitations, I call the boundaries of what can be known. I interpret the world by confusing other people's psychology with my own. ~ Jeanette Winterson,
1460:Scientists who study human motivation have lately learned that after basic survival needs have been met, the combination of autonomy (the desire to direct your own life), mastery (the desire to learn, explore, and be creative), and purpose (the desire to matter, to contribute to the world) are our most powerful intrinsic drivers—the three things that motivate us most. All three are deeply woven through the fabric of flow. Thus toying with flow involves tinkering with primal biology: addictive neurochemistry, potent psychology, and hardwired evolutionary behaviors. ~ Steven Kotler,
1461:Subjects’ unwillingness to deduce the particular from the general was matched only by their willingness to infer the general from the particular. This is a profoundly important conclusion. People who are taught surprising statistical facts about human behavior may be impressed to the point of telling their friends about what they have heard, but this does not mean that their understanding of the world has really changed. The test of learning psychology is whether your understanding of situations you encounter has changed, not whether you have learned a new fact. ~ Daniel Kahneman,
1462:We are separated from one another by an unbridgeable gulf of otherness and strangeness which resists all our attempts to overcome it by means of natural association or emotional or spiritual union. There is no way from one person to another. However loving and sympathetic we try to be, however sound our psychology however frank and open our behaviour we cannot penetrate the incognito of the other man, for there are no direct relationships, not even between soul and soul. Christ stands between us, and we can only get into touch with our neighbors through Him. ~ Dietrich Bonhoeffer,
1463:She devised a very simple experiment to look at the four behaviors that Bowlby and she believed were basic to attachment: that we monitor and maintain emotional and physical closeness with our beloved; that we reach out for this person when we are unsure, upset, or feeling down; that we miss this person when we are apart; and that we count on this person to be there for us when we go out into the world and explore.
The experiment was called the Strange Situation and has generated literally thousands of scientific studies and revolutionized developmental psychology. ~ Sue Johnson,
1464:What's the psychology of Need-payoff Questions? They achieve two things: • They focus the customer's attention on the solution rather than on the problem. This helps create a positive problem-solving atmosphere where attention is given to solutions and actions, not just problems and difficulties. • They get the customer telling you the benefits. For example, a Needpayoff Question like "How do you think a faster machine would help you?" might get a reply like "It would certainly take away the production bottleneck and it would also make better use of skilled operator time ~ Anonymous,
1465:The psychology of the saver and the psychology of the investor is very closely connected with Keynes' distinction between risk and uncertainty. When the future is uncertain, he thought that a lot of saving would be directed towards securing, securing more, getting more security in the present, rather than building wealth in the future, which was the classical view, you save in order to invest, in order to consume more later on. What he had called the propensity to hoard or liquidity preference would normally be stronger than the inducement to invest. ~ Robert Skidelsky Baron Skidelsky,
1466:To teach students any psychology they did not know before, you must surprise them. But which surprise will do? Nisbett and Borgida found that when they presented their students with a surprising statistical fact, the students managed to learn nothing at all. But when the students were surprised by individual cases…they immediately made the generalization…
Nisbett and Borgida summarize the results in a memorable sentence: ‘Subjects’ unwillingness to deduce the particular from the general was matched only by their willingness to infer the general from the particular. ~ Daniel Kahneman,
1467:To understand this, we need to make a distinction between what is good for the individual and what is good for the society as a whole, between the psychology of personal autonomy and the ecology of personal autonomy. In a study focused on twenty developed Western nations and Japan, Richard Eckersley notes that the factors that seem best correlated with national differences in youth suicide rates involve cultural attitudes toward personal freedom and control. Those nations whose citizens value personal freedom and control the most tend to have the highest suicide rates. ~ Barry Schwartz,
1468:Yes, it's in my left ear. It's excruciating... I mean, it's the worst thing 'cause it's not... It never... It does go away - it's not true to say that it doesn't but, uhh... It doesn't... The doctors say it won't... It isn't actually going away - you've just gotta suppress... They try to come to terms with what it actually... Why some people fear it - that's the psychology behind it. They know it's there but why is it such a horrible sound? Well, you can say why is a guy scratching at a window with his nails such a horrible sound - I couldn't put up with that! This is worse! ~ Jeff Beck,
1469:Religion is the reaction of human nature to its search for God. The presentation of God under the aspect of power awakens every modern instinct of critical reaction. This is fatal; for religion collapses unless its main positions command immediacy of assent. In this respect the old phraseology is at variance with the psychology of modern civilisations. This change in psychology is largely due to science, and is one of the chief ways in which the advance of science has weakened the hold of the old religious forms of expression. ~ Alfred North Whitehead, Science and the Modern World (1925),
1470:The psychology of accurate intuition involves no magic. Perhaps the best short statement of it is by the great Herbert Simon, who studied chess masters and showed that after thousands of hours of practice they come to see the pieces on the board differently from the rest of us. You can feel Simon’s impatience with the mythologizing of expert intuition when he writes: “The situation has provided a cue; this cue has given the expert access to information stored in memory, and the information provides the answer. Intuition is nothing more and nothing less than recognition. ~ Daniel Kahneman,
1471:To say that a thing is imaginary is not to dispose of it in the realm of mind, for the imagination, or the image making faculty, is a very important part of our mental functioning. An image formed by the imagination is a reality from the point of view of psychology; it is quite true that it has no physical existence, but are we going to limit reality to that which is material? We shall be far out of our reckoning if we do, for mental images are potent things, and although they do not actually exist on the physical plane, they influence it far more than most people suspect. ~ Dion Fortune,
1472:Eating forks were thought comically dainty and unmanly—and dangerous, too, come to that. Since they had only two sharp tines, the scope for spearing one’s lip or tongue was great, particularly if one’s aim was impaired by wine and jollity. Manufacturers experimented with additional numbers of tines—sometimes as many as six—before settling, late in the nineteenth century, on four as the number that people seemed to be most comfortable with. Why four should induce the optimum sense of security isn’t easy to say, but it does seem to be a fundamental fact of flatware psychology. ~ Bill Bryson,
1473:No, this architecture in Council Bluffs and Omaha, this whole deeply embedded psychology of the use of space, simply conveys that there is a lot of it. There is no need to make things smaller. That is the American condition, a source of its optimism and its unfriendliness to elites and aristocracies of all kinds, which requires constraints on space in order to increase the value of their land - which then affords them their social position. This was a crucial difference between the Old World and the New. Virtually unlimited space is the essence of the frontier mentality. ~ Robert D Kaplan,
1474:A 2014 Gallup report of worker satisfaction found that as many as 70 percent of Americans don’t feel engaged by their current job. Hunnicutt told me that if a cashier’s work were a video game—grab an item, find the bar code, scan it, slide the item onward, and repeat—critics of video games might call it mindless. But when it’s a job, politicians praise its intrinsic dignity. “Purpose, meaning, identity, fulfillment, creativity, autonomy—all these things that positive psychology has shown us to be necessary for well-being are absent in the average job,” he said. The post-workists ~ Anonymous,
1475:The positive psychology field has taught us about the benefits of optimism and happiness. One study correlated the life spans of Major League Baseball players with their smiles. In 2010, researchers Ernest Abel and Michael Kruger analyzed 230 baseball cards from 1952, a time when cards featured athletes looking straight at the camera. The results will make you want to smile.
* Players not smiling had an average life span of 72.9 years.
* Players partially smiling had an average life span of 75.0 years.
* Players with a full smile had an average life span of 79.9 years. ~ Jim Afremow,
1476:The universe, it appeared, had never been kind to Captain Bortrek, conspiring against him in a fashion that Threepio privately considered unlikely given the man's relative unimportance. Knowing what he did about the Alderaan social structure, shipping regulations, the psychology of law enforcement agents, and the statistical behavior patterns of human females, Threepio was much inclined to doubt that so many hundreds of people would spend that much time thinking up ways to thwart and injure a small-time free-trader who was, by his own assertion, only trying to make a living. ~ Barbara Hambly,
1477:A good general rule is that self-esteem for its own sake turns out to be much worse than merely reinforcing unearned positive feelings about oneself. Not only does high self-esteem (especially when unearned) not increase “social responsibility”; it decreases it. The criminologist and sociologist Roy Baumeister, a professor of psychology at Florida State University who has spent a lifetime studying violent criminals, notes that the great majority of criminals have higher self-esteem than noncriminals. You need high self-esteem to think that rules apply to others but not to you. ~ Dennis Prager,
1478:I believe my research "validates" is the idea that "the water holds and transmits information." I believe that the more we properly understand water, the more we can expand our consciousness into other dimensions. The validation for me personally has been invaluable because to be honest I could not sense the invisible world through my own sensibilities. When people would speak of the inner world of our psychology I would wonder if that was even possible, but through seeing how our thoughts have an observable effect on water I no longer doubt and it's because of this validation. ~ Masaru Emoto,
1479:I haven't a clue about the biology or the psychology involved when a person dissolves into tears, but it is quite fascinating to note what turns them on. There are wives who can cascade over a late husband or a burned dinner, and equally pour tears of joy over a new bonnet or a renovated bathroom.... A while ago I took a ship back from Europe. Amid the tumbling confetti ... I found myself misty-eyed watching a young lady waving a tearful farewell to her boyfriend on the dock. I couldn't figure out if I was crying at her plight, or in delight that he wasn't coming along with us. ~ Malcolm Forbes,
1480:Daniel Defoe was an English writer, journalist and spy, who gained enduring fame for his novel Robinson Crusoe. Defoe is notable for being one of the earliest practitioners of the novel and helped popularize the genre in Britain. In some texts he is even referred to as one of the founders, if not the founder, of the English novel. A prolific and versatile writer, he wrote over five hundred books, pamphlets, and journals on various topics (including politics, crime, religion, marriage, psychology and the supernatural). He was also a pioneer of economic journalism. Source: Wikipedia ~ Daniel Defoe,
1481:It may turn out to have nothing to do with their androgyne psychology. There are not very many of them, after all. And there is the climate. The weather of Winter is so relentless, so near the limit of tolerability even to them with all their cold-adaptations, that perhaps they use up their fighting spirit fighting the cold. The marginal peoples, the races that just get by, are rarely the warriors. And in the end, the dominant factor in Gethenian life is not sex or any other human thing: it is their environment, their cold world. Here man has a crueler enemy even than himself. ~ Ursula K Le Guin,
1482:One day while studying a Yeats poem I decided to write poetry the rest of my life. I recognized that a single short poem has room for history, music, psychology, religious thought, mood, occult speculation, character, and events of one's own life. I still feel surprised that such various substances can find shelter and nourishment in a poem. A poem in fact may be a sort of nourishing liquid, such as one uses to keep an amoeba alive. If prepared right, a poem can keep an image or a thought or insights on history or the psyche alive for years, as well as our desires and airy impulses. ~ Robert Bly,
1483:We scientists have way too much a tendency to simplify problems. I guess it actually comes to us naturally. Take the simplest unit, separate out all the confusing, external factors. Study it. Make sure you understand it. And in psychology that means the person studying the individual. But if you want to study our social nature, if you want to study processes that will lead to war and peace, you don't learn all that much by looking at the single individual. A lot of the important things are emergent facts about us, things that you can only see when you get a lot of us interacting. ~ Jonathan Haidt,
1484:Your history's not going to go away; it isn't the same thing as dirt on the floor or paint peeling off the walls; it's not going to be solved in that way. It's more like learning how to carry it, to contact it, to see it. Because it's based on the psychology of the normal, the therapist is part of that too. And so they too are working with those very same processes. And so it requires a therapist just to see the value of it and to be willing to look at their own difficult emotions and thoughts and find a way to carry them gently in the service of the clients that they're serving. ~ Steven C Hayes,
1485:Hey,maybe I could have a talk show, since you aren't going to be my June Cleaver anymore. I could call it the O'Neal Hour. Sounds important, doesn't it?" [Butch to Vishous]
"First of all, you were going to be June Cleaver-"
"Screw that. No way I'd bottom for you."
"Whatever. And second, I don't think there's much of a market for your particular brand of psychology."
"So not true."
"Butch, you and I just beat the crap out of each other."
"You started it. And actually, it would be perfect for Spike TV. UFC meets Oprah. God, I'm brilliant."
"Keep telling yourself that. ~ J R Ward,
1486:Psychotherapy can help some people, especially people who are neurotic, who are always making problems for themselves. We are like a rider on an elephant. We can steer the elephant, and if he's not busy, he'll go where we want, but if he has other desires, he'll go where he wants. They need to get a better relationship between the rider and the elephant. In part, you get it just from watching yourself stumble around in life, make mistakes, then read a little psychology and stop blaming yourself. Realize that I am flawed. I am complicated. I am divided, and I'm doing the best I can. ~ Jonathan Haidt,
1487:When the numbers acquire the significance of language,” he later wrote, “they acquire the power to do all of the things which language can do: to become fiction and drama and poetry….And it is not just baseball that these numbers, through a fractured mirror, describe. It is character. It is psychology, it is history, it is power, it is grace, glory, consistency, sacrifice, courage, it is success and failure, it is frustration and bad luck, it is ambition, it is overreaching, it is discipline. And it is victory and defeat, which is all that the idiot sub-conscious really understands. ~ Michael Lewis,
1488:Fat Americans: They Don’t Know When They’re Hungry, They Don’t Know When They’re Full,” as a New York Times headline suggested in 1974. By that time, obesity, like anorexia, was categorized as an eating disorder, and the field of obesity therapy had become a subdiscipline of psychiatry and psychology. All these behavioral therapies, call them what you may, were in fact aimed at correcting failures of will. Every attempt to treat obesity by inducing the obese to eat less or exercise more is a behavioral treatment of obesity, and implies a behavioral-psychological cause of the condition. ~ Gary Taubes,
1489:Business requires an unbelievable level of resilience inside you, the chokehold on the growth of your business is always the leader, it's always your psychology and your skills - 80% psychology, 20% skills. If you don't have the marketing skills, if you don't have the financial-intelligence skills, if you don't have the recruiting skills, it's really hard for you to lead somebody else if you don't have fundamentally those skills. And so my life is about teaching those skills and helping people change the psychology so that they live out of what's possible, instead of out of their fear. ~ Marc Benioff,
1490:Some people think that evolutionary psychology claims to have discovered that human nature is selfish and wicked. But they are flattering the researchers and anyone who would claim to have discovered the opposite. No one needs a scientist to measure whether humans are prone to knavery. The question has been answered in the history books, the newspapers, the ethnographic record, and the letters to Ann Landers. But people treat it like an open question, as if someday science might discover that it's all a bad dream and we will wake up to find that it is human nature to love one another. ~ Steven Pinker,
1491:The second item in the liberal creed, after self-righteousness, is unaccountability. Liberals have invented whole college majors--psychology, sociology, women's studies--to prove that nothing is anybody's fault. No one is fond of taking responsibility for his actions, but consider how much you'd have to hate free will to come up with a political platform that advocates killing unborn babies but not convicted murderers. A callous pragmatist might favor abortion and capital punishment. A devout Christian would sanction neither. But it takes years of therapy to arrive at the liberal view. ~ P J O Rourke,
1492:True, my boy. Only Hashem is omniscient, and until He decides we’re worthy of His communication via prophets or the Messiah, we mortals are forced to live in a state of ignorance. I’ve spent my whole life learning, Detective, acquiring knowledge not only from the scriptures of my belief, but from countless other sources—American law, philosophy, psychology, economics, political science: I have studied them all at great length. Yet, a madman can slip under my nose, and I realize I know nothing. I am still a meaningless speck of dust in the scheme of things. A most humbling experience. ~ Faye Kellerman,
1493:What keeps me up at night in a negative way is, if we don't solve the problems of the human heart and of the human head, of human psychology, there is no technological solution so great that it can prevent the world that is coming, and a world of suitcase bombs or of the ability to pollute the planet in a way that it cannot recover, of global warming and the rest. We've created through science and technology a different world that has frightening sides to it, and psychology and behavioral science has to be part of this. We're going to have to find a way to humanize the culture itself. ~ Steven C Hayes,
1494:I am a worried person with a stressed-out soul, living a simple life with no capital. I am gathering knowledge in every corner I can with the abilities I have. I'm reading philosophy, politics, history and fiction. Greek tragedies and the arctic waste. I'm studying psychology, economics, plant-based nutrition and I'm writing essays and manifestos, chasing bigger names with bigger frames, to ask a question or two, and I am learning to lead.
I am reading to take the lead.
Lead who? Myself. My own life. My own future. I'm not chasing you, or them, or anyone else; I am chasing me. ~ Charlotte Eriksson,
1495:A poet once said, "The whole universe is in a glass of wine." We will probably never know in what sense he meant that, for poets do not write to be understood... How vivid is the claret, pressing its existence into the consciousness that watches it! If our small minds, for some convenience, divide this glass of wine, this universe, into parts - physics, biology, geology, astronomy, psychology, and so on - remember that nature does not know it! So let us put it all back together, not forgetting ultimately what it is for. Let it give us one more final pleasure: drink it and forget it all! ~ Richard P Feynman,
1496:ACT psychology is a psychology of the normal. A lot of the psychologies that are out there are built on the psychology of the abnormal. We have all these syndromal boxes that we can put people in and so forth. The actual evidence on syndromes is not very good. There's no specific biological marker for any of the things that you see talked about in the media. Even things like schizophrenia - there's no specific and sensitive biological markers for these things. There may be some abnormal processes involved, but vastly more of human suffering comes from normal processes that run away from us. ~ Steven C Hayes,
1497:If a man can't be cured of churchgoing, the next best thing [for Satan and his devils to do] is to send him all over the neighbourhood looking for the church that "suits"him until he becomes a taster or connoisseur of churches. The reasons are obvious. In the first place the parochial organization should always be attacked, because, being a unity of place and not of likings, it brings people of different classes and psychology together in the kind of unity the [Lord] desires... In the second place, the search for a "suitable" church makes the man a critic where the [Lord] wants him to be a pupil. ~ C S Lewis,
1498:The omnipresent scarcity we experience is an artifact: of our money system, of our politics, and of our perceptions. Our money system, system of ownership, and general economic system reflect the same fundamental sense of self that has, built into it, the perception of scarcity. It is the "discrete and separate self," the Cartesian self: a bubble of psychology marooned in an indifferent universe, seeking to own, to control, to arrogate as much wealth to itself as possible, but foredoomed by its very cutoff from the richness of connected beingness to the experience of never having enough. ~ Charles Eisenstein,
1499:What could we do? What should we do? 'There are no prescriptions,' Luria wrote, 'in a case like this. Do whatever your ingenuity and your heart suggest. There is little or no hope of any recovery in his memory. But a man does not consist of memory alone. He has feeling, will, sensibilities, moral being - matters of which neuropsychology cannot speak. And it is here, beyond the realm of an impersonal psychology, that you may find ways to touch him, and change him. [...] Neuropsychologically, there is little or nothing you can do; but in the realm of the Individual, there may be much you can do. ~ Oliver Sacks,
1500:his understanding of transference in the therapeutic relationship and the presumed value of dreams as sources of insight into unconscious desires. He is commonly referred to as "the father of psychoanalysis" and his work has been highly influential-—popularizing such notions as the unconscious, defense mechanisms, Freudian slips and dream symbolism — while also making a long-lasting impact on fields as diverse as literature (Kafka), film, Marxist and feminist theories, literary criticism, philosophy, and psychology. However, his theories remain controversial and widely disputed. Source: Wikipedia ~ Sigmund Freud,

IN CHAPTERS [300/319]



   71 Psychology
   70 Integral Yoga
   59 Occultism
   26 Philosophy
   16 Yoga
   15 Christianity
   8 Fiction
   5 Integral Theory
   2 Science
   2 Mythology
   2 Hinduism
   2 Education
   1 Thelema
   1 Poetry
   1 Cybernetics
   1 Alchemy


  105 Sri Aurobindo
   76 Carl Jung
   18 The Mother
   17 Satprem
   14 Aleister Crowley
   10 Swami Krishnananda
   10 Nolini Kanta Gupta
   8 Pierre Teilhard de Chardin
   8 H P Lovecraft
   7 Friedrich Nietzsche
   6 Plotinus
   6 Aldous Huxley
   6 A B Purani
   5 Jordan Peterson
   4 Swami Vivekananda
   4 Plato
   4 George Van Vrekhem
   3 Sri Ramana Maharshi
   3 Sri Ramakrishna
   2 Ken Wilber
   2 Joseph Campbell


   33 The Synthesis Of Yoga
   31 Mysterium Coniunctionis
   19 The Practice of Psycho therapy
   14 The Archetypes and the Collective Unconscious
   12 Aion
   11 Essays In Philosophy And Yoga
   10 The Study and Practice of Yoga
   8 Lovecraft - Poems
   7 Twilight of the Idols
   7 The Life Divine
   7 Magick Without Tears
   7 Liber ABA
   7 Letters On Yoga IV
   6 The Perennial Philosophy
   6 Sri Aurobindo or the Adventure of Consciousness
   6 Letters On Yoga I
   6 Evening Talks With Sri Aurobindo
   5 Vedic and Philological Studies
   5 The Secret Doctrine
   5 The Phenomenon of Man
   5 Maps of Meaning
   5 Essays Divine And Human
   4 The Red Book Liber Novus
   4 Talks
   4 Preparing for the Miraculous
   4 Letters On Yoga II
   3 The Human Cycle
   3 Plotinus - Complete Works Vol 02
   3 Collected Works of Nolini Kanta Gupta - Vol 03
   3 Collected Works of Nolini Kanta Gupta - Vol 02
   3 Agenda Vol 02
   2 The Hero with a Thousand Faces
   2 The Gospel of Sri Ramakrishna
   2 The 7 Habits of Highly Effective People
   2 Sex Ecology Spirituality
   2 Record of Yoga
   2 Raja-Yoga
   2 Plotinus - Complete Works Vol 04
   2 Isha Upanishad
   2 Essays On The Gita
   2 Collected Works of Nolini Kanta Gupta - Vol 07
   2 Collected Works of Nolini Kanta Gupta - Vol 04
   2 Agenda Vol 03
   2 Agenda Vol 01
   2 A Garden of Pomegranates - An Outline of the Qabalah


00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   It may be asked why the dog has been chosen as the symbol of Intuition. In the Vedas, the cow and the horse also play a large part; even the donkey and the frog have their own assigned roles. These objects are taken from the environment of ordinary life, and are those that are most familiar to the external consciousness, through which the inner experiences have to express themselves, if they are to be expressed at all. These material objects represent various kinds of forces and movements and subtle and occult and spiritual dynamisms. Strictly speaking, however, symbols are not chosen in a subtle or spiritual experience, that is to say, they are not arbitrarily selected and constructed by the conscious intelligence. They form part of a dramatization (to use a term of the Freudian Psychology of dreams), a psychological alchemy, whose method and process and rationale are very obscure, which can be penetrated only by the vision of a third eye.
   I. The Several Lights

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    But this is a more serious piece of Psychology. In one's
    advance towards a comprehension of the universe, one

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The reader will find mentioned in this work many visions and experiences that fall outside the ken of physical science and even Psychology. With the development of modern knowledge the border line between the natural and the supernatural is ever shifting its position. Genuine mystical experiences are not as suspect now as they were half a century ago. The words of Sri Ramakrishna have already exerted a tremendous influence in the land of his birth. Savants of Europe have found in his words the ring of universal truth.
  But these words were not the product of intellectual cogitation; they were rooted in direct experience. Hence, to students of religion, Psychology, and physical science, these experiences of the Master are of immense value for the understanding of religious phenomena in general. No doubt Sri Ramakrishna was a Hindu of the Hindus; yet his experiences transcended the limits of the dogmas and creeds of Hinduism. Mystics of religions other than Hinduism will find in Sri Ramakrishna's experiences a corroboration of the experiences of their own prophets and seers. And this is very important today for the resuscitation of religious values. The sceptical reader may pass by the supernatural experiences; he will yet find in the book enough material to provoke his serious thought and solve many of his spiritual problems.
  There are repetitions of teachings and parables in the book. I have kept them purposely. They have their charm and usefulness, repeated as they were in different settings. Repetition is unavoidable in a work of this kind. In the first place, different seekers come to a religious teacher with questions of more or less identical nature; hence the answers will be of more or less identical pattern. Besides, religious teachers of all times and climes have tried, by means of repetition, to hammer truths into the stony soil of the recalcitrant human mind. Finally, repetition does not seem tedious if the ideas repeated are dear to a man's heart.

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  - and Yoga is nothing but practical Psychology, - is the conception of Nature from which we have to start. It is the selffulfilment of the Purusha through his Energy. But the movement of Nature is twofold, higher and lower, or, as we may choose to term it, divine and undivine. The distinction exists indeed for practical purposes only; for there is nothing that is not divine, and in a larger view it is as meaningless, verbally, as the distinction between natural and supernatural, for all things that are are natural. All things are in Nature and all things are in God.
  But, for practical purposes, there is a real distinction. The lower

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Sri Aurobindo says: "Yoga is nothing but practical Psychology."1 What does this sentence mean? The whole
  paragraph is not clear to me.
  Because you know nothing about Psychology. Study Psychology
  and you will understand what he means.

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Our poet is too self-conscious, he himself feels that he has not the perfect voice. A Homer, even a Milton possesses a unity of tone and a wholeness of perception which are denied to the modern. To the modern, however, the old masters are not subtle enough, broad enough, psychological enough, let us say the word, spiritual enough. And yet the poetic inspiration, more than the religious urge, needs the injunction not to be busy with too many things, but to be centred upon the one thing needful, viz., to create poetically and not to discourse philosophically or preach prophetically. Not that it is impossible for the poet to swallow the philosopher and the prophet, metabolising them into the substance of his bone and marrow, of "the trilling wire in his blood", as Eliot graphically expresses. That perhaps is the consummation towards which poetry is tending. But at present, in Eliot, at least, the strands remain distinct, each with its own temper and rhythm, not fused and moulded into a single streamlined form of beauty. Our poet flies high, very high indeed at times, often or often he flies low, not disdaining the perilous limit of bathos. Perhaps it is all wilful, it is a mannerism which he cherishes. The mannerism may explain his Psychology and enshrine his philosophy. But the poet, the magician is to be looked for elsewhere. In the present collection of poems it is the philosophical, exegetical, discursive Eliot who dominates: although the high lights of the subject-matter may be its justification. Still even if we have here doldrums like
   That the past has another pattern, and ceases to be a mere sequence

0 1958-05-10, #Agenda Vol 01, #unset, #Zen
   No. From the minute it is conscious, it is conscious of its own falsehood! It is conscious of this law, of that law, of this third law that fourth law, this tenth laweverything is a law. We are subject to physical laws: this will produce such and such a result if you do that, this will happen, etc. Oh! It reeks! I know it well. I know it very well. These laws reek of falsehood. In the body, we have no faith in the divine Grace, none, none, none, none! Those who have not undergone a tapasya2 as I have, say, Yes, all these inner moral things, feelings, Psychology, all that is very good; we want the Divine and we are ready to But all the same, material facts are material facts, they have their concrete reality, after all an illness is an illness, food is food, and everything you do has a consequence, and when you are bah, bah, bah, bah, bah!
   We must understand that this isnt trueit isnt true, its a falsehood, all this is sheer falsehood. It is NOT TRUE, it is not true!

0 1958-05-11 - the ship that said OM, #Agenda Vol 01, #unset, #Zen
   Tamas: in Indian Psychology, inertia and obscurity.
   The waters off Pondicherry occasionally serve as a port.

0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   The terminology used by Mother and Sri Aurobindo is distinct from the terminology of Western Psychology. This is how Sri Aurobindo defines 'inconscient' and 'subconscient': 'All upon earth is based on the Inconscient, as it is called, though it is not really inconscient at all, but rather a complete "sub"-conscience, a suppressed or involved consciousness, in which there is everything but nothing is formulated or expressed. The subconscient lies between this Inconscient and the conscious mind, life and body.'
   Cent. Ed., XXII, p. 354

0 1961-06-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   The CONTENT is different, mon petit. I see I see, but. The state of consciousness of the person Im looking at, for instance, changes his physical appearance for my PHYSICAL eyes. And this has nothing to do with the banalities of ordinary Psychology, where your physiognomy is said to be changed by the feelings you experience. The CONTENT of what I see is different. And then the eyes of the person I am looking at are not the sameit is rather. I couldnt sketch it, but perhaps if I made a painting it would give some idea (I would need to use a somewhat blurred technique, not too precise). The eyes are not quite the same, and the rest of the face too, even the color and the shape thats what sometimes makes me hesitate. I see people (I see my people every morning) and I recognize them, and yet they are different, they are not the same every day (some are always, always the same, like a rock, but others are not). And I even I hesitate sometimes: Is it really he? But he is very. It is indeed he, but I dont quite know him. This generally coincides with changes in the persons consciousness.
   In conclusion: we know nothing.

0 1961-10-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   When he first read the Vedastranslated by Western Sanskritists or Indian pandits they appeared to Sri Aurobindo as an important document of [Indian] history, but seemed of scant value or importance for the history of thought or for a living spiritual experience.2 Fifteen years later, however, Sri Aurobindo would reread the Vedas in the original Sanskrit and find there a constant vein of the richest gold of thought and spiritual experience.3 Meanwhile, Sri Aurobindo had had certain psychological experiences of my own for which I had found no sufficient explanation either in European Psychology or in the teachings of Yoga or of Vedanta, and which the mantras of the Veda illuminated with a clear and exact light.4 And it was through these experiences of his own that Sri Aurobindo came to discover, from within, the true meaning of the Vedas (and especially the most ancient of the four, the Rig-veda, which he studied with special care). What the Vedas brought him was no more than a confirmation of what he had received directly. But didnt the Rishis themselves speak of Secret words, clairvoyant wisdoms, that reveal their inner meaning to the seer (Rig-veda IV, 3.16)?
   It is not surprising, therefore, that exegetes have seen the Vedas primarily as a collection of propitiatory rites centered around sacrificial fires and obscure incantations to Nature divinities (water, fire, dawn, the moon, the sun, etc.), for bringing rain and rich harvests to the tribes, male progeny, blessings upon their journeys or protection against the thieves of the sunas though these shepherds were barbarous enough to fear that one inauspicious day their sun might no longer rise, stolen away once and for all. Only here and there, in a few of the more modern hymns, was there the apparently inadvertent intrusion of a few luminous passages that might have justifiedjust barely the respect which the Upanishads, at the beginning of recorded history, accorded to the Veda. In Indian tradition, the Upanishads had become the real Veda, the Book of Knowledge, while the Veda, product of a still stammering humanity, was a Book of Worksacclaimed by everyone, to be sure, as the venerable Authority, but no longer listened to. With Sri Aurobindo we might ask why the Upanishads, whose depth of wisdom the whole world has acknowledged, could claim to take inspiration from the Veda if the latter contained no more than a tapestry of primitive rites; or how it happened that humanity could pass so abruptly from these so-called stammerings to the manifold richness of the Upanishadic Age; or how we in the West were able to evolve from the simplicity of Arcadian shepherds to the wisdom of Greek philosophers. We cannot assume that there was nothing between the early savage and Plato or the Upanishads.5

0 1962-01-21, #Agenda Vol 03, #The Mother, #Integral Yoga
   Your practice of psycho-analysis was a mistake. It has, for the time at least, made the work of purification more complicated, not easier. The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern Psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mindto take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow termsruns riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.
   It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, and even of that it knows only a few ill-lit corners,is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges. If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. Even this should be done with care, not prematurely or rashly, following a higher guidance, keeping always the right attitude; for otherwise the force that is drawn down may be too strong for an obscure and weak frame of nature. But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of ones way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change.
  --
   I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights,yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new Psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam. The superconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above. The self-chosen field of these psychologists is besides poor, dark and limited; you must know the whole before you can know the part and the highest before you can truly understand the lowest. That is the promise of the greater Psychology awaiting its hour before which these poor gropings will disappear and come to nothing.4
   Questioned about the meaning of these words, Mother said, "The state I was in was like a memory."

0 1962-07-31, #Agenda Vol 03, #The Mother, #Integral Yoga
   No, to them concrete means telling what Sri Aurobindo did physically. Thats what they call concrete. Psychology is something abstract for them.
   Oh, I dont know what to do!
  --
   Psychology: thats abstract. What they want is: on such and such a date he went to this place, saw these people and did thisall the most external and banal sorts of things. Even yoga boils down to: he sat down and stayed there for so many hours, he had this vision, he tried out that method, he did asanas and breathing exercises. That, for them, is concrete. That and that alone. Psychology is thoroughly abstractthoroughly. Its unreal to them.
   But Ive tried to be as concrete as possible! Like cutting up a rat on a dissecting table to see whats inside it.

0 1967-08-12, #Agenda Vol 08, #The Mother, #Integral Yoga
   Theyve lost all their values. Yesterday I met the Vice-chancellor of Bangalore University1; can you guess what they teach in Psychology at the university? They teach Freud and Jung! European psychoanalysis! In this country where there is THE knowledge, where there is everything, they go after
   Theyre mad. No, the English have thoroughly spoiled them. Those two hundred years of British rule spoiled them completely. Naturally, another effect is that some people have awakened, but they dont know anything; they know nothing either of administration or of government or anything theyve lost everything, and whatever they know is what they were taught by England, which means an absolutely corrupt affair. So they dont know anything, they dont even know how to take a decision.

0 1969-05-31, #Agenda Vol 10, #The Mother, #Integral Yoga
   And she also told me that animal Psychology can lead us to the knowledge of the supermans Psychology.
   Good.

0 1970-01-28, #Agenda Vol 11, #The Mother, #Integral Yoga
   Then we may discover that our splendid twentieth century was still the Stone Age of Psychology, that with all our science we had not yet entered the true science of living, the mastery of the world and of ourselves, and that there open up before us horizons of perfection and harmony and beauty compared to which our superb discoveries are like the roughcasts of an apprentice.
   Its very good, very good its magnificent. That really has a dynamic force.

0 1972-03-29a, #Agenda Vol 13, #The Mother, #Integral Yoga
   (In an interview in a Swedish magazine, Malraux had said, For the last fifty years, Psychology has been reinstating the demons in man. Such is the real result of psychoanalysis. Faced as we are with the most frightening threat humanity has ever known, I believe that the task of the next century will be to reinstate the gods in man.)
   August 2, 1955

02.06 - The Integral Yoga and Other Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  I have never said that my Yoga was something brand new in all its elements. I have called it the integral Yoga and that means that it takes up the essence and many processes of the old Yogas - its newness is in its aim, standpoint and the totality of its method. In the earlier stages which is all I deal with in books like the Riddle or the Lights1 there is nothing in it that distinguishes it from the old Yogas except the aim underlying its comprehensiveness, the spirit in its movements and the ultimate significance it keeps before it - also the scheme of its Psychology and its working, but as that was not and could not be developed systematically or schematically in these letters, it has not been grasped by those who are not already acquainted with it by mental familiarity or some amount of practice. The detail or method of the later stages of the Yoga which go into little known or untrodden regions, I have not made public and I do not at present intend to do so.
  I know very well also that there have been seemingly allied ideals and anticipations - the perfectibility of the race, certain

03.11 - The Language Problem and India, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   French expresses better human Psychology, while meta-physical realities find a more congenial home in the English language. This is not to say that the English are born meta-physicians and that the French are in the same manner natural psychologists. This is merely to indicate a general trait or possible capacity of the respective languages. The English or the English language can hold no candle to the German race or the German language in the matter of metaphysical abstruseness. German is rigid, ponderous, if recondite. English is more flexible and has been used and can be used with great felicity by the mystic and the metaphysician. The insular English with regard to his language and letters have been more open to external influences; they have benefited by their wide contact with other peoples and races and cultures.
   The stamp of mental clarity and neat psychological or introspective analysis in the French language has been its asset and a characteristic capacity from the time of Descartesthrough Malebranche and Voltaire and the Encyclopaedists right down to Bergson. The English are not by nature metaphysicians, in spite of the Metaphysicals: but greatness has been thrust upon them. The strain of Celtic mysticism and contact with Indian spiritual lore have given the language a higher tension, a deeper and longer breath, a greater expressive capacity in that direction.

04.02 - Human Progress, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   This super consciousness is based upon a double movement of sublimation and integration which are precisely the two things basically aimed at by present-day Psychology to meet the demands of new facts of consciousness. The rationalisation, specialisation or foreshortening of consciousness, mentioned above, is really an attempt at sublimation of the consciousness, its purification and ascension from baseranimal and vegetalconfines: only, ascension does not mean alienation, it must mean a gathering up of the lower elements also into their higher modes. Integration thus involves a descent, but it has to be pointed out, not merely or exclusively that, as Jung and his school seem to say. Certainly one has to see and recognise the aboriginal, the infra-rational elements imbedded in our nature and consciousness, the roots and foundations that lie buried under the super-structure that Evolution has erected. But that recognition must be accompanied by an upward look and sense: indeed it is healthy and fruitful only on condition that it occurs in a consciousness open to an infiltration of light coming from summits not only of the mind but above the mind. If we go back, it must be with a light that is ahead of us; that is the sense of evolution.
   A slumber did my spirit seal, Miscellaneous Poems

04.03 - Consciousness as Energy, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Now this superconsciousness is the true origin of creation, although the apparent and objective creation starts with and is based upon Unconsciousness. All norms and archetypes belong to the superconsciousness; for the sake of material creation they are thrown down or cast as seed into the Unconscious and in this process they undergo a change, a deformation and aberration. All the major themes of dream myths and prehistoric legends which the psychologists claim to have found imbedded in man's subconscient consciousness are in fact echoes and mirages of great spiritualsuperconscientrealities reflected here below. The theme of the Hero of the Dual Mother (Dark and Fair), of Creation and Sacrifice, these are, according to Jung, dramatisations of some fundamental movements and urges in the dark subconscient nature. Jung, however, throws a luminous suggestion in characterising the nature of this vast complex. The general sense, Jung says; is that of a movement forward, of a difficult journey, of a pull backward and downward, of yawning abysses that call, of a light that beckons. It is an effort, a travail of what lies imbedded and suppressed to come out into the open, into the normal consciousness and thus release an unhealthy tension, restore a balance in the individual's system. Modern Psychology lays great stress upon the integration of personality. Most of the ills that human nature suffers from, they say, are due to this division or schism in it, a suppressed subconsciousness and an expressed consciousness seeking to express a negation of that subconsciousness. Modern Psychology teaches that one should dive into the nether regions and face squarely whatever elements are there, help these to follow their natural bent to come up and see the light of the day. Only thus there can be established a unitary movement, an even consistency and an equilibrium throughout the entire consciousness and being.
   So far so good. But two things are to be taken note of. First of all, the resolution of the normal conflict in man's consciousness, the integration of his personality, is not wholly practicable within the scope of the present nature and the field of the actual forces at play. That can give only a shadow of the true resolution and integration. A conscious envisaging of the conflicting forces, a calm survey of the submerged or side-tracked libidos in their true nature, a voluntary acceptance, of these dark elements as a part of normal human nature, does not automatically make for their sublimation and purification or transformation. The thing is possible only through another force and on another level, by the intervention and interfusion precisely of the superconsciousness. And here comes the second point to note. For it is this superconsciousness towards which all the strife and struggle of the under-consciousness are turned and directed. The yearning and urge in the subconsciousness to move forward, to escape outside into the light does not refer merely to the march towards normal awareness and consciousness: it has a deeper direction and a higher aimit seeks that of which it is an aberration and a deformation, the very origin and source, the height from which it fell.

05.08 - True Charity, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   This condition is attained, fully and sovereignly, when there is absolute egolessness, when there is no consciousness of a separate person, the dual consciousness of the helper and the helped, the reformer and the reformed, the doctor and the patient. The normal human sense of values is based upon such a division, upon egohood, mamatvam. A philanthropic man helps others through a sense of sympathy giving rise to a sense of duty and obligation. This feeling of pity, of commiseration is dangerous, for it puts you in a frame of mind that tends to make you look down upon, take a superior air towards your object of pity. You become self-conscious, with the consciousness of your inferior self, that you are helping others, doing good to the world, doing something that raises your value: this sense of personal merit is only another name for vanity. Vanity and ambition are the motive powers that lie behind the philanthropical spirit born of sympathy. To denote a shade of meaning different from what is usually conveyed by the word sympathy, modern Psychology has I found another wordempathy. Sympathy may be said to be the relation or contact between two egos; it is a link or bridge between two separate and independent entities; empathy, on the other hand, means the entering into the I very being and consciousness of another, becoming that other one; it is identification and identity. This again is what I spiritual consciousness alone can do. Sympathy leads to! philanthropy, empathy is the origin of true charity, the spiritual I compassion of a Buddha or a Christ. Philanthropy is human, I charity (caritas) is divine.
   ***

1.007 - Initial Steps in Yoga Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  So, we have to chalk out very carefully, as in a spiritual diary, the little mistakes that a person can commit by injudicious thinking, irrational analysis of conditions due to a false view of life, a false judgement of things, and due to a woeful lack of knowledge of human nature and Psychology. These are the difficulties that arise due to ignorance of the true nature of things that drives us into committing small mistakes, which will stand before us like devils one day and prevent us from going further. These mistakes must be avoided, and we have to consider them in some detail.

1.008 - The Principle of Self-Affirmation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  These perceptions or we may call them cognitions of the determinate and indeterminate character are designated in the language of Patanjali as vrittis. Sometimes they are equated with what they call kleshas. A klesha is a peculiar term used in yoga Psychology meaning a kind of affliction. Unless we enter into the philosophical background of yoga, it will be difficult to appreciate why a perception is called an affliction. We shall look into the details of this subject as we proceed further why every perception is a kind of affliction upon us, why it is a pain and not something desirable.
  The determinate perceptions or the directly involved factors in our life are: love and hatred, self-assertion, and fear of death, including of course, or equivalent to, love of life. We are terribly fond of our own personal life, and we dread death. The physical individuality is to be protected at any cost by hook or by crook, by the struggle for existence, or as our biologists say, by the application of the law of the survival of the fittest. By struggle, by competition, by any method, we wish to survive. If it is a question of one's survival, one would not mind even the destruction of others, because it is a question of 'my life'.

1.00b - INTRODUCTION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  lives and minds; the Psychology that finds in the soul something similar to, or even
  identical with, divine Reality; the ethic that places mans final end in the knowledge

1.00 - PREFACE, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Then we may discover that our splendid twentieth century is still the Stone Age of Psychology, that, in spite of all our science, we have not yet entered the true science of living, the real mastery of the world and of ourselves, and that there lie before us horizons of perfection,
  harmony and beauty, compared to which our most superb scientific discoveries are like the roughcasts of an apprentice.

1.00 - PREFACE - DESCENSUS AD INFERNOS, #Maps of Meaning, #Jordan Peterson, #Psychology
  I returned to university and began to study Psychology. I visited a maximum security prison on the
  outskirts of Edmonton, under the supervision of an eccentric adjunct professor at the University of Alberta.
  --
  its widest sense (including therefore mythology, folklore, and primitive Psychology) is a treasure-house
  of archetypal forms from which the doctor can draw helpful parallels and enlightening comparisons for

1.00 - The way of what is to come, #The Red Book Liber Novus, #unset, #Zen
    16. Jung discussed this vision on several occasions, stressing different details: in his 1925 seminar Analytical Psychology (p. 41f), to Mircea Eliade (see above, p. 201), and in Memories (pp. 199200). Jung was on the way to Schaffhausen, where his mother-in-law lived; her fifty-seventh birthday was on October 17- The journey by train takes about one hour.
    17. The Draft continues: with a friend (whose lack of farsightedness and whose improvidence I had in reality often noted) (p. 8)
  --
  Notes on a talk given by C. G. Jung: Is analytical Psychology a religion? Springjournal of
  Archetypal Psychology and Jungian Thought (1972), p. 148.
  36. Jung later described his personal transformation at this time as an example of the beginning of the second half of life, which frequently marked a return to the soul, after the goals and ambitions of the first half of life had been achieved (Symbols of Traniformation [1952], CW 5, p. xxvi); see also The turning point of life (1930, CW 8).
  --
  38. In Psychological Types (1921) Jung noted that in Psychology, conceptions are a product of the subjective psychological constellation of the researcher (CW 6, 9). This reflexivity formed an important theme in his later work (see my jung and the Making of Modem Psychology: The
  Dream of a Science, I).

1.010 - Self-Control - The Alpha and Omega of Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  This is something which goes deeper than even Psychology, because all knowledge even of the mind, which is what we know as Psychology is gained by an observational technique employed by the mind in an objective manner, as if it is observing somebody else, and the only thing that the mind cannot do is to know itself or to know the conditions of its own functioning. The relationships of the mind and the conditions of knowledge determine the very existence and the character of the mind, and therefore it is that we find ourselves in a helpless condition. The practice of yoga becomes all the more difficult when it deals with conditions prior to our present state of existence, when it deals with causes rather than effects, and especially causes that lie 'behind' us which are precedent to our present physical and social condition.
  What we call self-control, sense-control, mind-control, etc., is nothing but the attempt of consciousness to go back to its cause. When an effect puts forth effort to return to its cause, that would be self-control on its part. It becomes self-control because in order to understand the cause of an effect, the effect has to withdraw its ramifications of action, thought, feeling, and relationship. We may wonder why such a kind of withdrawal is called for on the part of the effect for the sake of the knowledge of its cause. If I feel hot, and the cause of this heat is the sun that is shining in the sky, and I have to know the cause of this heat as the sun, I need not withdraw myself to know the cause of this heat. I can simply look up and see the sun blazing in the sky and say, "Here is the cause of heat." Where then arises the need for self-control on the part of the effect when it has to know the nature of the cause of its very existence and action? The reason is something very peculiar. The cause of this effect we are speaking of is different in every way from external causes, such as the sun causing heat, etc. A wind may blow and cause chilliness, and a wrong diet may cause a tummy upset, etc. these become causes of certain effects in the form of experiences. In the matter of all these causes, knowledge of the causes does not necessarily involve self-control, because all these causes are outside the effect and they exert an external pressure on the effect.

1.012 - Sublimation - A Way to Reshuffle Thought, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  What is emotion? Now we come to another subject in Psychology. An emotion is a wave in consciousness. As I mentioned, when it is mild, it is like a small ripple. When it is very strong, it is like a very turbulent wave of the Atlantic which can wash away things - even elephants can be drowned if the wave comes rising up with great power. A wave in consciousness is an emotion. And what is this wave? It is a tendency towards the achievement of an objective. This wave is a frequency, and a frequency of consciousness is the intensity of consciousness. This frequency or intensity of consciousness, which rises as a wave called an emotion, is directed towards an end, just as the waves in an ocean dash against the shore or against another wave. There is a push of the body of water in the ocean in a particular direction; that push is the cause of the wave, whatever be the reason behind the push. Some pressure is felt from inside, due to the wind or some other factor, so the wave is directed in some way. Likewise, the consciousness rises in a tempestuous mood like a wave, and that is an uncontrollable emotion. This tempest can do anything if it is uncontrolled.
  The point is that the difficulty in controlling an emotion arises on account of the vehemence with which it moves towards an object. The emotion is a tendency towards an object. The object may be physical, or it could even be psychological. Suppose we want to raise our social status. This is a psychological object that is in front of us, towards which we are working. Let us say that we want to become a chairman, or a minister, or some such thing. This object that is in front of us is psychological, not physical, because chairmanship is not a physical object, though it is as powerful an object as anything else; that is the end towards which the consciousness drives itself. It can also be a physical object towards which the consciousness rushes. Why does it rush towards an object, whether it be physical or psychological? It wants to fulfil a purpose.

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  8 Sri Aurobindo: Essays in Psychology and Yoga, p. 537.16
  e l e v e n tal k s

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  main of medical Psychology.
  At first the concept of the unconscious was limited to denot-
  --
  11 Why is Psychology the youngest of the empirical sciences?
  Why have we not long since discovered the unconscious and
  --
  holds sway in the unconscious. That is why we have a Psychology
  23
  --
  quences, has led to the growth of modern Psychology, which in
  its Freudian form cherishes the belief that the essential cause of
  --
  peculiar to the Psychology of the unconscious. If they are doctors
  as well, their somato-psychological thinking gets in the way,
  --
  discovery in the realm of medical Psychology, but the age-old
  truth that out of the richness of a man's experience there comes
  --
  38 Cf. the motif of the "old king" in alchemy. Psychology and Alchemy, pars. 434ff.
  34
  --
  method of complex Psychology consists on the one hand in mak-
  ing as fully conscious as possible the constellated unconscious
  --
  47 Cf. Symbols of Transformation. 49 Psychology and Alchemy.
  41

1.01 - MAPS OF EXPERIENCE - OBJECT AND MEANING, #Maps of Meaning, #Jordan Peterson, #Psychology
  empirical and religious minds alike, could prove of incalculable aid in the reduction of intrapsychic, interindividual and intergroup conflict. The grounding of such a comparative analysis within a Psychology (or
  even a neuro Psychology) informed by strict empirical research might offer us the possibility of a form of

1.01 - MAXIMS AND MISSILES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  Idleness is the parent of all Psychology. What? Is Psychology then
  a--vice?

1.01 - Our Demand and Need from the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  In the Gita there is very little that is merely local or temporal and its spirit is so large, profound and universal that even this little can easily be universalised without the sense of the teaching suffering any diminution or violation; rather by giving an ampler scope to it than belonged to the country and epoch, the teaching gains in depth, truth and power. Often indeed the Gita itself suggests the wider scope that can in this way be given to an idea in itself local or limited. Thus it dwells on the ancient Indian system and idea of sacrifice as an interchange between gods and men, - a system and idea which have long been practically obsolete in India itself and are no longer real to the general human mind; but we find here a sense so entirely subtle, figurative and symbolic given to the word "sacrifice" and the conception of the gods is so little local or mythological, so entirely cosmic and philosophical that we can easily accept both as expressive of a practical fact of Psychology and general law of Nature and so apply them to the modern conceptions of interchange between life and life and of ethical sacrifice and self-giving as to widen and deepen these and cast over them a more spiritual aspect and the light of a profounder and more far-reaching Truth. Equally the idea of action according to the Shastra, the fourfold order of society, the allusion to the relative position of the four orders or the comparative spiritual disabilities of Shudras and women seem at first sight local and temporal, and, if they are too much pressed in their literal sense, narrow so much at least of the teaching, deprive it of its universality and spiritual depth and limit its validity for mankind at large. But if we look behind to the spirit and sense and not at the local name and temporal institution, we see that here too the sense is deep and true and the spirit philosophical, spiritual and universal. By Shastra we perceive that the Gita means the law imposed on itself by humanity as a substitute for the purely egoistic action of the natural unregenerate man and a control on his tendency to seek in the satisfaction of his desire the standard and aim of his life. We see too that the fourfold order of society is merely the concrete form of a spiritual truth which is itself independent of the form; it rests on the conception of right works as a rightly ordered
  Our Demand and Need from the Gita

1.01 - Principles of Practical Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  many possible standpoints in Psychology should not give grounds for
  assuming that the contradictions are irreconcilable and the various views
  --
  from every other individual, then Psychology would be impossible as a
  science, for it would consist in an insoluble chaos of subjective opinions.
  --
  fundamental antinomy in Psychology therefore runs: the individual
  signifies nothing in comparison with the universal, and the universal
  --
  the universal man. The masses always incline to herd Psychology, hence
  they are easily stampeded; and to mob Psychology, hence their witless
  brutality and hysterical emotionalism. The universal man has the

1.01 - Soul and God, #The Red Book Liber Novus, #unset, #Zen
  Jung and the Making of Modern Psychology: The Dream of a Science, 2.
  54. This echoes Blaise Pascal's famous statement, The heart has its reasons of which reason knows nothing (Pensees, 423 [London: Penguin, 1660/1995]' p. 127). Jung's copy of Pascal's work contains a number of marginal marks.
  55. In 1912, Jung argued that scholarliness was insufficient if one wanted to become a knower of the human soul. To do this, one had to hang up exact science and put away the scholar's gown, to say farewell to his study and wander with human heart through the world, through the horror of prisons, mad houses and hospitals, through drab suburban pubs, in brothels and gambling dens, through the salons of elegant society, the stock exchanges, the socialist meetings, the churches, the revivals and ecstasies of the sects, to experience love, hate and passion in every form in one's body (New paths of Psychology, cw 7, 409).
  56. In 1931, Jung commented on the pathogenic consequences of the unlived life of parents upon their children: What usually has the strongest psychic effect on the child is the life which the parents... have not lived. This statement would be rather too perfunctory and superficial if we did not add by way of qualification: that part of their lives which might have been lived had not certain somewhat threadbare excuses prevented the parents from doing so (Introduction to
  --
   originally, but growing tired of being governed by women, they had then overthrown this God. I practically threw the whole metaphysical problem into the anima and conceived of it as the dominating spirit of psyche. In this way I got into a psychological argument with myself about the problem of God (Analytical Psychology, p. 46).
  In 1940, Jung presented a study of the motif of the divine child, in a collaborative volume with the Hungarian classicist Karl Kerenyi (see On the Psychology of the child archetype, cw 9, I).
  Jung wrote that the child motif occurs frequently in the individuation process. It does not represent one's literal childhood, as is emphasized by its mythological nature. It compensates the onesidedness of consciousness and paves the way for the future development of the personality In certain conditions of conflict, the unconscious psyche produces a symbol that unites the opposites.
  --
  In 1940, Jung wrote: an essential aspect of the child motif is its futural character. The child is potential future (On the Psychology of the child archetype, cw 9, I, 278).
  The Draft continues: My friends, as you can see, mercy is granted to the developed, not the childish. I thank my God for this message. Do not let the teachings of Christianity deceive you!

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  IN STUDYING the Perennial Philosophy we can begin either at the bottom, with practice and morality; or at the top, with a consideration of metaphysical truths; or, finally, in the middle, at the focal point where mind and matter, action and thought have their meeting place in human Psychology.
  The lower gate is that preferred by strictly practical teachersmen who, like Gautama Buddha, have no use for speculation and whose primary concern is to put out in mens hearts the hideous fires of greed, resentment and infatuation. Through the upper gate go those whose vocation it is to think and speculate the born philosophers and theologians. The middle gate gives entrance to the exponents of what has been called spiritual religion the devout contemplatives of India, the Sufis of Islam, the Catholic mystics of the later Middle Ages, and, in the Protestant tradition, such men as Denk and Franck and Castellio, as Everard and John Smith and the first Quakers and William Law.
  It is through this central door, and just because it is central, that we shall make our entry into the subject matter of this book. The Psychology of the Perennial Philosophy has its source in metaphysics and issues logically in a characteristic way of life and system of ethics. Starting from this midpoint of doctrine, it is easy for the mind to move in either direction.
  In the present section we shall confine our attention to but a single feature of this traditional Psychology the most important, the most emphatically insisted upon by all exponents of the Perennial Philosophy and, we may add, the least psychological. For the doctrine that is to be illustrated in this section belongs to autology rather than Psychologyto the science, not of the personal ego, but of that eternal Self in the depth of particular, individualized selves, and identical with, or at least akin to, the divine Ground. Based upon the direct experience of those who have fulfilled the necessary conditions of such knowledge, this teaching is expressed most succinctly in the Sanskrit formula, tat tvam asi (That art thou); the Atman, or immanent eternal Self, is one with Brahman, the Absolute Principle of all existence; and the last end of every human being is to discover the fact for himself, to find out Who he really is.
  The more God is in all things, the more He is outside them. The more He is within, the more without.
  --
  More legitimate and more intrinsically plausible are the inferences that may be drawn from what we know about our own physiology and Psychology. We know that human minds have proved themselves capable of everything from imbecility to Quantum Theory, from Mein Kampf and sadism to the sanctity of Philip Neri, from metaphysics to crossword puzzles, power politics and the Missa Solemnis. We also know that human minds are in some way associated with human brains, and we have fairly good reasons for supposing that there have been no considerable changes in the size and conformation of human brains for a good many thousands of years. Consequently it seems justifiable to infer that human minds in the remote past were capable of as many and as various kinds and degrees of activity as are minds at the present time.
  It is, however, certain that many activities undertaken by some minds at the present time were not, in the remote past, undertaken by any minds at all. For this there are several obvious reasons. Certain thoughts are practically unthinkable except in terms of an appropriate language and within the framework of an appropriate system of classification. Where these necessary instruments do not exist, the thoughts in question are not expressed and not even conceived. Nor is this all: the incentive to develop the instruments of certain kinds of thinking is not always present. For long periods of history and prehistory it would seem that men and women, though perfectly capable of doing so, did not wish to pay attention to problems, which their descendants found absorbingly interesting. For example, there is no reason to suppose that, between the thirteenth century and the twentieth, the human mind underwent any kind of evolutionary change, comparable to the change, let us say, in the physical structure of the horses foot during an incomparably longer span of geological time. What happened was that men turned their attention from certain aspects of reality to certain other aspects. The result, among other things, was the development of the natural sciences. Our perceptions and our understanding are directed, in large measure, by our will. We are aware of, and we think about, the things which, for one reason or another, we want to see and understand. Where theres a will there is always an intellectual way. The capacities of the human mind are almost indefinitely great. Whatever we will to do, whether it be to come to the unitive knowledge of the Godhead, or to manufacture self-propelled flame-throwers that we are able to do, provided always that the willing be sufficiently intense and sustained. It is clear that many of the things to which modern men have chosen to pay attention were ignored by their predecessors. Consequently the very means for thinking clearly and fruitfully about those things remained uninvented, not merely during prehistoric times, but even to the opening of the modern era.

1.01 - the Call to Adventure, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  C. G. Jung, Psychology and Alchemy (Collected Works, vol. 12; New York
  and London, 1953), pars. 71, 73. (Orig. 1935.)

1.01 - The Cycle of Society, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Modern Science, obsessed with the greatness of its physical discoveries and the idea of the sole existence of Matter, has long attempted to base upon physical data even its study of Soul and Mind and of those workings of Nature in man and animal in which a knowledge of Psychology is as important as any of the physical sciences. Its very Psychology founded itself upon physiology and the scrutiny of the brain and nervous system. It is not surprising therefore that in history and sociology attention should have been concentrated on the external data, laws, institutions, rites, customs, economic factors and developments, while the deeper psychological elements so important in the activities of a mental, emotional, ideative being like man have been very much neglected. This kind of science would explain history and social development as much as possible by economic necessity or motive,by economy understood in its widest sense. There are even historians who deny or put aside as of a very subsidiary importance the working of the idea and the influence of the thinker in the development of human institutions. The French Revolution, it is thought, would have happened just as it did and when it did, by economic necessity, even if Rousseau and Voltaire had never written and the eighteenth-century philosophic movement in the world of thought had never worked out its bold and radical speculations.
  Recently, however, the all-sufficiency of Matter to explain Mind and Soul has begun to be doubted and a movement of emancipation from the obsession of physical science has set in, although as yet it has not gone beyond a few awkward and rudimentary stumblings. Still there is the beginning of a perception that behind the economic motives and causes of social and historical development there are profound psychological, even perhaps soul factors; and in pre-war Germany, the metropolis of rationalism and materialism but the home also, for a century and a half, of new thought and original tendencies good and bad, beneficent and disastrous, a first psychological theory of history was conceived and presented by an original intelligence. The earliest attempts in a new field are seldom entirely successful, and the German historian, originator of this theory, seized on a luminous idea, but was not able to carry it very far or probe very deep. He was still haunted by a sense of the greater importance of the economic factor, and like most European science his theory related, classified and organised phenomena much more successfully than it explained them. Nevertheless, its basic idea formulated a suggestive and illuminating truth, and it is worth while following up some of the suggestions it opens out in the light especially of Eastern thought and experience.
  The theorist, Lamprecht, basing himself on European and particularly on German history, supposed that human society progresses through certain distinct psychological stages which he terms respectively symbolic, typal and conventional, individualist and subjective. This development forms, then, a sort of psychological cycle through which a nation or a civilisation is bound to proceed. Obviously, such classifications are likely to err by rigidity and to substitute a mental straight line for the coils and zigzags of Nature. The Psychology of man and his societies is too complex, too synthetical of many-sided and intermixed tendencies to satisfy any such rigorous and formal analysis. Nor does this theory of a psychological cycle tell us what is the inner meaning of its successive phases or the necessity of their succession or the term and end towards which they are driving. But still to understand natural laws whether of Mind or Matter it is necessary to analyse their working into its discoverable elements, main constituents, dominant forces, though these may not actually be found anywhere in isolation. I will leave aside the Western thinkers own dealings with his idea. The suggestive names he has offered us, if we examine their intrinsic sense and value, may yet throw some light on the thickly veiled secret of our historic evolution, and this is the line on which it would be most useful to investigate.
  Undoubtedly, wherever we can seize human society in what to us seems its primitive beginnings or early stages,no matter whether the race is comparatively cultured or savage or economically advanced or backward,we do find a strongly symbolic mentality that governs or at least pervades its thought, customs and institutions. Symbolic, but of what? We find that this social stage is always religious and actively imaginative in its religion; for symbolism and a widespread imaginative or intuitive religious feeling have a natural kinship and especially in earlier or primitive formations they have gone always together. When man begins to be predominantly intellectual, sceptical, ratiocinative he is already preparing for an individualist society and the age of symbols and the age of conventions have passed or are losing their virtue. The symbol then is of something which man feels to be present behind himself and his life and his activities,the Divine, the Gods, the vast and deep unnameable, a hidden, living and mysterious nature of things. All his religious and social institutions, all the moments and phases of his life are to him symbols in which he seeks to express what he knows or guesses of the mystic influences that are behind his life and shape and govern or at the least intervene in its movements.

1.01 - The Ego, #Aion, #Carl Jung, #Psychology
  Investigation of the Psychology of the unconscious con-
  fronted me with facts which required the formulation of new
  --
  Naturally the need to do this is incumbent only on a Psychology
  that reckons with the fact of the unconscious, but for such a
  --
  " We have seen that, from the standpoint of the Psychology of
  consciousness, the unconscious can be divided into three groups
  of contents. But from the standpoint of the Psychology of the
  personality a twofold division ensues: an "extra-conscious"

1.02.9 - Conclusion and Summary, #Isha Upanishad, #unset, #Zen
  thought and Psychology begin to be omitted or to lose their
  previous connotation and the foundations of the later ascetic

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  did, measuring it would alter it. (I am not making an formal uncertainty claim for Psychology; just
  drawing what I hope is a useful analogy).
  --
  as a consequence of violation of explicit or implicit presupposition. Classical behavioral Psychology is
  wrong in the same manner our folk presumptions are wrong: fear is not secondary, not learned security
  --
  explicitly). It is for that reason, in part, that we need a Psychology.
  Patterns of behavioral and representational adaptation are generated in the course of active exploration
  --
  deride his otherwise valuable insights. Great modern minds, working in areas outside of Psychology, have
  also concluded that stories have universal structures.
  --
  In retrospect, it is amazing that Psychology was for so long able to think of real-life categories as
  proper sets. We ought to have worred more over the extreme difficulty everyone has in defining
  --
  be explicitly comprehended. Our behavioral patterns are exceedingly complex, and Psychology is a young
  science. The scope of our behavioral wisdom exceeds the breadth of our explicit interpretation. We act, and

1.02 - On the Service of the Soul, #The Red Book Liber Novus, #unset, #Zen
  Jung had given a presentation to the Zrich Psychoanalytical Society on Formulations on the Psychology of the unconscious.
  The Red Book

1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  Mahat comes the mind. In the Sankhya Psychology there is a
  sharp distinction between Manas, the mind function, and the

1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  17:The higher mind in man is something other, loftier, purer, vaster, more powerful than the reason or logical intelligence. The animal is a vital and sensational being; man, it is said, is distinguished from the animal by the possession of reason. But that is a very summary, a very imperfect and misleading account of the matter. For reason is only a particular and limited utilitarian and instrumental activity that proceeds from something much greater than itself, from a power that dwells in an ether more luminous, wider, illimitable. The true and ultimate, as distinguished from the immediate or intermediate, importance of our observing, reasoning, inquiring, judging intelligence is that it prepares the human being for the right reception and right action of a Light from above which must progressively replace in him the obscure light from below that guides the animal. The latter also has a rudimentary reason, a kind of thought, a soul, a will and keen emotions; even though less developed, its Psychology is yet the same in kind as man's. But all these capacities in the animal are automatically moved and strictly limited, almost even constituted by the lower nervous being. All animal perceptions, sensibilities, activities are ruled by nervous and vital instincts, cravings, needs, satisfactions, of which the nexus is the life-impulse and vital desire. Man too is bound, but less bound, to this automatism of the vital nature. Man can bring an enlightened will, an enlightened thought and enlightened emotions to the difficult work of his self-development; he can more and more subject to these more conscious and reflecting guides the inferior function of desire. In proportion as he can thus master and enlighten his lower self, he is mall and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards tile superman; he is on his upward march towards the Divine.
  18:It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -- in either of them or, if we are capable, in both together, -- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.

1.02 - The Child as growing being and the childs experience of encountering the teacher., #The Essentials of Education, #unset, #Zen
  If we consider this we can see that contemporary physiology and Psychology simply cannot penetrate the human being with any real depth, since their particular methods (excellent though they may be) were developed to observe only outer physical nature and the soul as it manifests in the body. As I said yesterday, the task of anthroposophical spiritual science is to penetrate in every way the whole human development of body, soul, and spirit.
  First, however, we have to eliminate a certain prejudice. This preconception is inevitably a stumbling block to anyone who approaches the Waldorf education movement without a basic study of anthroposophy. I dont mean for a moment that we simply ignore objections to this kind of education. On the contrary, those who have a spiritual foundation such as anthroposophy cannot be the least bit fanatical; they will always fully consider any objections to their viewpoints. Consequently, they fully understand the frequent objection to pedagogical ideas founded upon anthroposophy: you need to prove thats true.

1.02 - The Concept of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  concept, (2) a description of what it means for Psychology, (3) an
  explanation of the method of proof, and (4) an example.
  --
  "motifs"; in the Psychology of primitives they correspond to
  Levy-Bruhl's concept of "representations collectives," and in
  --
  9 1 Medical Psychology, growing as it did out of professional
  practice, insists on the personal nature of the psyche. By this I
  mean the views of Freud and Adler. It is a Psychology of the
  person, and its aetiological or causal factors are regarded almost
  wholly as personal in nature. Nonetheless, even this Psychology
  is based on certain general biological factors, for instance on
  --
  significant influence on personal Psychology. Yet instincts are
  impersonal, universally distributed, hereditary factors of a dy-
  --
  apparently personal Psychology there is an impersonal motif
  well known to us from other fields. This is the motif of the
  --
  4 Wandlungen und Symbole der Libido (orig. 1912). [Trans, as Psychology of the
  Unconscious, 1916. Cf. the revised edition, Symbols of Transformation, pars. 149ft.,
  --
  7 Psychology and Alchemy, Part II.
  53

1.02 - The Development of Sri Aurobindos Thought, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  science, politics, history, sociology, Psychology, religion
  and traditional spirituality were checked against his day-

1.02 - The Eternal Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  He simply says: "Have the experience yourself; if you do this, you'll get that result; if you do that, you'll get another result." All the ingenuity, the skill and precision we have expended for the last century or two in the study of physical phenomena, the Indian has brought, with equal exactness for the last four or five millennia, to the observation of inner phenomena. For a people of "dreamers," they have some surprises in store for us. And if we are a little honest, we will soon admit that our own "inner" studies, i.e., our Psychology and psychoanalysis, or our knowledge of man, demands an ascesis as methodical and patient, and sometimes as tedious, as the long studies required to master nuclear physics. If we want to take up this path, it is not enough to read books or to collect clinical studies on all the 14
  All quotations from the Upanishads, the Veda, and the Bhagavad Gita in this book are taken from Sri Aurobindo's translations.
  --
  If we leave aside the Scriptures for the human mind is so skillful that it can easily dream up sheep grazing on the Empire State building and if we look at the practical disciplines of India, the contradiction becomes even more striking. Indian Psychology is based on the very intelligent observation that all things in the universe, from mineral to man, are made up of three elements or qualities (gunas), which may be called by different names depending on the order of reality one considers: tamas, inertia, obscurity, unconsciousness; rajas,
  movement, struggle, effort, passion, action; sattva, light, harmony,

1.02 - THE NATURE OF THE GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Finally there is an incarnation of God in a human being, who possesses the same qualities of character as the personal God, but who exhibits them under the limitations necessarily imposed by confinement within a material body born into the world at a given moment of time. For Christians there has been and, ex hypodiesi, can be but one such divine incarnation; for Indians there can be and have been many. In Christendom as well as in the East, contemplatives who follow the path of devotion conceive of, and indeed directly perceive the incarnation as a constantly renewed fact of experience. Christ is for ever being begotten within the soul by the Father, and the play of Krishna is the pseudo-historical symbol of an everlasting truth of Psychology and metaphysics the fact that, in relation to God, the personal soul is always feminine and passive.
  Mahayana Buddhism teaches these same metaphysical doctrines in terms of the Three Bodies of Buddha the absolute Dharmakaya, known also as the Primordial Buddha, or Mind, or the Clear Light of the Void; the Sambhogakaya, corresponding to Isvara or the personal God of Judaism, Christianity and Islam; and finally the Nirmanakaya, the material body, in which the Logos is incarnated upon earth as a living, historical Buddha.

1.02 - THE QUATERNIO AND THE MEDIATING ROLE OF MERCURIUS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [9] B C D E represent the outside, A is the inside, as it were the origin and source from which the other letters flow, and likewise the final goal to which they flow back,41 F G stands for Above and Below. Together the letters A B C D E F G clearly signify the hidden magical Septenary. The central point A, the origin and goal, the Ocean or great sea, is also called a circulus exiguus, very small circle, and a mediator making peace between the enemies or elements, that they may love one another in a meet embrace.42 This little inner circle corresponds to the Mercurial Fountain in the Rosarium, which I have described in my Psychology of the Transference. The text calls it the more spiritual, perfect, and nobler Mercurius,43 the true arcane substance, a spirit, and goes on:
  For the spirit alone penetrates all things, even the most solid bodies.44 Thus the catholicity of religion, or of the true Church, consists not in a visible and bodily gathering together of men, but in the invisible, spiritual concord and harmony of those who believe devoutly and truly in the one Jesus Christ. Whoever attaches himself to a particular church outside this King of Kings, who alone is the shepherd of the true spiritual church, is a sectarian, a schismatic, and a heretic. For the Kingdom of God cometh not with observation, but is within us, as our Saviour himself says in the seventeenth chapter of St. Luke.45

1.02 - The Shadow, #Aion, #Carl Jung, #Psychology
  ered to the Swiss Society for Practical Psychology, in Zurich, 1948. The material
  was first published in the Wiener Zeitschrift fur Nervenheilkunde und deren

1.02 - The Three European Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  And this occurred in the wake of Petrus Hispanus (PetrusLucitanus), the later Pope John XXI (d. 1277), who had authored the first comprehensive European textbook on Psychology (De anima), introducing via Islam and Spain the Aristotelian theory of the soul. Shortly thereafter, Duns Scotus (d. 1308) freed theology from the hieratic rigors of scholasticism by teaching the primacy of volition and emotion. And the blindness of antiquity to time inherent in its unperspectival, psychically-stressed world (which amounted to a virtual timelessness) gave way to the visualization of and openness to time with a quantifiable, spatial character. This was exemplified by the erection of the first public clock in the courtyard of Westminister Palace in 1283,an event anticipated by Pope Sabinus, who in 604ordered the ringing of bells to announce the passing of the hours.
  We shall examine the question of time in detail later in our discussion; here we wish to point out that there is a forgotten but essential interconnection between time and the psyche. The closed horizons of antiquity's celestial cave-like vault express a soul not yet awakened to spatial time-consciousness and temporal quantification. The "heaven of the heart" mentioned by Origen was likewise a self-contained inner heaven first exteriorized into the heavenly landscapes of the frescoes by the brothers Ambrogio and Pietro Lorenzetti in the church of St. Francesco in Assisi (ca. 1327-28). One should note that these early renderings of landscape and sky, which include a realistic rather than symbolic astral-mythical moon, are not merely accidental pictures with nocturnal themes. In contrast to the earlier vaulted sky, the heaven of these frescoes is no longer an enclosure; it is now rendered from the vantage point of the artist and expresses the incipient perspectivity of a confrontation with space, rather than an unperspectival immersion or inherence in it. Man is henceforth not just in the world but begins to possess it; no longer possessed by heaven, he becomes a conscious possessor if not of the heavens, at least of the earth. This shift is, of course, a gain as well as a loss.
  --
  By unveiling these connections we are not giving in to mere speculation; we are only noting the plainly uttered testimony of the words themselves. Nor are we inventing associations that may follow in the wake of linguistic investigation; on the contrary, only if we were to pursue such associations or amplifications as employed by modern scientific Psychology, notably analytical Psychology, could we be accused of irrational or non-mental thought. It would be extremely dangerous, in fact, to yield to the chain reaction of associative and amplified thought-processes that propagate capriciously in the psyche and lead to the psychic inflation from which few psychoanalysts are immune.
  While plumbing the hidden depths of the word roots, we will have to be constantly mindful of connections forgotten by contemporary man. Any attempt to probe this region is likely to unleash a negative reaction in present-day man, since such insights into the shadowy depth are unsettling; they remind him too much of the dark depths which he does not yet dare to acknowledge in himself. Yet it is perfectly permissible today, and to some degree indispensible, to think symbolical while describing symbolic processes. If we insist an such symbolic thinking, however, one precept must be observed: as far as possible we must possess an insight into the particular symbol; that is, we must be certain and aware of the symbolism involved. If we are not, we lose our self-assurance and become victims of the symbol, captive to an unknown power that controls us according to its will. We would expressly warn here of such psychic violation by the symbol, as well as of the psychic bondage that results from an inadequate awareness and knowledge of symbolic thinking.

1.02 - What is Psycho therapy?, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  infantile desires through analytical insight, whereas individual Psychology
  tries to replace them by collectivizing the individual on the basis of the herd
  --
  course. Consider a man who is largely unconscious of his own Psychology:
  in order to educate him to the point where he can consciously take the right
  --
  future the lineaments of a new practical Psychology have already begun to
  take shape, which will embrace the insights of the doctor as well as of the

1.031 - Intense Aspiration, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The attainment of that higher reality is difficult merely because of its inseparability from us. Everything that is connected with us is most difficult to understand. We can understand everything connected with others. We can be masters in the Psychology of others' minds, but about our own minds we are the biggest fools we cannot understand anything. Likewise, we may be very clear about all things in this world, but completely idiotic about things connected with our own self, and so the difficulty has arisen. The object of the quest is somehow or other subtly connected with our self that is the difficulty of the whole matter. If it had been really far off, unconnected with us, that would be a different thing altogether. But it is connected with us, and so there is a necessity to reorganise our way of thinking.
  I can give a certain practical suggestion as to how this can be achieved in our daily routines of sadhana. What makes it difficult for us to generate such a genuine aspiration within us is our habitual association with hackneyed factors outside. We are used to living in a certain type of atmosphere, and we are continuing to live in that atmosphere we have not changed that atmosphere. Merely because we have left Rameswaram and come to Kasi, it does not mean that the atmosphere has changed; it is the same atmosphere. We see the same people; we breath the same air; we drink the same water; we have the same hunger and thirst; we sleep in the same manner; we have anger; we have irritation, perplexity, and prejudice of the same type, and we think in the same way as we thought in Rameswaram there is absolutely no difference. So, what is the difference? What change has been brought about? What is necessary is that this change of location that we have effected becomes helpful in bringing about a change inwardly also. Otherwise, why should we move from place to place, as if we have no other work? We can stay in one place, wherever it is.

1.036 - The Rise of Obstacles in Yoga Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The Psychology of the destruction of these obstacles is most interesting. Only a sincere seeker, one who practises yoga, will know the interesting features of these processes. These are not theoretical discussions or academic subjects, but they are, as a matter of fact, the hard realities of practical life. The obstacles are nothing but the peculiar relationships that we have with things outside; these are the obstacles. By 'relationship', we do not mean the visible relationships of friendliness and enmity, etc. love, hatred, and the like with which we are familiar in waking life. The relationships are the connection of our whole personality with everything outside, and not merely in the function of thought on its conscious level.
  That is the reason why we have different types of feeling in respect of persons and things at different times, and we frequently go on changing our attitude towards persons and things. The reason is that our relationships with externals are not necessarily the conscious relationships, but the invisible potentialities and the urges that are present on the subconscious and the unconscious levels. They are more powerful than those on the conscious levels, and they are the real personality. Psychoanalysts tell us that the conscious level is like the tip of an iceberg in the ocean, the larger portion of it being submerged and invisible. We do not see it at all, but it is so hard that it can severely damage a ship if the ship hits it. Likewise, our larger personality is hidden inside, and a very insignificant part comes out as what we appear to be in conscious life.

1.03 - Concerning the Archetypes, with Special Reference to the Anima Concept, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  pirical approach to Psychology is a thing of the past, his general
  attitude remains very much the same as it was before, when
  --
  clear to the scientific world that Psychology was a field of expe-
  rience and not a philosophical theory. To the increasing ma-
  --
  ing that there had once been an "experimental Psychology," 4
  to which we owe many descriptions that are still valuable today.
  --
  Prevorst. 5 All "romantic" descriptions in Psychology were anath-
  ema to the new developments in scientific method. The exag-
  --
  3 Principles of Physiological Psychology (orig. 1874) .
  4 Cf. G. H. von Schubert's compilation, Altes und Neues aus dem Gebiet der
  --
  cepts permitted, so that it looked almost as if Psychology were
  an offshoot of the physiology of the instincts. This limitation of
  --
  *3 Thus it was overlooked by the whole of medical Psychology
  that a Psychology of the neuroses, such as Freud's, is left hang-
  ing in mid air if it lacks knowledge of a general phenomenology.
  --
  noy, of Geneva, in his account of the Psychology of an unusual
  personality. 7 This was followed by the first attempt at synthesis:
  --
  tatively descriptive methods. Medical Psychology has recognized
  that the salient facts are extraordinarily complex and can be
  --
  bution and significance of the syzygy motif in the Psychology of
  primitives, 8 in mythology, in comparative religion, and in the
  --
  the concept of the anima. His knowledge of the Psychology of
  the neuroses may give him some idea of it, but it is only a knowl-
  --
  a scientific Psychology must regard those transcendental intui-
  tions that sprang from the human mind in all ages as projec-
  --
  Romans-poemes du XIV siecle. [Also cf. Psychology and Alchemy, pars. 315ft.
   Editors.]
  --
  brought to light by dream Psychology and psychopathology which would be abso-
  lutely incommunicable through language.
  --
  a man reveals the Psychology of this archetype in the form
  either of boundless fascination, overvaluation, and infatuation,
  --
  haereses. 30 Cf. Psychology and Alchemy.
  7 o

1.03 - Man - Slave or Free?, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The exclusive pursuit of Yoga by men who seclude themselves either physically or mentally from the contact of the world has led to an erroneous view of this science as something mystic, far-off and unreal. The secrecy which has been observed with regard to Yogic practices,a necessary secrecy in the former stages of human evolution,has stereotyped this error. Practices followed by men who form secret circles and confine the instruction in the mysteries strictly to those who have a certain preparatory fitness, inevitably bear the stamp to the outside world of occultism. In reality there is nothing intrinsically hidden, occult or mystic about Yoga. Yoga is based upon certain laws of human Psychology, a certain knowledge about the power of the mind over the body and the inner spirit over the mind which are not generally realised and have hitherto been considered by those in the secret too momentous in their consequences for disclosure until men should be trained to use them aright. Just as a set of men who had discovered and tested the uttermost possibilities of mesmerism and hypnotism might hesitate to divulge them freely to the world lest the hypnotic power should be misused by ignorance or perversity or abused in the interests of selfishness and crime, so the Yogins have usually preserved the knowledge of these much greater forces within us in a secrecy broken only when they were sure of the previous ethical and spiritual training of the neophyte and his physical and moral fitness for the Yogic practices. It became therefore an established rule for the learner to observe strict reserve as to the inner experiences of Yoga and for the developed Yogin as far as possible to conceal himself. This has not prevented treatises and manuals from being published dealing with the physical or with the moral and intellectual sides of Yoga. Nor has it prevented great spirits who have gained their Yoga not by the ordinary careful and scientific methods but by their own strength and the special grace of God, from revealing themselves and their spiritual knowledge to mankind and in their intense love for humanity imparting something of their power to the world. Such were Buddha, Christ, Mahomed, Chaitanya, such have been Ramakrishna and Vivekananda. It is still the orthodox view that the experiences of Yoga must not be revealed to the uninitiated. But a new era dawns upon us in which the old laws must be modified Already the West is beginning to discover the secrets of Yoga. Some of its laws have revealed themselves however dimly and imperfectly to the scientists of Europe while others through Spiritualism, Christian Science, clairvoyance, telepathy and other modern forms of occultism are being almost discovered by accident as if by men groping in the dark and stumbling over truths they cannot understand. The time has almost come when India can no longer keep her light to herself but must pour it out upon the world. Yoga must be revealed to mankind because without it mankind cannot take the next step in the human evolution.
  The Psychology of the human race has not yet been discovered by Science. All creation is essentially the same and proceeds by similar though not identical laws. If therefore we see in the outside material world that all phenomena proceed from and can be reduced to a single causal substance from which they were born, in which they move and to which they return, the same truth is likely to hold good in the psychical world. The unity of the material universe has now been acknowledged by the scientific intellect of Europe and the high priests of atheism and materialism in Germany have declared the ekam evdvityam in matter with no uncertain voice. In so doing they have merely reaffirmed the discovery made by Indian masters of the Yogic science thousands of years ago. But the European scientists have not discovered any sure and certain methods, such as they have in dealing with gross matter, for investigating psychical phenomena. They can only observe the most external manifestations of mind in action. But in these manifestations the mind is so much enveloped in the action of the outer objects and seems so dependent on them that it is very difficult for the observer to find out the springs of its action or any regularity in its workings. The European scientists have therefore come to the conclusion that it is the stimulations of outside objects which are the cause of psychical phenomena, and that even when the mind seems to act of itself and on its own material it is only associating, grouping together and manipulating the recorded experiences from outside objects. The very nature of mind is, according to them, a creation of past material experience transmitted by heredity with such persistence that we have grown steadily from the savage with his rudimentary mind to the civilised man of the twentieth century. As a natural result of these materialistic theories, science has found it difficult to discover any true psychical centre for the multifarious phenomena of mind and has therefore fixed upon the brain, the material organ of thought, as the only real centre. From this materialistic philosophy have resulted certain theories very dangerous to the moral future of mankind. First, man is a creation and slave of matter. He can only master matter by obeying it Secondly, the mind itself is a form of gross matter and not independent of and master of the senses. Thirdly, there is no real free will, because all our action is determined by two great forces, heredity and environment. We are the slaves of our nature, and where we seem to be free from its mastery, it is because we are yet worse slaves of our environment, worked on by the forces that surround and manipulate us.
  It is from these false and dangerous doctrines of materialism which tend to subvert mans future and hamper his evolution, that Yoga gives us a means of escape. It asserts on the contrary mans freedom from matter and gives him a means of asserting that freedom. The first great fundamental discovery of the Yogins was a means of analysing the experiences of the mind and the heart. By Yoga one can isolate mind, watch its workings as under a microscope, separate every minute function of the various parts of the antakaraa, the inner organ, every mental and moral faculty, test its isolated workings as well as its relations to other functions and faculties and trace backwards the operations of mind to subtler and ever subtler sources until just as material analysis arrives at a primal entity from which all proceeds, so Yoga analysis arrives at a primal spiritual entity from which all proceeds. It is also able to locate and distinguish the psychical centre to which all psychical phenomena gather and so to fix the roots of personality. In this analysis its first discovery is that mind can entirely isolate itself from external objects and work in itself and of itself. This does not, it is true, carry us very far because it may be that it is merely using the material already stored up by its past experiences. But the next discovery is that the farther it removes itself from objects, the more powerfully, surely, rapidly can the mind work with a swifter clarity, with a victorious and sovereign detachment. This is an experience which tends to contradict the scientific theory, that mind can withdraw the senses into itself and bring them to bear on a mass of phenomena of which it is quite unaware when it is occupied with external phenomena. Science will naturally challenge these as hallucinations. The answer is that these phenomena are related to each other by regular, simple and intelligible laws and form a world of their own independent of thought acting on the material world. Here too Science has this possible answer that this supposed world is merely an imaginative reflex in the brain of the material world and to any arguments drawn from the definiteness and unexpectedness of these subtle phenomena and their independence of our own will and imagination it can always oppose its theory of unconscious cerebration and, we suppose, unconscious imagination. The fourth discovery is that mind is not only independent of external matter, but its master; it can not only reject and control external stimuli, but can defy such apparently universal material laws as that of gravitation and ignore, put aside and make nought of what are called laws of nature and are really only the laws of material nature, inferior and subject to the psychical laws because matter is a product of mind and not mind a product of matter. This is the decisive discovery of Yoga, its final contradiction of materialism. It is followed by the crowning realisation that there is within us a source of immeasurable force, immeasurable intelligence, immeasurable joy far above the possibility of weakness, above the possibility of ignorance, above the possibility of grief which we can bring into touch with ourselves and, under arduous but not impossible conditions, habitually utilise or enjoy. This is what the Upanishads call the Brahman and the primal entity from which all things were born, in which they live and to which they return. This is God and communion with Him is the highest aim of Yogaa communion which works for knowledge, for work, for delight.

1.03 - .REASON. IN PHILOSOPHY, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  metaphysics, theology, Psychology, epistemology, or formal science, or
  a doctrine of symbols, like logic and its applied form mathematics.
  --
  forms of Psychology: if we try to conceive of the first conditions of
  the metaphysics of language, _i.e._ in plain English, of reason, we

1.03 - Self-Surrender in Works - The Way of The Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  3 It is not indispensable for the Karmayoga to accept implicitly all the philosophy of the Gita. We may regard it, if we like, as a statement of psychological experience useful as a practical basis for the Yoga; here it is perfectly valid and in entire consonance with a high and wide experience. For this reason I have thought it well to state it here, as far as possible in the language of modern thought, omitting all that belongs to metaphysics rather than to Psychology.
  * *

1.03 - Some Aspects of Modern Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  Psycho therapy and modern Psychology are as yet individual
  experiments with little or no general applicability. They rest upon the
  --
  universities. Nevertheless the problems of modern Psychology have
  aroused a widespread interest out of all proportion to the exceedingly
  --
  Medical Psychology is still pioneer work, but it looks as if the medical
  profession were beginning to see a psychic side to many things which have
  --
  the neuroses, whose psychic nature is no longer seriously contested.Medical Psychology seems, therefore, to be coming into its own. But
  where, we may ask, can the medical student learn it? It is important for the
  doctor to know something about the Psychology of his patients, and about
  the Psychology of nervous, mental, and physical diseases. Quite a lot is
  known about these things among specialists, though the universities do not
  --
  teaching medical Psychology.
  [50]
  --
   Psychology, though there may be a Psychology for doctors. Psychology is
  not for professionals only, nor is it peculiar to certain diseases. It is
  --
  normal Psychology as the mere expression of a clash between instinct and
  moral law, or other inconveniences of that kind. Since the beginning of
  --
  differently and produce a perfectly decent and respectable Psychology
  which is just as true, relatively speaking, as the sordid underside. I do not

1.03 - Supernatural Aid, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  saviors (see infra, pp. 342-345). (See C. G. Jung, Psychology and Alchemy,
  part III, "Religious Ideas in Alchemy." (Orig. 1936.) For the retort, see

1.03 - The Coming of the Subjective Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  In Europe and in modern times this has taken the form of a clear and potent physical Science: it has proceeded by the discovery of the laws of the physical universe and the economic and sociological conditions of human life as determined by the physical being of man, his environment, his evolutionary history, his physical and vital, his individual and collective need. But after a time it must become apparent that the knowledge of the physical world is not the whole of knowledge; it must appear that man is a mental as well as a physical and vital being and even much more essentially mental than physical or vital. Even though his Psychology is strongly affected and limited by his physical being and environment, it is not at its roots determined by them, but constantly reacts, subtly determines their action, effects even their new-shaping by the force of his psychological demand on life. His economic state and social institutions are themselves governed by his psychological demand on the possibilities, circumstances, tendencies created by the relation between the mind and soul of humanity and its life and body. Therefore to find the truth of things and the law of his being in relation to that truth he must go deeper and fathom the subjective secret of himself and things as well as their objective forms and surroundings.
  This he may attempt to do for a time by the power of the critical and analytic reason which has already carried him so far; but not for very long. For in his study of himself and the world he cannot but come face to face with the soul in himself and the soul in the world and find it to be an entity so profound, so complex, so full of hidden secrets and powers that his intellectual reason betrays itself as an insufficient light and a fumbling seeker: it is successfully analytical only of superficialities and of what lies just behind the superficies. The need of a deeper knowledge must then turn him to the discovery of new powers and means within himself. He finds that he can only know himself entirely by becoming actively self-conscious and not merely self-critical, by more and more living in his soul and acting out of it rather than floundering on surfaces, by putting himself into conscious harmony with that which lies behind his superficial mentality and Psychology and by enlightening his reason and making dynamic his action through this deeper light and power to which he thus opens. In this process the rationalistic ideal begins to subject itself to the ideal of intuitional knowledge and a deeper self awareness; the utilitarian standard gives way to the aspiration towards self-consciousness and self-realisation; the rule of living according to the manifest laws of physical Nature is replaced by the effort towards living according to the veiled Law and Will and Power active in the life of the world and in the inner and outer life of humanity.
  All these tendencies, though in a crude, initial and ill-developed form, are manifest now in the world and are growing from day to day with a significant rapidity. And their emergence and greater dominance means the transition from the ratio-nalistic and utilitarian period of human development which individualism has created to a greater subjective age of society. The change began by a rapid turning of the current of thought into large and profound movements contradictory of the old intellectual standards, a swift breaking of the old tables. The materialism of the nineteenth century gave place first to a novel and profound vitalism which has taken various forms from Nietzsches theory of the Will to be and Will to Power as the root and law of life to the new pluralistic and pragmatic philosophy which is pluralistic because it has its eye fixed on life rather than on the soul and pragmatic because it seeks to interpret being in the terms of force and action rather than of light and knowledge. These tendencies of thought, which had until yesterday a profound influence on the life and thought of Europe prior to the outbreak of the great War, especially in France and Germany, were not a mere superficial recoil from intellectualism to life and action,although in their application by lesser minds they often assumed that aspect; they were an attempt to read profoundly and live by the Life-Soul of the universe and tended to be deeply psychological and subjective in their method. From behind them, arising in the void created by the discrediting of the old rationalistic intellectualism, there had begun to arise a new Intuitionalism, not yet clearly aware of its own drive and nature, which seeks through the forms and powers of Life for that which is behind Life and sometimes even lays as yet uncertain hands on the sealed doors of the Spirit.
  --
  Behind it all the hope of the race lies in those infant and as yet subordinate tendencies which carry in them the seed of a new subjective and psychic dealing of man with his own being, with his fellow-men and with the ordering of his individual and social life. The characteristic note of these tendencies may be seen in the new ideas about the education and upbringing of the child that became strongly current in the pre-war era. Formerly, education was merely a mechanical forcing of the childs nature into arbitrary grooves of training and knowledge in which his individual subjectivity was the last thing considered, and his family upbringing was a constant repression and compulsory shaping of his habits, his thoughts, his character into the mould fixed for them by the conventional ideas or individual interests and ideals of the teachers and parents. The discovery that education must be a bringing out of the childs own intellectual and moral capacities to their highest possible value and must be based on the Psychology of the child-nature was a step forward towards a more healthy because a more subjective system; but it still fell short because it still regarded him as an object to be handled and moulded by the teacher, to be educated. But at least there was a glimmering of the realisation that each human being is a self-developing soul and that the business of both parent and teacher is to enable and to help the child to educate himself, to develop his own intellectual, moral, aesthetic and practical capacities and to grow freely as an organic being, not to be kneaded and pressured into form like an inert plastic material. It is not yet realised what this soul is or that the true secret, whether with child or man, is to help him to find his deeper self, the real psychic entity within. That, if we ever give it a chance to come forward, and still more if we call it into the foreground as the leader of the march set in our front, will itself take up most of the business of education out of our hands and develop the capacity of the psychological being towards a realisation of its potentialities of which our present mechanical view of life and man and external routine methods of dealing with them prevent us from having any experience or forming any conception. These new educational methods are on the straight way to this truer dealing. The closer touch attempted with the psychical entity behind the vital and physical mentality and an increasing reliance on its possibilities must lead to the ultimate discovery that man is inwardly a soul and a conscious power of the Divine and that the evocation of this real man within is the right object of education and indeed of all human life if it would find and live according to the hidden Truth and deepest law of its own being. That was the knowledge which the ancients sought to express through religious and social symbolism, and subjectivism is a road of return to the lost knowledge. First deepening mans inner experience, restoring perhaps on an unprecedented scale insight and self-knowledge to the race, it must end by revolutionising his social and collective self-expression.
  Meanwhile, the nascent subjectivism preparative of the new age has shown itself not so much in the relations of individuals or in the dominant ideas and tendencies of social development, which are still largely rationalistic and materialistic and only vaguely touched by the deeper subjective tendency, but in the new collective self-consciousness of man in that organic mass of his life which he has most firmly developed in the past, the nation. It is here that it has already begun to produce powerful results whether as a vitalistic or as a psychical subjectivism, and it is here that we shall see most clearly what is its actual drift, its deficiencies, its dangers as well as the true purpose and conditions of a subjective age of humanity and the goal towards which the social cycle, entering this phase, is intended to arrive in its wide revolution.

1.03 - The Phenomenon of Man, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
  two worlds of physics and Psychology, hitherto supposed
  irreconcilable. Matter and consciousness are bound together:

1.03 - The Syzygy - Anima and Animus, #Aion, #Carl Jung, #Psychology
  7 "The Psychology of the Transference," pars. 425ff. Cf. infra, pars. 3583., the
  Naassene quaternio.

1.03 - The Two Negations 2 - The Refusal of the Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the Psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate.
  13:Entering into that Consciousness, we may continue to dwell, like It, upon universal existence. Then we become aware, - for all our terms of consciousness and even our sensational experience begin to change, - of Matter as one existence and of bodies as its formations in which the one existence separates itself physically in the single body from itself in all others and again by physical means establishes communication between these multitudinous points of its being. Mind we experience similarly, and Life also, as the same existence one in its multiplicity, separating and reuniting itself in each domain by means appropriate to that movement. And, if we choose, we can proceed farther and, after passing through many linking stages, become aware of a supermind whose universal operation is the key to all lesser activities. Nor do we become merely conscious of this cosmic existence, but likewise conscious in it, receiving it in sensation, but also entering into it in awareness. In it we live as we lived before in the ego-sense, active, more and more in contact, even unified more and more with other minds, other lives, other bodies than the organism we call ourselves, producing effects not only on our own moral and mental being and on the subjective being of others, but even on the physical world and its events by means nearer to the divine than those possible to our egoistic capacity.

1.045 - Piercing the Structure of the Object, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  When we dissect an object into its components, the object ceases to be there; we have only the components. The appearance of a single, compact object before the mind is due to a misconception that has arisen in the mind. We dealt with this subject earlier, when we discussed some aspects of Buddhist Psychology and certain other relevant subjects in this connection. The belief in the solidity of an object, and the conviction that the object is completely outside one's consciousness, almost go together. They move hand in hand, and it is this difficulty that comes as a tremendous and serious obstacle in meditation.
  Whatever be our effort in meditation, the conviction that things are outside us and that they are completely out of our control will repeat itself so vehemently and forcefully that we will be unhappy. Doubts will arise in the mind. "After all, am I going to succeed? How can I control this mountain? What right have I over this mountain?" But we will realise, after repeated practise, that we have some say in the matter of the existence of even a mountain, though it may look that it is irrelevant to the question at hand. Ultimately there is nothing that is disconnected from us and, therefore, there is nothing which cannot be converted into an object of meditation. In fact there is nothing, anywhere in this world, which cannot become an avenue for the entry of consciousness into the Universal Reality. Any object, for the matter of that, can be taken as a suitable object for the purpose of meditation, because prakriti is permanently present, pervading everything in one form or the other, and so whatever be the object that we take for meditation, it is a form of prakriti, this pradhana of the Samkhya. So, there is no need to worry oneself about the choice of the object of meditation. It depends upon the predilection of the mind, the tendency of the mind, and the suitability of the relationship one has with the object that has been chosen.

1.04 - Descent into Future Hell, #The Red Book Liber Novus, #unset, #Zen
  Egyptian material. I could not then realize that it was all so archetypal, I need not seek connections. I was able to link the picture up with the sea of blood I had previously fantasized about. / Though I could not then grasp the significance of the hero killed, soon after I had a dream in which Siegfried was killed by myself It was a case of destroying the hero ideal of my efficiency. This has to be sacrificed in order that a new adaptation can be made; in short, it is connected with the sacrifice of the superior function in order to get at the libido necessary to activate the inferior functions" (Analytical Psychology, p. 48). (The killing of Siegfried occurs below in ch. 7.) Jung also anonymously cited and discussed this fantasy in his ETH lecture on
  June 14, 1935 (Modern Psychology, vols. 1. and 2, p. 223).
  86. The Corrected Draft continues: "Science" is deleted (p. 37).
  --
  86). See my Jung and the Making of Modern Psychology: The Dream of a Science, pp. 57-61.
  The Draft continues: The spirit of the depths was so alien to me that it took me twenty-five nights to comprehend him. And even then he was still so alien that I could neither see nor ask.
  --
  "hallucination" makes no sense in Psychology: / The Katabasis plays a very important role in the
  Middle Ages and the old masters conceived of the rising sun in this Katabasis as of a new light, the lux moderna, the jewel, the lapis" (Modern Psychology, p. 231).
  97. The Draft continues: My friends, I know that I speak in riddles. But the spirit of the depths has granted me a view of many things in order to help my weak comprehension. I want to tell you more about my visions so that you better understand which things the spirit of the depths would like you to see. May those be well who can see these things! Those who cannot must live them as blind fate, in images (p. 61).
  --
  102. On June 9, 1917, there was a discussion on the Psychology of the world war in the Association for Analytical Psychology following a presentation by Jules Vodoz on the Song of Roland. Jung argued that "Hypothetically, the World War can be raised to the subjective level. In detail, the authoritarian principle (tiling action on the basis of principles) clashes with the emotional principle. The collective unconscious enters into allegiance with the emotional." Concerning the hero, he said: The hero-the beloved figure of the people, should fall. All heroes bring themselves down by carrying the heroic attitude beyond a certain limit, and hence lose their footing (MAP,vol. 2, p. 10). The psychological interpretation of the First World War on the subjective level describes what is developed in this chapter. The connection between individual and collective Psychology which he articulates here forms one of the leitmotifs of his later work
  (Of Present and Future [1957], CW 10).

1.04 - GOD IN THE WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  It is in the literature of Mahayana and especially of Zen Buddhism that we find the best account of the Psychology of the man for whom Samsara and Nirvana, time and eternity, are one and the same. More systematically perhaps than any other religion, the Buddhism of the Far East teaches the way to spiritual Knowledge in its fulness as well as in its heights, in and through the world as well as in and through the soul. In this context we may point to a highly significant fact, which is that the incomparable landscape painting of China and Japan was essentially a religious art, inspired by Taoism and Zen Buddhism; in Europe, on the contrary, landscape painting and the poetry of nature worship were secular arts which arose when Christianity was in decline, and derived little or no inspiration from Christian ideals.
  Blind, deaf, dumb!

1.04 - Pratyahara, #Liber ABA, #Aleister Crowley, #Philosophy
  9:Before we go on to this, however, we must consider what is meant by success in Pratyahara. This is a very extensive subject, and different authors take widely divergent views. One writer means an analysis so acute that every thought is resolved into a number of elements (see "The Psychology of Hashish," Section V, in Equinox II).
  10:Others take the view that success in the practice is something like the experience which Sir Humphrey Davy had as a result of taking nitrous oxide, in which he exclaimed: "The universe is composed exclusively of ideas."

1.04 - The Aims of Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  It is in applied Psychology, if anywhere, that we must be modest today
  and bear with an apparent plurality of contradictory opinions; for we arestill far from having anything like a thorough knowledge of the human
  --
   Psychology of lifes morning and a Psychology of its afternoon. As a rule,
  the life of a young person is characterized by a general expansion and a
  --
  viewpoint to a patient with the Adlerian type of Psychology, that is, an
  unsuccessful person with an infantile need to assert himself. Conversely, it
  --
  successful man with a pronounced pleasure-principle Psychology. When in
  a quandary the resistances of the patient may be valuable signposts. I am
  --
  valid Psychology today but rather an untold variety of temperaments and of
  more or less individual psyches that refuse to fit into any scheme.
  --
  discovered Psychology. So the child evidently represented his interest in the
  psychean idea I should never have arrived at of my own accord. Seenpurely theoretically, this dream image can mean anything or nothing. For
  --
  that is the gist of the matter for Psychology. It impressed the dreamer as a
  novel and interesting idea that the study of occultism might have something
  --
  possible about primitive Psychology, mythology, archaeology, and
  comparative religion, because these fields offer me invaluable analogies

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  action, fantasy and thought). It is no great leap of comparative Psychology to see their role in our society as
  analogous to that of the archaic religious leader and healer.

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The immediate or at any rate the earliest known successors of the Rishis, the compilers of the Brahmanas, the writers of theUpanishads give a clear & definite answer to this question.The Upanishads everywhere rest their highly spiritual & deeply mystic doctrines on the Veda.We read in the Isha Upanishad of Surya as the Sun God, but it is the Sun of spiritual illumination, of Agni as the Fire, but it is the inner fire that burns up all sin & crookedness. In the Kena Indra, Agni & Vayu seek to know the supreme Brahman and their greatness is estimated by the nearness with which they touched him,nedistham pasparsha. Uma the daughter of Himavan, the Woman, who reveals the truth to them is clearly enough no natural phenomenon. In the Brihadaranyaka, the most profound, subtle & mystical of human scriptures, the gods & Titans are the masters, respectively, of good and of evil. In the Upanishads generally the word devah is used as almost synonymous with the forces & functions of sense, mind & intellect. The element of symbolism is equally clear. To the terms of the Vedic ritual, to their very syllables a profound significance is everywhere attached; several incidents related in the Upanishads show the deep sense then & before entertained that the sacrifices had a spiritual meaning which must be known if they were to be conducted with full profit or even with perfect safety. The Brahmanas everywhere are at pains to bring out a minute symbolism in the least circumstances of the ritual, in the clarified butter, the sacred grass, the dish, the ladle. Moreover, we see even in the earliest Upanishads already developed the firm outlines and minute details of an extraordinary Psychology, physics, cosmology which demand an ancient development and centuries of Yogic practice and mystic speculation to account for their perfect form & clearness. This Psychology, this physics, this cosmology persist almost unchanged through the whole history of Hinduism. We meet them in the Puranas; they are the foundation of the Tantra; they are still obscurely practised in various systems of Yoga. And throughout, they have rested on a declared Vedic foundation. The Pranava, the Gayatri, the three Vyahritis, the five sheaths, the five (or seven) psychological strata, (bhumi, kshiti of the Vedas), the worlds that await us, the gods who help & the demons who hinder go back to Vedic origins.All this may be a later mystic misconception of the hymns & their ritual, but the other hypothesis of direct & genuine derivation is also possible. If there was no common origin, if Greek & Indian separated during the naturalistic period of the common religion supposed to be recorded in the Vedas it is surprising that even the little we know of Greek rites & mysteries should show us ideas coincident with those of Indian Tantra & Yoga.
  When we go back to the Veda itself, we find in the hymns which are to us most easily intelligible by the modernity of their language, similar & decisive indications. The moralistic conception of Varuna, for example, is admitted even by the Europeans. We even find the sense of sin, usually supposed to be an advanced religious conception, much more profoundly developed in prehistoric India than it was in any other old Aryan nation even in historic times. Surely, this is in itself a significant indication. Surely, this conception cannot have become so clear & strong without a previous history in the earlier hymns. Nor is it psychologically possible that a cult capable of so advanced an idea, should have been ignorant of all other moral & intellectual conceptions reverencing only natural forces & seeking only material ends. Neither can there have been a sudden leap filled up only by a very doubtful henotheism, a huge hiatus between the naturalism of early Veda and the transcendentalism of the Vedic Brahmavada admittedly present in the later hymns. The European interpretation in the face of such conflicting facts threatens to become a brilliant but shapeless monstrosity. And is there no symbolism in the details of the Vedic sacrifice? It seems to me that the peculiar language of the Veda has never been properly studied or appreciated in this connection. What are we to say of the Vedic anxiety to increase Indra by the Soma wine? Of the description of Soma as the amritam, the wine of immortality, & of its forces as the indavah or moon powers? Of the constant sense of the attacks delivered by the powers of evil on the sacrifice? Of the extraordinary powers already attri buted to the mantra & the sacrifice? Have the neshtram potram, hotram of the Veda no symbolic significance? Is there no reason for the multiplication of functions at the sacrifice or for the subtle distinctions between Gayatrins, Arkins, Brahmas? These are questions that demand a careful consideration which has never yet been given for the problems they raise.
  --
  Even this confirmation may not be sufficient. For although the new version may have the immense superiority of a clear depth & simplicity supported & confirmed by a minute & consistent scientific experimentation, although it may explain rationally & simply most or all of the passages which have baffled the older & the newer, the Eastern & the Western scholars, still the confirmation may be discounted as a personal test applied in the light of a previous conclusion. If, however, there is a historical confirmation as well, if it is found that Veda has exactly the same Psychology & philosophy as Vedanta, Purana, Tantra & ancient & modern Yoga & all of them indicate the same Vedic results which we ourselves have discovered in our experience, then we may possess our souls in peace & say to ourselves that we have discovered the meaning of Veda; its true meaning if not all its significance. Nor need we be discouraged, if we have to disagree with Sayana & Yaska in the actual rendering of the hymns no less than with the Europeans. Neither of these great authorities can be held to be infallible. Yaska is an authority for the interpretation of Vedic words in his own age, but that age was already far subsequent to the Vedic & the sacred language of the hymns was already to him an ancient tongue. The Vedas are much more ancient than we usually suppose. Sayana represents the scholarship & traditions of a period not much anterior to our own. There is therefore no authoritative rendering of the hymns. The Veda remains its own best authority.
  But all this triple labour is a work of great responsibility, minute research and an immense & meticulous industry. Meanwhile I hold myself justified in opening the way by a purely hypothetical entrance into the subject, suggesting possibilities for the present rather than seeking to enforce a settled opinion. There is a possible theory that may be proposed, certain provisional details of it that may be formulated. A few initial stones may be laid down to help in crossing by a convenient ford this great stream of the Veda.
  --
  (1) Vedic religion is based on an elaborate Psychology & cosmology of which the keyword is the great Vedic formula OM, Bhur Bhuvah Swah; the three vyahritis and the Pranava. The three Vyahritis are the three lower principles ofMatter, Life & Mind, Annam, Prana & Manas of the Vedanta. OM is Brahman or Sacchidananda of whom these three are the expressions in the phenomenal world. OM & the vyahritis are connected by an intermediate principle, Mahas, Vijnanam of the Vedanta, ideal Truth which has arranged the lower worlds & on which amidst all their confusions they rest.
  (2) Corresponding roughly to the vyahritis are three worlds, Bhurloka (Prana-Annam, the material world), Bhuvarloka (Prana-Manas, the lower subjective world), Swarloka (Manas- Buddhi, the higher subjective world). These are the tribhuvana of Hinduism.
  --
  What is Mah or Mahas?The word means great, embracing, full, comprehensive. The Earth, also, because of its wideness & containing faculty is called mahi,just as it is called prithivi, dhara, medini, dharani, etc. In various forms, the root itself, mahi, mahitwam, maha, magha, etc, it recurs with remarkable profusion and persistence throughout the Veda. Evidently it expressed some leading thought of the Rishis, was some term of the highest importance in their system of Psychology. Turning to the Purana we find the term mahat applied to some comprehensive principle which is supposed itself to be near to the unmanifest, avyaktam but to supply the material of all that is manifest and always to surround, embrace and uphold it. Mahat seems here to be an objective principle; but this need not trouble us; for in the old Hindu system all that is objective had something subjective corresponding to it and constituting its real nature. We find it explicitly declared in the Vishnu Purana that all things here are manifestations of vijnana, pure ideal knowledge, sarvani vijnanavijrimbhitaniideal knowledge vibrating out into intensity of various phenomenal existences each with its subjective reason for existence and objective case & form of existence. Is ideal knowledge then the subjective principle of mahat? If so, vijnanam and the Vedic mahas are likely to be terms identical in their philosophical content and psychological significance. We turn to the Upanishads and find mention made more than once of a certain subjective state of the soul, which is called Mahan Atma, a state into which the mind and senses have to be drawn up as we rise by samadhi of the instruments of knowledge into the supreme state of Brahman and which is superior therefore to these instruments. The Mahan Atma is the state of the pure Brahman out of which the vijnana or ideal truth (sattwa or beness of things) emerges and it is higher than the vijnana but nearer us than the Unmanifest or Avyaktam (Katha: III.10, 11,13 & VI.7). If we understand by the Mahan Atma that status of soul existence (Purusha) which is the basis of the objective mahat or mahati prakriti and which develops the vijnanam or ideal knowledge as its subjective instrument, then we shall have farther light on the nature of Mahas in the ancient conceptions. We shall see that it is ideal knowledge, vijnanam, or is connected with ideal knowledge.
  But we have first one more step in our evidence to notice,the final & conclusive link. In the Taittiriya Upanishad we are told that there are three vyahritis, Bhur, Bhuvar, Swar, but the Rishi Mahachamasya insisted on a fourth, Mahas. What is this fourth vyahriti? It is evidently some old Vedic idea and can hardly fail to be our maho arnas. I have already, in my introduction, outlined briefly the Vedic, Vedantic & Puranic system of the seven worlds and the five bodies. In this system the three vyahritis constitute the lower half of existence which is in bondage to Avidya. Bhurloka is the material world, our dwelling place, in which Annam predominates, in which everything is subject to or limited by the laws of matter & material consciousness. Bhuvar are the middle worlds, antariksha, between Swar & Bhur, vital worlds in which Prana, the vital principle predominates and everything is subject to or limited by the laws of vitality & vital consciousness. Swarloka is the supreme world of the triple system, the pure mental kingdom in which manasei ther in itself or, as one goes higher, uplifted & enlightened by buddhipredominates & by the laws of mind determines the life & movements of the existences which inhabit it. The three Puranic worlds Jana, Tapas, Satya,not unknown to the Vedaconstitute the Parardha; they are the higher ranges of existence in which Sat, Chit, Ananda, the three mighty elements of the divine nature predominate respectively, creative Ananda or divine bliss in Jana, the power of Chit (Chich-chhakti) or divine Energy in Tapas, the extension [of] Sat or divine being in Satya. But these worlds are hidden from us, avyaktalost for us in the sushupti to which only great Yogins easily attain & only with the Anandaloka have we by means of the anandakosha some difficult chance of direct access. We are too joyless to bear the surging waves of that divine bliss, too weak or limited to move in those higher ranges of divine strength & being. Between the upper hemisphere & the lower is Maharloka, the seat of ideal knowledge & pure Truth, which links the free spirits to the bound, the gods who deliver to the gods who are in chains, the wide & immutable realms to these petty provinces where all shifts, all passes, all changes. We see therefore that Mahas is still vijnanam and we can no longer hesitate to identify our subjective principle of mahas, source of truth & right thinking awakened by Saraswati through the perceptive intelligence, with the Vedantic principle of vijnana or pure buddhi, instrument of pure Truth & ideal knowledge.
  --
  It was this aspect of impure mahas, vijnanam working not in its own home, swe dame but in the house of a stranger, as a servant of an inferior faculty, reason as we call it, which led the Rishi Mahachamasya to include mahas among the vyahritis. But vijnana itself is an integral part of the supreme movement, it is divine thought in divine being,therefore not a vyahriti. The Veda uses to express this pure Truth &ideal knowledge another word, equivalent in meaning to mahat,the word brihat and couples with it two other significant expressions, satyam & ritam. This trinity of satyam ritam brihatSacchidananda objectivisedis the Mahan Atma. Satyam is Truth, the principle of infinite & divine Being, Sat objectivised to Knowledge as the Truth of things self-manifested; Ritam is Law, the motion of things thought out, the principle of divine self-aware energy, Chit-shakti objectivised to knowledge as the Truth of things selfarranged; Brihat is full content & fullness, satisfaction, Nature, the principle of divine Bliss objectivised to knowledge as the Truth of things contented with its own manifestation in law of being & law of action. For, as the Vedanta tells us, there is no lasting satisfaction in the little, in the unillumined or half-illumined things of mind & sense, satisfaction there is only in the large, the self-true & self-existent. Nalpe sukham asti bhumaiva sukham. Bhuma, brihat, mahat, that is God. It is Ananda therefore that insists on largeness & constitutes the mahat or brihat. Ananda is the soul of Nature, its essentiality, creative power & peace. The harmony of creative power & peace, pravritti & nivritti, jana & shama, is the divine state which we feelas Wordsworth felt itwhen we go back to the brihat, the wide & infinite which, containing & contented with its works, says of it Sukritam, What I have made, is good. Whoever enters this kingdom of Mahat, this Maho Arnas or great sea of ideal knowledge, comes into possession of his true being, true knowledge, true bliss. He attains the ideal powers of drishti, sruti, smritisees truth face to face, hears her unerring voice or knows her by immediate recognising memoryjust as we say of a friend This is he and need no reasoning of observation, comparison, induction or deduction to tell us who he is or to explain our knowledge to ourselvesthough we may, already knowing the truth, use a self-evident reasoning masterfully in order to convince others. The characteristic of ideal knowledge is first that it is direct in its approach, secondly, that it is self-evident in its revelation, swayamprakasha, thirdly, that it is unerring fact of being, sat, satyam in its substance. Moreover, it is always perfectly satisfied & divinely pleasurable; it is atmarati & atmastha, confines itself to itself & does not reach out beyond itself to grasp at error or grope within itself to stumble over ignorance. It is, too, perfectly effective whether for knowledge, speech or action, satyakarma, satyapratijna, satyavadi. The man who rising beyond the state of the manu, manishi or thinker which men are now, becomes the kavi or direct seer, containing what he sees,he who draws the manomaya purusha up into the vijnanamaya,is in all things true. Truth is his characteristic, his law of being, the stamp that God has put upon him. But even for the manishi ideal Truth has its bounties. For from thence come the intuitions of the poet, the thinker, the artist, scientist, man of action, merchant, craftsman, labourer each in his sphere, the seed of the great thoughts, discoveries, faiths that help the world and save our human works & destinies from decay & dissolution. But in utilising these messages from our higher selves for the world, in giving them a form or a practical tendency, we use our intellects, feelings or imaginations and alter to their moulds or colour with their pigments the Truth. That alloy seems to be needed to make this gold from the mines above run current among men. This then is Maho Arnas.The psychological conceptions of our remote forefa thers concerning it have so long been alien to our thought & experience that they may be a little difficult to follow & more difficult to accept mentally. But we must understand & grasp them in their fullness if we have any desire to know the meaning of the Veda. For they are the very centre & keystone of Vedic Psychology. Maho Arnas, the Great Ocean, is the stream of our being which at once divides & connects the human in us from the divine, & to cross over from the human to the divine, from this small & divided finite to that one, great & infinite, from this death to that immortality, leaving Diti for Aditi, alpam for bhuma, martyam for amritam is the great preoccupation & final aim of Veda & Vedanta.
  We can now understand the intention of the Rishi in his last verse and the greatness of the climax to which he has been leading us. Saraswati is able to give impulsion to Truth and awaken to right thinking because she has access to the Maho Arnas, the great ocean. On that level of consciousness, we are usually it must be remembered asleep, sushupta. The chetana or waking consciousness has no access; it lies behind our active consciousness, is, as we might say, superconscious, for us, asleep. Saraswati brings it forward into active consciousness by means of the ketu or perceptive intelligence, that essential movement of mind which accepts & realises whatever is presented to it. To focus this ketu, this essential perception on the higher truth by drawing it away from the haphazard disorder of sensory data is the great aim of Yogic meditation. Saraswati by fixing essential perception on the satyam ritam brihat above makes ideal knowledge active and is able to inform it with all those plentiful movements of mind which she, dhiyavasu, vajebhir vajinivati, has prepared for the service of the Master of the sacrifice. She is able to govern all the movements of understanding without exception in their thousand diverse movements & give them the single impression of truth and right thinkingvisva dhiyo vi rajati. A governed & ordered activity of soul and mind, led by the Truth-illuminated intellect, is the aim of the sacrifice which Madhuchchhanda son of Viswamitra is offering to the Gods.
  --
  But he is more than that; he is tuvijata, urukshaya. Uru, we shall find in other hymns, the Vast, is a word used as equivalent to Brihat to describe the ideal level of consciousness, the kingdom of ideal knowledge, in its aspect of joyous comprehensive wideness and capacity. It is clearly told us that men by overcoming & passing beyond the two firmaments of Mind-invitality, Bhuvar, & mind in intellectuality, Swar, arrive in the Vast, Uru, and make it their dwelling place. Therefore Uru must be taken as equivalent to Brihat; it must mean Mahas. Our Vedic Varuna, then, is a dweller in Mahas, in the vastness of ideal knowledge. But he is not born there; he is born or appears first in tuvi, that is, in strength or force. Since Uru definitely means the Vast, means Mahas, means a particular plane of consciousness, is, in short, a fixed term of Vedic Psychology, it is inevitable that tuvi thus coupled with it and yet differentiated, must be another fixed term of Vedic Psychology & must mean another plane of consciousness. We have found the meaning of Mahas by consulting Purana & Vedanta as well as the Veda itself. Have we any similar light on the significance of Tuvi? Yes. The Puranas describe to us three worlds above Maharloka,called, respectively, in the Puranic system, Jana, Tapas and Satya. By a comparison with Vedantic Psychology we know that Jana must be the world of Ananda of which the Mahajana Atma is the sustaining Brahman as the Mahan Atma is the sustaining Brahman of the vijnana, and we get this light on the subject that, just as Bhur, Bhuvah, Swar are the lower or human half of existence, the aparardha of the Brahmanda, (the Brahma-circle or universe of manifest consciousness), and answer objectively to the subjective field covered by Annam, Prana & Manas, just as Mahas is the intermediate world, link between the divine & human hemispheres, and corresponds to the subjective region of Vijnana, so Jana, Tapas & Satya are the divine half of existence, & answer to the Ananda with its two companion principles Sat andChit, the three constituting the Trinity of those psychological states which are, to & in our consciousness, Sacchidananda,God sustaining from above His worlds. But why is the world of Chit called Tapoloka? According to our conceptions this universe has been created by & in divine Awareness by Force, Shakti, or Power which [is] inherent in Awareness, Force of Awareness or Chit Shakti that moves, forms & realises whatever it wills in Being. This force, this Chit-shakti in its application to its work, is termed in the ancient phraseology Tapas. Therefore, it is told us that when Brahma the Creator lay uncreative on the great Ocean, he listened & heard a voice crying over the waters OM Tapas! OM Tapas! and he became full of the energy of the mantra & arose & began creation. Tapas & Tu or Tuvi are equivalent terms. We can see at once the meaning. Varuna, existing no doubt in Sat, appears or is born to us in Tapas, in the sea of force put out in itself by the divine Awareness, & descending through divine delight which world is in Jana, in production or birth by Tapas, through Ananda, that is to say, into the manifest world, dwells in ideal knowledge & Truth and makes there Ritam or the Law of the Truth of Being his peculiar province. It is the very process of all creation, according to our Vedic&Vedantic Rishis. Descending into the actual universe we find Varuna master of the Akash or ether, matrix and continent of created things, in the Akash watching over the development of the created world & its peoples according to the line already fixed by ideal knowledge as suitable to their nature and purposeya thatathyato vihitam shashwatibhyah samabhyah and guiding the motion of things & souls in the line of theritam. It is in his act of guidance and bringing to perfection of the imperfect that he increases by the law and the truth, desires it and naturally attains to it, has the spriha & the sparsha of the ritam. It is from his fidelity to ideal Truth that he acquires the mighty power by which he maintains the heavens and orders its worlds in their appointed motion.
  Such is his general nature and power. But there are also certain particular subjective functions to which he is called. He is rishadasa, he harries and slays the enemies of the soul, and with Mitra of pure discernment he works at the understanding till he brings it to a gracious pureness and brightness. He is like Agni, a kavih, one of those who has access to and commands ideal knowledge and with Mitra he supports and upholds Daksha when he is at his works; for so I take Daksham apasam. Mitra has already been described as having a pure daksha. The adjective daksha means in Sanscrit clever, intelligent, capable, like dakshina, like the Greek . We may also compare the Greek , meaning judgment, opinion etc & , I think or seem, and Latin doceo, I teach, doctrina etc. As these identities indicate, Daksha is originally he who divides, analyses, discerns; he is the intellectual faculty or in his person the master of the intellectual faculty which discerns and distinguishes. Therefore was Mitra able to help in making the understanding bright & pure,by virtue of his purified discernment.

1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  And while on this subject of phallicism, one is obliged to refer to C. J. Jung's Psychology of the Unconscious, accord- ing to which there is a gross misunderstanding of the term sexuality. By the latter, Freud understands " love " and includes therein all those tender feelings and emotions which have had their origin in a primitive erotic source, even if now their primary aim is entirely lost and another substituted for it. And it must also be borne in mind that the psycho-analysts themselves strictly emphasize the psychic side of sexuality and its importance besides its somatic expression.
  The Sepher Yetsirah states :

1.04 - The Self, #Aion, #Carl Jung, #Psychology
  amply confirmed by history as well as by empirical Psychology.
  What at first looks like an abstract idea stands in reality for
  --
  C. my " Psychology of the Child Archetype"; also Psychology and Alchemy,
  index, s.v. "Alius Philosophorum," "child," "hermaphrodite."
  --
  in Psychology which demonstrate as plainly as could be wished
  that the intellectual "grasp" of a psychological fact produces no
  --
  lect alone except Psychology, whose subject- the psyche- has
  more than the two aspects mediated by sense-perception and
  --
  10 Cf. Psychology and Alchemy, Part II, ch. 3. 11 [Cf. infra, par. 340.]
  32
  --
  book and the real illness which one has. In Psychology one pos-
  sesses nothing unless one has experienced it in reality. Hence a
  --
  6 4 Outside the narrower field of professional Psychology these
  figures meet with understanding from all who have any knowl-

1.056 - Lack of Knowledge is the Cause of Suffering, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  If we go into the Psychology of human nature, we will find that the whole of mankind is stupid and it has no understanding of what right conduct is, in the light of facts as they are. Nevertheless, this is the drama that has been going on since centuries merely because of the very nature of mankinds constitution he cannot jump over his own skin. But then, suffering also cannot be avoided. We cannot be a wiseacre and at the same time be a happy person. This wiseacre condition is very dangerous, but this is exactly what everyone is, and therefore it is that things are what they are. This avidya, or ignorance, is a strange something which is, as we were trying to understand previously in our considerations, a twist of consciousness, a kink in our mind, a kind of whim and fancy that has arisen in the very attitude of the individual towards things in general which has been taken as the perpetual mode of rightful thinking.
  This ignorance or avidya is, really speaking, an oblivion in respect of the nature of things in their own status, and an insistence and an emphasis of their apparent characteristics, their forms, their names and their relationships, upon the basis of which the history of the world moves and the activity of people goes on. This ignorance is the root cause of all mental suffering, which of course is the cause of every other suffering. It may be any kind of suffering; it is based ultimately on this peculiar inward root of dislocation of personality where begins our study of abnormal Psychology, if we would like to call it so.
  If abnormal Psychology is the study of disordered mental conditions, then we may say that every Psychology is abnormal Psychology, because there is no ordered mind anywhere in the world, in the sense that everything is set out of tune from reality. Psychoanalysts are fond of saying that when the mind is out of tune with reality, there is abnormality. This is a great dictum of Freud, Adler, Hume, and many others. But though the saying is well-defined and accepted by all psychologists, the crux of the matter is: what is reality with which the mind is supposed to be in tune? According to psychoanalysts, reality is the world that we see with our eyes and the society in which we are living.
  The point they make out is that if we are in tune with the way in which society expects us to live, we are normal. If we are not able to live in that manner, we are abnormal. The laws of society are supposed to be what they call the super-ego in psychoanalytical language. It has nothing to do with the ego that we are speaking of in philosophy; it is something different altogether. The superego is a Freudian word which implies the check that is put upon individual instincts and desires by the laws of human society outside. On account of this pressure that is exerted perpetually upon inward desires by the reality of social rules and regulations outside, every human being is kept in tension. Therefore, there is a tendency to revolt against society. No one is really happy with society, ultimately. There is a disrespect and a dislike and a discontent, but because we cannot wag our tail before this monster called society, we keep quiet. But sometimes we become vehement, and then so many consequences follow inwardly as well as outwardly.

1.05 - Adam Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Paths, as an undivided unity, to form what is called Adam Kadmon, or the Heavenly Man. We may assume the Sephiros to be the cosmic principles opera- tive in the macrocosm - universals, and correspondingly, since " As above so below ", they have their reflection in man as particulars. In this chapter, an attempt will be made to correlate the Sephiros to the principles in man, and endeavour to draw parallels and correspondences between various systems of mystical Psychology. If the student will bear in mind throughout a few of the important attri butions given in the previous two chapters, he will experience but little difficulty in understanding what follows here.
  " What is man ? Is he simply skin, flesh, bones, and veins ?
  --
  This quotation from the Sepher haZohar is the basis from which has been constructed a coherent system of Psychology or pneumatology, which may strike those who
  92

1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology
  3 For "city" cf. Psychology and Alchemy, pp. 104s.
  4 'H paaiXela rov 6eov ivrbs vfiwv toriv (The kingdom of God is within you [or
  --
  agreement with the empirical findings of Psychology, that there
  is an ever-present archetype of wholeness 22 which may easily
  --
  22 Psychology and Alchemy, pars. 323ft.
  40
  --
  plane of empirical Psychology. There it is simply the opposite
  of good. In the ancient world the Gnostics, whose arguments
  --
  the sphere of Christian Psychology and symbolism. A factor that
  no one has reckoned with, however, is the fatality inherent in
  --
  97 Psychology does not know what good and evil are in them-
  selves; it knows them only as judgments about relationships.
  --
  "real" too. It is evident that Psychology is concerned with a
  more or less subjective judgment, i.e., with a psychic antithesis
  --
  It is unfortunately only too real, which is why Psychology must
  insist on the reality of evil and must reject any definition that
  regards it as insignificant or actually non-existent. Psychology is
  an empirical science and deals with realities. As a psychologist,
  --
  about a disintegration of the God-concept, as Harnack thinks. Fear of Psychology
  should not be carried too far.
  --
  Since Psychology is not metaphysics, no metaphysical dualism
  can be derived from, or imputed to, its statements concerning
  --
  77 Cf. Psychology and Alchemy, pars. 323ft., and "The Relations between the Ego
  and the Unconscious," pars. 398ft.
  --
  78 Cf. "The Psychology of the Transference," pars. 425s.
  79 Elenchos, V, 8, 2 (trans, by F. Legge, I, p. 131). Cf. infra, pars. 358ft.
  80 Psychology and Alchemy, par. 334, and "The Psychology of the Transference,"
  pars. 457ft. 81 Basilides lived in the 2nd cent.
  --
  we have been discussing. The standpoint of a Psychology whose
  subject is the phenomenology of the psyche is evidently some-
  --
  93 Cf. Psychology and Alchemy, pars. 52ft., 122ft., and "A Study in the Process of
  Individuation," pars. 542, 550, 58 if.
  --
  transcendental idea of the self that serves Psychology as a work-
  ing hypothesis can never match that image because, although it

1.05 - Computing Machines and the Nervous System, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
  of logic. Psychology contains much that is foreign to logic, but-­
  and this is the important fact-­any logic which means anything
  --
  been different. Similarly, in Psychology, the notion of mental
  content dominated that of mental process. This may well have

1.05 - Problems of Modern Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  Adler does not call his Psychology psychoanalysis but individual
   Psychology; while I prefer to call my own approach analytical
  --
  both psychoanalysis and individual Psychology as well as other
  endeavours in the field of complex Psychology.
  [116]
  --
  seem to the layman that there can be only one Psychology, and he might
  therefore suppose these distinctions to be either subjective quibbles or the
  --
  mentioning other systems not included under analytical Psychology.There are in fact many different methods, standpoints, views, and beliefs
  which are all at war with one another, chiefly because they all
  --
  endeavours, which we sum up under the term analytical Psychology, to
  solve the problem of the psyche.
  --
   Psychology. This Psychology bears the unmistakable stamp of the doctors
  consulting-room, as can be seen not only in its terminology but also in its
  --
  largely contri buted to the divorce between modern Psychology and the
  academic or humane sciences, for Psychology explains things in terms ofirrational nature, whereas the latter studies are grounded in the intellect.
  The distance between mind and nature, difficult to bridge at best, is still
  --
  achievements of analytical Psychology.
  [122]
  Since the endeavours of our Psychology are so extraordinarily
  heterogeneous, it is only with the greatest difficulty that we can take up a
  --
  would not wish to see the main achievement of our Psychology at this
  stage merely in the fact that some sufferers are cured, but rather in the
  --
  difficult to imagine anything more unsavoury than a wholesale confessionof sin. Psychology simply establishes the fact that we have here a sore spot
  of first-rate importance. As the next stage, the stage of elucidation, will
  --
  It is of course obvious that the new Psychology would have remained
  at the stage of confession had catharsis proved itself a panacea. First and
  --
  destructive if overdone or handled one-sidedly. Nevertheless Psychology
  has profited greatly from Freuds pioneer work; it has learned that human
  --
  imaginary suppression. Obviously Adler has in mind the Psychology of the
  under-dog or social failure, whose one passion is self-assertion. Such
  --
  nearly two million gods, so Psychology, if it is to develop further, must
  leave behind so entirely negative a thing as Freuds conception of the
  --
  Each stage in the development of our Psychology has something
  curiously final about it. Catharsis, with its heart-felt outpourings, makes
  --
  entendu. In the same way, the three stages of analytical Psychology so far
  dealt with are by no means truths of such a nature that the last of them has
  --
  despair that in practical Psychology there are no universally valid recipes
  and rules. There are only individual cases with the most heterogeneous
  --
  Thus the fourth stage of analytical Psychology requires the counter-
  application to the doctor himself of whatever system is believed inand
  --
  developments in analytical Psychology confront us with the imponderable
  elements in the human personality; that we have learned to place in the
  --
  the objective level in the history of our Psychologyconfession,
  elucidation, educationpasses to the subjective level; in other words, what
  --
  method of self-education, and with this the horizon of our Psychology is
  immeasurably widened. The crucial thing is no longer the medical
  --
  the suffering that torments us all. For this reason analytical Psychology can
  claim to serve the common wealmore so even than the previous stages

1.05 - Ritam, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  If we suppose evil in this rik to connote or include moral evil we find Dakshina to have a share, the active energy of the viveka to take its part in the function of protection from sin which is one of the principal attributes of Varuna. It is part of the ideas of Vedanta that sin is in reality a form of ignorance and is purified out of the system by the illumination of divine knowledge. We begin to find by this sin-effacing attri bute of Varuna, prachet, uruchakshas, ptadaksha, ritasya jyotishas pati, by this sin-repelling attri bute of Dakshina, the energy of ideal discrimination, the same profound idea already anticipated in the Rigveda. The Veda abounds with confirmatory passages, of which I will quote at present one only from the hymn of Kanwa to Agni, the thirty-sixth of thisMandala. High-uplifted protect us from evil by the perception, burn utterly every devourer, phi anhaso ni ketun a. All evil is a deviation from the right & truth, from the ritam, a deviation from the self-existent truth & right of the divine or immortal nature; the lords of knowledge dwelling in the human consciousness as the prachetasah, informing its acts of consciousness which include in the ancient Psychology action & feeling no less than thought & attuning them to follow spontaneously the just rhythm of the divine right & truth, deliver effectually this human & mortal nature from evil & sin. The place of Daksha & Dakshina in that action is evident; it is primary & indispensable; for the mortal nature being full of wrong perceptions, warped impulses, evil & mixed & confused states of feeling, it is the business of the viveka to sort out the confusion & accustom the mind & heart of man to a juster, truer & purer working. The action of the other faculties of the Truth may be said to come after that of Daksha, of the viveka. In these hymns of Sunahshepa the clear physiognomy of Varuna begins to dawn upon us. He is evidently the master of right knowledge, wide, self-luminous & all-containing in the world-consciousness & in human consciousness. His physical connection with the all-containing ether,for Varuna is Uranus, the Greek Akasha, & wideness is constantly associated with him in the Veda,leads us to surmise that he may also be the master in the ideal faculty, ritam brihat, where he dwells, urukshaya, of pure infinite conscious-being out of which knowledge manifests & with which it is, ultimately, one entity
  The hymns of Kanwa follow the hymns of Sunahshepa and Hiranyastupa in the order of the first Mandala. In the hymns of Kanwa we find three or four times the mention, more or less extended in sense, of the Ritam. In his first reference to it he connects it not with Varuna, Mitra or Daksha, but with Agni. That Agni whom Kanwa Medhyatithi has kindled from the truth above (or it may equally mean upon the truth as a basis or in the field of the truth) and again Thee, O Agni, the Manu has set as a light for the eternal birth; thou hast shone forth in Kanwa born from the Truth. This passage is of great importance in fixing the character & psychological functions of Agni; for our present purpose it will be sufficient to notice the expression jyotir janya shashwate which may well have an intimate connection with the ritam jyotih of an earlier hymn, & the description in connection with this puissant phrase of Agni as born from the Truth, and again [of the Truth] as a sort of field in which or from which Kanwa has drawn the light of Agni.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  our Psychology, even though our expanded technological power has made us much more dangerous when
  we are possessed. Our ancestors were at least constantly concerned with the problem of evil. Acceptance of
  --
  after he has passed the tests of initiation in puberty. Such times, and the Psychology that goes with them,
  are distinguished by the fact that there is no father-son problem, or only the barest suggestion of one.
  --
  interest in the Psychology of religion (which is, after all, a fundamental aspect of human Psychology and
  culture). Even the Pulitzer-Prize winning sociologist Ernest Becker, who was favourably (and critically)
  --
  (and little recognition of original source), in the fields of cognitive neuroscience and social Psychology.
  The boxing and filing away of Jung is one-sided because experimental procedure constitutes, at best, one
  --
  years, had some significance, some meaning; have remained unexamined because Psychology, the
  youngest, most rational, and most deterministic of sciences, is most afraid of religion. They have been
  --
  It is difficult for moderns to realize why any of this might be relevant. Our Psychology and psychiatry
  our sciences of the mind are devoted, at least in theory, to empirical evaluation and treatment of
  --
  complex Psychology. [The alchemical approach]... is so patently a spiritual and moral attitude that one
  cannot doubt its psychological nature. To our way of thinking, this immediately sets up a dividing wall
  --
  things. Jung outlines the Arisleus vision, in his text Psychology and Alchemy. This vision contains all
  the elements of the alchemical theory, portrayed in episodic/narrative form. Its sequential analysis helps
  --
  encounter with the shadow in Psychology.
  When, therefore, modern psycho therapy once more meets with the activated archetypes of the
  --
  Journal of Psychology, 30, 152-183.
  Ambady, N. & Rosenthal, R. (1992). Thin slices of expressive behavior as predictors of interpersonal
  --
  Personality and Social Psychology, 65, 272-281.
  Bechara, A., Damasio, H., Tranel, D., & Damasio, A.R. (1997). Deciding advantageously before knowing
  --
  amygdaloid lesions. Journal of Comparative Physiology and Psychology, 81, 281-290.
  Blanchard, D.J. & Blanchard, D.C. (1989). Antipredator defensive behaviors in a visible burrow system.
  Journal of Comparative Psychology, 103, 70-82.
  Blanchard, R.J., Blanchard, D.C., & Hori, K. (1989). Ethoexperimental approach to the study of defensive
  --
  Brown, R. (1965). Social Psychology. New York: Free Press.
  Brown, R. (1986). Social Psychology: The second edition. New York: Macmillan.
  Browning, C.R. (1993). Ordinary men: Reserve police battalion 101 and the final solution in Poland. New
  --
  social, clinical, and health Psychology. Psychological Bulletin, 92, 111-135.
  Cornford, F.M. (1956). Platos cosmology: The timaeus of Plato. London: Routledge.
  --
  10-month old infants. Developmental Psychology, 24, 230-236.
  Frankl, V. (1971). Mans search for meaning: An introduction to logotherapy. New York: Pocket Books.
  --
  Gray, J.A. (1987). The Psychology of fear and stress: Vol. 5. Problems in the behavioral sciences.
  Cambridge: Cambridge University Press.
  --
  Aronson, The handbook of social Psychology (pp. 729-774). New York: Random House.
  Heidel, A. (1965). The Babylonian genesis. Chicago: Chicago University Press (Phoenix Books).
  --
  Developmental Psychology, 20, 722-736.
  Ikemoto, S. & Panksepp, J. (1996). Dissociations between appetitive and consummatory responses by
  --
  Joravsky, D. (1989). Russian Psychology: A critical history. Cambridge: Basil Blackwell.
  Joyce, J. (1986). Ulysses. New York: Random House.
  --
  (1970a). Vol. 7. Two essays on analytical Psychology.
  (1976a). Vol. 8. The structure and dynamics of the psyche.
  --
  (1969). Vol. 11. Psychology and Religion: West and East.
  (1968b). Vol. 12. Psychology and Alchemy.
  (1967b). Vol. 13. Alchemical Studies.
  --
  Lindzey, G. & Aronson, E. (1985). The handbook of social Psychology. New York: Random House.
  Lorenz, K. (1974). On aggression. New York: Harcourt Brace Jovanovitch.
  --
  Maier, N.R.F. & Schnierla, T.C. (1935). Principles of animal Psychology. New York: McGraw-Hill.
  Mark, V.H. & Ervin, F.R. (1970). Violence and the brain. New York: Harper and Row, Medical Division.
  --
  Journal of Personality and Social Psychology, 72, 863-871.
  Petrides, M. & .Milner, B. (1982). Deficits on subject-ordered tasks after frontal and temporal lobe lesions
  --
  categories. Cognitive Psychology, 8, 382-439.
  Russell, J.B. (1986). Mephistopheles: The devil in the modern world. London: Cornell University Press.
  --
  Handbook of Contemporary Soviet Psychology (pp. 670-704). New York: Basic Books.
  Solzhenitsyn, A.I. The gulag archipelago, 1918-1956: An experiment in literary investigation (T.P.
  --
  affective responses to films. Journal of Personality and Social Psychology, 59, 791-801.
  Tomarken, A.J., Davidson, R.J., Wheeler, R.E., & Doss, R.C. (1992). Individual differences in anterior
  --
  in depression. Journal of Abnormal Psychology, 105, 34-41.
  Wechsler, D. (1981). Wechsler adult intelligence scale-Revised. San Antonio: The Psychological
  --
  science nor a subjective inner space to be studied by Psychology. It is an intermediate world in which the images of
  higher and lower, the categories of beauty and ugliness, the feelings of love and hatred, the associations of sense

1.05 - True and False Subjectivism, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  For this is the sense of the characteristic turn which modern civilisation is taking. Everywhere we are beginning, though still sparsely and in a groping tentative fashion, to approach things from the subjective standpoint. In education our object is to know the Psychology of the child as he grows into man and to found our systems of teaching and training upon that basis. The new aim is to help the child to develop his intellectual, aesthetic, emotional, moral, spiritual being and his communal life and impulses out of his own temperament and capacities,a very different object from that of the old education which was simply to pack so much stereotyped knowledge into his resisting brain and impose a stereotyped rule of conduct on his struggling and dominated impulses.1 In dealing with the criminal the most advanced societies are no longer altogether satisfied with regarding him as a law-breaker to be punished, imprisoned, terrified, hanged or else tortured physically and morally, whether as a revenge for his revolt or as an example to others; there is a growing attempt to understand him, to make allowance for his heredity, environment and inner deficiencies and to change him from within rather than crush him from without. In the general view of society itself, we begin to regard the community, the nation or any other fixed grouping of men as a living organism with a subjective being of its own and a corresponding growth and natural development which it is its business to bring to perfection and fruition. So far, good; the greater knowledge, the truer depth, the wiser humanity of this new view of things are obvious. But so also are the limitations of our knowledge and experience on this new path and the possibility of serious errors and stumblings.
  If we look at the new attempt of nations, whether subject or imperial, to fulfil themselves consciously and especially at the momentous experiment of the subjective German nationality, we shall see the starting-point of these possible errors. The first danger arises from the historical fact of the evolution of the subjective age out of the individualistic; and the first enormous stumble has accordingly been to transform the error of individualistic egoism into the more momentous error of a great communal egoism. The individual seeking for the law of his being can only find it safely if he regards clearly two great psychological truths and lives in that clear vision. First, the ego is not the self; there is one self of all and the soul is a portion of that universal Divinity. The fulfilment of the individual is not the utmost development of his egoistic intellect, vital force, physical well-being and the utmost satisfaction of his mental, emotional, physical cravings, but the flowering of the divine in him to its utmost capacity of wisdom, power, love and universality and through this flowering his utmost realisation of all the possible beauty and delight of existence.

1.05 - Yoga and Hypnotism, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The difference between Yoga and hypnotism is that what hypnotism does for a man through the agency of another and in the sleeping state, Yoga does for him by his own agency and in the waking state. The hypnotic sleep is necessary in order to prevent the activity of the subjects mind full of old ideas and associations from interfering with the operator. In the waking state he would naturally refuse to experience sweetness in vinegar or sourness in sugar or to believe that he can change from disease to health, cowardice to heroism by a mere act of faith; his established associations would rebel violently and successfully against such contradictions of universal experience. The force which transcends matter would be hampered by the obstruction of ignorance and attachment to universal error. The hypnotic sleep does not make the mind a tabula rasa but it renders it passive to everything but the touch of the operator. Yoga similarly teaches passivity of the mind so that the will may act unhampered by the saskras or old associations. It is these saskras, the habits formed by experience in the body, heart or mind, that form the laws of our Psychology. The associations of the mind are the stuff of which our life is made. They are more persistent in the body than in the mind and therefore harder to alter. They are more persistent in the race than in the individual; the conquest of the body and mind by the individual is comparatively easy and can be done in the space of a single life, but the same conquest by the race involves the development of ages. It is conceivable, however, that the practice of Yoga by a great number of men and persistence in the practice by their descendants might bring about profound changes in human Psychology and, by stamping these changes into body and brain through heredity, evolve a superior race which would endure and by the law of the survival of the fittest eliminate the weaker kinds of humanity. Just as the rudimentary mind of the animal has been evolved into the fine instrument of the human being so the rudiments of higher force and faculty in the present race might evolve into the perfect buddhi of the Yogin.
  Yo yacchraddha sa eva sa. According as is a mans fixed and complete belief, that he is,not immediately always but sooner or later, by the law that makes the psychical tend inevitably to express itself in the material. The will is the agent by which all these changes are made and old saskras replaced by new, and the will cannot act without faith. The question then arises whether mind is the ultimate force or there is another which communicates with the outside world through the mind. Is the mind the agent or simply the instrument? If the mind be all, then it is only animals that can have the power to evolve; but this does not accord with the laws of the world as we know them. The tree evolves, the clod evolves, everything evolves Even in animals it is evident that mind is not all in the sense of being the ultimate expression of existence or the ultimate force in Nature. It seems to be all only because that which is all expresses itself in the mind and passes everything through it for the sake of manifestation. That which we call mind is a medium which pervades the world. Otherwise we could not have that instantaneous and electrical action of mind upon mind of which human experience is full and of which the new phenomena of hypnotism, telepathy etc. are only fresh proofs. There must be contact, there must be interpenetration if we are to account for these phenomena on any reasonable theory. Mind therefore is held by the Hindus to be a species of subtle matter in which ideas are waves or ripples, and it is not limited by the physical body which it uses as an instrument. There is an ulterior force which works through this subtle medium called mind. An animal species develops, according to the modern theory, under the subtle influence of the environment. The environment supplies a need and those who satisfy the need develop a new species which survives because it is more fit. This is not the result of any intellectual perception of the need nor of a resolve to develop the necessary changes, but of a desire, often though not always a mute, inarticulate and unthought desire. That desire attracts a force which satisfies it What is that force? The tendency of the psychical desire to manifest in the material change is one term in the equation; the force which develops the change in response to the desire is another. We have a will beyond mind which dictates the change, we have a force beyond mind which effects it. According to Hindu philosophy the will is the Jiva, the Purusha, the self in the nandakoa acting through vijna, universal or transcendental mind; this is what we call spirit. The force is Prakriti or Shakti, the female principle in Nature which is at the root of all action. Behind both is the single Self of the universe which contains both Jiva and Prakriti, spirit and material energy. Yoga puts these ultimate existences within us in touch with each other and by stilling the activity of the saskras or associations in mind and body enables them to act swiftly, victoriously, and as the world calls it, miraculously. In reality there is no such thing as a miracle; there are only laws and processes which are not yet understood.

1.06 - Being Human and the Copernican Principle, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  substantiate their ideas about Psychology, religion or spirit
  uality. Thinking that they are putting down the mysticism,

1.06 - Man in the Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  18:We have seen that the Non-Being beyond may well be an inconceivable existence and perhaps an ineffable Bliss. At least the Nirvana of Buddhism which formulated one most luminous effort of man to reach and to rest in this highest Non-Existence, represents itself in the Psychology of the liberated yet upon earth as an unspeakable peace and gladness; its practical effect is the extinction of all suffering through the disappearance of all egoistic idea or sensation and the nearest we can get to a positive conception of it is that it is some inexpressible Beatitude (if the name or any name can be applied to a peace so void of contents) into which even the notion of self-existence seems to be swallowed up and disappear. It is a Sachchidananda to which we dare no longer apply even the supreme terms of Sat, of Chit and of Ananda. For all terms are annulled and all cognitive experience is overpassed.
  19:On the other hand, we have hazarded the suggestion that since all is one Reality, this inferior negation also, this other contradiction or non-existence of Sachchidananda is none other than Sachchidananda itself. It is capable of being conceived by the intellect, perceived in the vision, even received through the sensations as verily that which it seems to deny, and such would it always be to our conscious experience if things were not falsified by some great fundamental error, some possessing and compelling Ignorance, Maya or Avidya. In this sense a solution might be sought, not perhaps a satisfying metaphysical solution for the logical mind, - for we are standing on the border-line of the unknowable, the ineffable and straining our eyes beyond, - but a sufficient basis in experience for the practice of the divine life.

1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  That the mortified are, in some respects, often much worse than the unmortified is a commonplace of history, fiction and descriptive Psychology. Thus, the Puritan may practice all the cardinal virtuesprudence, fortitude, temperance and chastity and yet remain a thoroughly bad man; for, in all too many cases, these virtues of his are accompanied by, and indeed causally connected with, the sins of pride, envy, chronic anger and an uncharitableness pushed sometimes to the level of active cruelty. Mistaking the means for the end, the Puritan has fancied himself holy because he is stoically austere. But stoical austerity is merely the exaltation of the more creditable side of the ego at the expense of the less creditable. Holiness, on the contrary, is the total denial of the separative self, in its creditable no less than its discreditable aspects, and the abandonment of the will to God. To the extent that there is attachment to I, me, mine, there is no attachment to, and therefore no unitive knowledge of, the divine Ground. Mortification has to be carried to the pitch of non-attachment or (in the phrase of St. Franois de Sales) holy indifference; otherwise it merely transfers self-will from one channel to another, not merely without decrease in the total volume of that self-will, but sometimes with an actual increase. As usual, the corruption of the best is the worst. The difference between the mortified, but still proud and self-centred stoic and the unmortified hedonist consists in this: the latter, being flabby, shiftless and at heart rather ashamed of himself, lacks the energy and the motive to do much harm except to his own body, mind and spirit; the former, because he has all the secondary virtues and looks down on those who are not like himself, is morally equipped to wish and to be able to do harm on the very largest scale and with a perfectly untroubled conscience. These are obvious facts; and yet, in the current religious jargon of our day the word immoral is reserved almost exclusively for the carnally self-indulgent. The covetous and the ambitious, the respectable toughs and those who cloak their lust for power and place under the right sort of idealistic cant, are not merely unblamed; they are even held up as models of virtue and godliness. The representatives of the organized churches begin by putting haloes on the heads of the people who do most to make wars and revolutions, then go on, rather plaintively, to wonder why the world should be in such a mess.
  Mortification is not, as many people seem to imagine, a matter, primarily, of severe physical austerities. It is possible that, for certain persons in certain circumstances, the practice of severe physical austerities may prove helpful in advance towards mans final end. In most cases, however, it would seem that what is gained by such austerities is not liberation, but something quite different the achievement of psychic powers. The ability to get petitionary prayer answered, the power to heal and work other miracles, the knack of looking into the future or into other peoples mindsthese, it would seem, are often related in some kind of causal connection with fasting, watching and the self-infliction of pain. Most of the great theocentric saints and spiritual teachers have admitted the existence of supernormal powers, only, however, to deplore them. To think that such Siddhis, as the Indians call them, have anything to do with liberation is, they say, a dangerous illusion. These things are either irrelevant to the main issue of life, or, if too much prized and attended to, an obstacle in the way of spiritual advance. Nor are these the only objections to physical austerities. Carried to extremes, they may be dangerous to health and without health the steady persistence of effort required by the spiritual life is very difficult of achievement. And being difficult, painful and generally conspicuous, physical austerities are a standing temptation to vanity and the competitive spirit of record breaking. When thou didst give thyself up to physical mortification, thou wast great, thou wast admired. So writes Suso of his own experiencesexperiences which led him, just as Gautama Buddha had been led many centuries before, to give up his course of bodily penance. And St. Teresa remarks how much easier it is to impose great penances upon oneself than to suffer in patience, charity and humbleness the ordinary everyday crosses of family life (which did not prevent her, incidentally, from practising, to the very day of her death, the most excruciating forms of self-torture. Whether these austerities really helped her to come to the unitive knowledge of God, or whether they were prized and persisted in because of the psychic powers they helped to develop, there is no means of determining).
  --
  How admirably acute and subtle this is! One of the most extraordinary, because most gratuitous, pieces of twentieth-century vanity is the assumption that nobody knew anything about Psychology before the days of Freud. But the real truth is that most modern psychologists understand human beings less well than did the ablest of their predecessors. Fnelon and La Rochefoucauld knew all about the surface rationalization of deep, discreditable motives in the subconscious, and were fully aware that sexuality and the will to power were, all too often, the effective forces at work under the polite mask of the persona. Machiavelli had drawn Paretos distinction between residues and derivationsbetween the real, self-interested motives for political action and the fancy theories, principles and ideals in terms of which such action is explained and justified to the credulous public. Like Buddhas and St. Augustines, Pascals view of human virtue and rationality could not have been more realistically low. But all these men, even La Rochefoucauld, even Machiavelli, were aware of certain facts which twentieth-century psychologists have chosen to ignore the fact that human nature is tripartite, consisting of a spirit as well as of a mind and body; the fact that we live on the border-line between two worlds, the temporal and the eternal, the physical-vital-human and the divine; the fact that, though nothing in himself, man is a nothing surrounded by God, indigent of God, capable of God and filled with God, if he so desires.
  The Christian simplicity, of which Grou and Fnelon write, is the same thing as the virtue so much admired by Lao Tzu and his successors. According to these Chinese sages, personal sins and social maladjustments are all due to the fact that men have separated themselves from their divine source and live according to their own will and notions, not according to Taowhich is the Great Way, the Logos, the Nature of Things, as it manifests itself on every plane from the physical, up through the animal and the mental, to the spiritual. Enlightenment comes when we give up self-will and make ourselves docile to the workings of Tao in the world around us and in our own bodies, minds and spirits. Sometimes the Taoist philosophers write as though they believed in Rousseaus Noble Savage, and (being Chinese and therefore much more concerned with the concrete and the practical than with the merely speculative) they are fond of prescribing methods by which rulers may reduce the complexity of civilization and so preserve their subjects from the corrupting influences of man-made and therefore Tao-eclipsing conventions of thought, feeling and action. But the rulers who are to perform this task for the masses must themselves be sages; and to become a sage, one must get rid of all the rigidities of unregenerate adulthood and become again as a little child. For only that which is soft and docile is truly alive; that which conquers and outlives everything is that which adapts itself to everything, that which always seeks the lowest placenot the hard rock, but the water that wears away the everlasting hills. The simplicity and spontaneity of the perfect sage are the fruits of mortificationmortification of the will and, by recollectedness and meditation, of the mind. Only the most highly disciplined artist can recapture, on a higher level, the spontaneity of the child with its first paint-box. Nothing is more difficult than to be simple.

1.06 - Psycho therapy and a Philosophy of Life, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  Empirical Psychology relied very much at first on physical and then on
  physiological ideas, and ventured only with some hesitation on the
  --
  the experimental Psychology of that day with its elementary statements.
  The demands of therapy brought highly complex factors within the
  --
  view predominated in all the initial discussions of this new Psychology
  which had been, so to speak, forced into existence by therapeutic
  --
  With its earliest advances into the field of Psychology proper, the new
  psycho therapy came up against the problem of oppositesa problem that
  --
  Neither our modern medical training nor academic Psychology and
  philosophy can equip the doctor with the necessary education, or with the

1.06 - THE FOUR GREAT ERRORS, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  antiquated and most traditional Psychology has been at work here, it
  has done nothing else: all phenomena were deeds in the light of this
  --
  of the Psychology of error: in every particular case cause and effect
  are confounded; as truth is confounded with the effect of that which is
  --
  to you only the Psychology of the whole process of inculcating the
  sense of responsibility. Wherever men try to trace responsibility
  --
  the intention of tracing guilt. The whole of ancient Psychology,
  or the Psychology of the will, is the outcome of the fact that its
  originators, who were the priests at the head of ancient communities,
  --
  of Psychology was established as the very principle of Psychology
  itself). Now that we have entered upon the opposite movement, now that

1.06 - The Sign of the Fishes, #Aion, #Carl Jung, #Psychology
  expression of the antichristian Psychology that was then dawn-
  ing. At any rate the Church's condemnation is thoroughly under-
  --
  tent I have tried to elucidate in my book Psychology and Al-
  chemy. The image mentioned above (par. 139) of "immutability

1.07 - Medicine and Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  living body, or as an ens per se, makes little difference to Psychology, in
  so far as the psyche knows itself to exist and behaves as such an existent,
  --
  experimental Psychology on the one hand, and, on the other, in
  descriptions of diseases and the diagnostic methods of psychopathology
  --
  lead us into fields that seem to lie infinitely far from medicine. That is thefate of empirical Psychology, and its misfortune: to tall between all the
  academic stools. And this comes precisely from the fact that the human

1.07 - Samadhi, #Liber ABA, #Aleister Crowley, #Philosophy
  4:Now there is great confusion, because the Buddhists use the word Samadhi to mean something entirely different, the mere faculty of attention. Thus, with them, to think of a cat is to "make Samadhi" on that cat. They use the word Jhana to describe mystic states. This is excessively misleading, for as we saw in the last section, Dhyana is a preliminary of Samadhi, and of course Jhana is merely the wretched plebeian Pali corruption of it. footnote: The vulgarism and provincialism of the Buddhist cannon is infinitely repulsive to all nice minds; and the attempt to use the terms of an ego-centric philosophy to explain the details of a Psychology whose principal doctrine is the denial of the ego, was the work of a mischievous idiot. Let us unhesitatingly reject these abominations, these nastinesses of the beggars dressed in rags that they have snatched from corpses, and follow the etymological signification of the word as given above!
  5:There are many kinds of Samadhi. footnote: Apparently. That is, the obvious results are different. Possibly the cause is only one, refracted through diverse media. "Some authors consider Atmadarshana, the Universe as a single phenomenon without conditions, to be the first real Samadhi." If we accept this, we must relegate many less exalted states to the class of Dhyana. Patanjali enumerates a number of these states: to perform these on different things gives different magical powers; or so he says. These need not be debated here. Any one who wants magic powers can get them in dozens of different ways.

1.07 - The Farther Reaches of Human Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  4:Recall that two of our tenets (8 and 12d) stated that increasing evolution means increasing depth and increasing relative autonomy. In the realm of human development, this particularly shows up in the fact that, according to developmental Psychology (as we will see), increasing growth and development always involve increasing internalization (or increasing interiorization). And as paradoxical as it initially sounds, the more interiorized a person is, the less narcissistic his or her awareness becomes. So we need to understand why, for all schools of developmental Psychology, this equation is true: increasing development = increasing interiorization = decreasing narcissism (or decreasing egocentrism).
  5:In short, we need to understand why the more interior a person is, the less egocentric he or she becomes.
  6:Begin with interiorization. "Evolution, to Hartmann [founder of psychoanalytic developmental Psychology], is a process of progressive internalization, for, in the development of the species, the organism achieves increased independence from its environment, the result of which is that 'reactions which originally occurred in relation to the external world are increasingly displaced into the interior of the organism.' The more independent the organism becomes, the greater its independence from the stimulation of the immediate environment."1 This applies to the infant, for example, when it no longer dissolves in tears if food is not immediately forthcoming. By interiorizing its awareness, it is no longer merely buffeted by the immediate fluctuations in the environment: its relative autonomy-its capacity to remain stable in the midst of shifting circumstances-increases. This progressive internalization is a cornerstone of psychoanalytic developmental Psychology (from Hartmann to Blanck and Blanck to Kernberg to Kohut). It is implicit in Jung's notion of individuation. Likewise, Piaget described thought as "internalized action," the capacity to internally plan an action and anticipate its course without being merely a reactive automaton-and so forth.
  7:In other words, for developmental Psychology, increasing development = increasing interiorization = increasing relative autonomy. This, of course, is simply tenet 12d as it shows up in humans.
  8:The second link in the equation concerns narcissism, which is roughly synonymous with egocentrism, about which we have already said much. We need only recall that increasing development involves precisely the capacity to transcend one's isolated and subjective point of view, and thus to find higher and wider perspectives and identities. Piaget referred to the entire developmental process as one of decreasing egocentrism, or what he also called "decentering."

1.07 - THE .IMPROVERS. OF MANKIND, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  strange problem with which I have so long been occupied: the Psychology
  of the "Improvers" of mankind. A small, and at bottom perfectly

1.07 - The Psychic Center, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  a psychic integration. Contemporary Psychology also uses the word integration, but around what is that "integration" supposed to take place? Integrating requires a center. Do they propose to integrate around the turmoil of the mental or vital ego? One might as well try to moor a boat by fastening it to the tail of an eel. Having discovered the psychic kingdom within, we must patiently, gradually colonize and adjoin the outer kingdom to it. If we are interested in a realization here on earth, all our mental and vital activities, and, as we will see, even our entire physical nature, must be integrated around the new center. It is on this condition that they will survive: only those activities that are "psychicized" will participate in the psychic immortality. Anything that takes place outside the psychic being, in effect, takes place outside us and does not last beyond the life of our bodies. There are lives in which "nobody" is there. The psychic center needs to partake in our external activities in order to be able to remember external 88
  89

1.08 - Psycho therapy Today, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  essentially personalistic Psychology can never do justice. Such a
   Psychology only penetrates to the personal element in man. But in so far as
  --
  scientific Psychology as we understand it? How did this problem present
  itself in the past?
  --
  modern Psychology grew out of the spirit of natural science and, without
  realizing it, is carrying on the work begun by the alchemists. These men
  --
  represents mass Psychology raised to the nth power. Therefore Christianity
  in its best days never subscribed to a belief in the State, but set before man
  --
  to be used as the State saw fit. The science of Psychology would be
  degraded to a study of the ways and means to exploit the psychic

1.08 - RELIGION AND TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  IT SEEMS best at this point to turn back for a moment from ethics to Psychology, where a very important problem awaits usa problem to which the exponents of the Perennial Philosophy have given a great deal of attention. What precisely is the relation between individual constitution and temperament on the one hand and the kind and degree of spiritual knowledge on the other? The materials for a comprehensively accurate answer to this question are not availableexcept, perhaps, in the form of that incommunicable science, based upon intuition and long practice, that exists in the minds of experienced spiritual directors. But the answer that can be given, though incomplete, is highly significant.
  All knowledge, as we have seen, is a function of being. Or, to phrase the same idea in scholastic terms, the thing known is in the knower according to the mode of the knower. In the Introduction reference was made to the effect upon knowledge of changes of being along what may be called its vertical axis, in the direction of sanctity or its opposite. But there is also variation in the horizontal plane. Congenitally by psychophysical constitution, each one of us is born into a certain position on this horizontal plane. It is a vast territory, still imperfectly explored, a continent stretching all the way from imbecility to genius, from shrinking weakness to aggressive strength, from cruelty to Pickwickian kindliness, from self-revealing sociability to taciturn misanthropy and love of solitude, from an almost frantic lasciviousness to an almost untempted continence. From any point on this huge expanse of possible human nature an individual can move almost indefinitely up or down, towards union with the divine Ground of his own and all other beings, or towards the last, the infernal extremes of separateness and selfhood. But where horizontal movement is concerned there is far less freedom. It is impossible for one kind of physical constitution to transform itself into another kind; and the particular temperament associated with a given physical constitution can be modified only within narrow limits. With the best will in the world and the best social environment, all that anyone can hope to do is to make the best of his congenital psycho-physical make-up; to change the fundamental patterns of constitution and temperament is beyond his power.
  --
  Within the general population, as we have seen, variation is continuous, and in most people the three components are fairly evenly mixed. Those exhibiting extreme predominance of any one component are relatively rare. And yet, in spite of their rarity, it is by the thought-patterns characteristic of these extreme individuals that theology and ethics, at any rate on the theoretical side, have been mainly dominated. The reason for this is simple. Any extreme position is more uncompromisingly clear and therefore more easily recognized and understood than the intermediate positions, which are the natural thought-pattern of the person in whom the constituent components of personality are evenly balanced. These intermediate positions, it should be noted, do not in any sense contain or reconcile the extreme positions; they are merely other thought-patterns added to the list of possible systems. The construction of an all-embracing system of metaphysics, ethics and Psychology is a task that can never be accomplished by any single individual, for the sufficient reason that he is an individual with one particular kind of constitution and temperament and therefore capable of knowing only according to the mode of his own being. Hence the advantages inherent in what may be called the anthological approach to truth.
  The Sanskrit dharmaone of the key words in Indian formulations of the Perennial Philosophyhas two principal meanings. The dharma of an individual is, first of all, his essential nature, the intrinsic law of his being and development. But dharma also signifies the law of righteousness and piety. The implications of this double meaning are clear: a mans duty, how he ought to live, what he ought to believe and what he ought to do about his beliefs these things are conditioned by his essential nature, his constitution and temperament. Going a good deal further than do the Catholics, with their doctrine of vocations, the Indians admit the right of individuals with different dharmas to worship different aspects or conceptions of the divine. Hence the almost total absence, among Hindus and Buddhists, of bloody persecutions, religious wars and proselytizing imperialism.

1.08 - Summary, #Liber ABA, #Aleister Crowley, #Philosophy
    It was the great work of the life of Frater Perdurabo to prove this. Studying each religious practice of each great religion on the spot, he was able to show the Identity-in-diversity of all, and to formulate a method free from all dogmatic bias, and based only on the ascertained facts of anatomy, physiology, and Psychology.
  Q.

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  The word vja, usually rendered by Sayana, food or ghee,a sense which he is swift to foist upon any word which will at all admit that construction, as well as on some which will not admit it,has in other passages another sense assigned to it, strength, bala. It is the latter significance or its basis of substance & solidity which I propose to attach to vja in every line of the Rigveda where it occursand it occurs with an abundant frequency. There are a number of words in the Veda which have to be rendered by the English strength,bala, taras, vja, sahas, avas, to mention only the most common expressions. Can it be supposed that all these vocables rejoice in one identical connotation as commentators and lexicographers would lead us to conclude, and are used in the Veda promiscuously & indifferently to express the same idea of strength? The Psychology of human language is more rich and delicate. In English the words strength, force, vigour, robustness differ in their mental values; force can be used in offices of expression to which strength and vigour are ineligible. In Vedic Sanscrit, as in every living tongue, the same law holds and a literary and thoughtful appreciation of its documents, whatever may be the way of the schools, must take account of these distinctions. In the brief list I have given, bala answers to the English strength, taras gives a shade of speed and impetuosity, sahas of violence or force, avas of flame and brilliance, vja of substance and solidity. In the philological appendix to this work there will be found detailed reasons for concluding that strength is in the history of the word vja only a secondary sense, like its other meanings, wealth and food; the basic idea is a strong sufficiency of substance or substantial energy. Vja is one of the great standing terms of the Vedic Psychology. All states of being, whether matter, mind or life and all material, mental & vital activities depend upon an original flowing mass of Energy which is in the vivid phraseology of the Vedas called a flood or sea, samudra, sindhu or arnas. Our power or activity in any direction depends first on the amount & substantiality of this stream as it flows into, through or within our own limits of consciousness, secondly, on our largeness of being constituted by the wideness of those limits, thirdly, on our power of holding the divine flow and fourthly on the force and delight which enter into the use of our available Energy. The result is the self-expression, ansa or vyakti, which is the objective of Vedic Yoga. In the language of the Rishis whatever we can make permanently ours is called our holding or wealth, dhanam or in the plural dhanni; the powers which assist us in the getting, keeping or increasing of our dhanni, the yoga, s ti & vriddhi, are the gods; the powers which oppose & labour to rob us of this wealth are our enemies & plunderers, dasyus, and appear under various names, Vritras, Panis, Daityas, Rakshasas, Yatudhanas. The wealth itself may be the substance of mental light and knowledge or of vital health, delight & longevity or of material strength & beauty or it may be external possessions, cattle, progeny, empire, women. A close, symbolic and to modern ideas mystic parallelism stood established in the Vedic mind between the external & the internal wealth, as between the outer sacrifice which earned from the gods the external wealth & the inner sacrifice which brought by the aid of the gods the internal riches. In this system the word vja represents that amount & substantial energy of the stuff of force in the dhanam brought to the service of the sacrificer for the great Jivayaja, our daily & continual life-sacrifice. It is a substantial wealth, vjavad dhanam that the gods are asked to bring with them. We see then in what sense Saraswati, a goddess purely mental in her functions of speech and knowledge, can be vjebhir vjinvat. Vjin is that which is composed of vja, substantial energy; the plural vj h or vj ni the particular substantialities of various composed. For the rest, to no other purpose can a deity of speech & knowledge be vjebhir vjinvat. In what appropriateness or coherent conceivable sense can the goddess of knowledge be possessed of material wealth or full-stored with material food, ghee & butter, beef & mutton? If it be suggested that Speech of the mantras was believed by these old superstitious barbarians to bring them their ghee & butter, beef & mutton, the answer is that this is not what the language of the hymns expresses. Saraswati herself is said to be vjinvat, possessed of substance of food; she is not spoken of as being the cause of fullness of food or wealth to others.
  This explanation of vjebhir vjinvat leads at once to the figurative sense of maho arnas. Arnas or samudra is the image of the sea, flood or stream in which the Vedic seers saw the substance of being and its different states. Sometimes one great sea, sometimes seven streams of being are spoken of by the Rishis; they are the origin of the seven seas of the Purana. It cannot be doubted that the minds of the old thinkers were possessed with this image of ocean or water as the very type & nature of the flux of existence, for it occurs with a constant insistence in the Upanishads. The sole doubt is whether the image was already present to the minds of the primitive Vedic Rishis. The Europeans hold that these were the workings of a later imagination transfiguring the straightforward material expressions & physical ideas of the Veda; they admit no real parentage of Vedantic ideas in the preexistent Vedic notions, but only a fictitious derivation. I hold, on the contrary, that Vedantic ideas have a direct & true origin & even a previous existence in the religion & Psychology of the Vedas. If, indeed, there were no stuff of high thinking or moral sensibility in the hymns of the Vedic sages, then I should have no foundation to stand upon and no right to see this figure in the Vedic arnas or samudra. But when these early minds,early to us, but not perhaps really so primitive in human history as we imagine,were capable of such high thoughts & perceptions as these three Riks bear on their surface, it would be ridiculous to deny them the capacity of conceiving these great philosophical images & symbols. A rich poetic imagery expressing a clear, direct & virgin perception of the facts of mind and being, is not by any means impossible, but rather natural in these bright-eyed sons of the morning not yet dominated in their vision by the dry light of the intellect or in their speech & thought by the abstractions & formalities of metaphysical thinking. Water was to them, let us hold in our hypothesis, the symbol of unformed substance of being, earth of the formed substance. They even saw a mystic identity between the thing symbolised & the symbol.
  What then is maho arnas? Is it the great sea of general being, substance of general existence out of which the substance of thought & speech are formed? It is possible; but such an interpretation is not entirely in consonance with the context of this passage. The suggestion I shall advance will therefore be different. Mahas, as a neuter adjective, means great,maho arnas, the great water; but mahas may be equally a noun and then maho arnas will mean Mahas the sea. In some passages again, mahas is genitive singular or accusative plural of a noun mah; maho arnas may well be the flowing stream or flood of Mah, as in the expression vasvo arnavam, the sea of substance, in a later Sukta.We are therefore likely to remain in doubt unless we can find an actual symbolic use of either word Mah or Mahas in a psychological sense which would justify us in supposing this Maho Arnas to be a sea of substance of knowledge rather than vaguely the sea of general substance of being. For this is the significance which alone entirely suits the actual phraseology of the last Rik of the Sukta. We find our clue in the Taittiriya Upanishad. It is said there that there are three recognised vyahritis of the Veda, Bhur, Bhuvar, Swah, but the Rishi Mahachamasya affirmed a fourth. The name of this doubtful fourth vyahriti is Mahas. Now the mystic vyahritis of the Veda are the shabdas or sacred words expressing objectively the three worlds, subjectively mentalised material being, mentalised vital being & pure mental being, the three manifest states of our phenomenal consciousness. Mahas, therefore, must express a fourth state of being, which is so much superior to the other three or so much beyond the ordinary attainment of our actual human consciousness that it is hardly considered in Vedic thought a vyahriti, whatever one or two thinkers may have held to the contrary. What do we know of this Mahas from Vedantic or later sources? Bhuh, Bhuvah, Swar of the Veda rest substantially upon the Annam, Prana, Manas, matter, life & mind of the Upanishads. But the Upanishads speak of a fourth state of being immediately aboveManas, preceding it therefore & containing it, Vijnanam, ideal knowledge, and a fifth immediately above Vijnanam, Ananda or Bliss. Physically, these five are the pancha kshitayah, five earths or dwelling-places, of the Rig Veda and they are the pancha koshas, five sheaths or bodies of the Upanishads. But in our later Yogic systems we recognise seven earths, seven standing grounds of the soul on which it experiences phenomenal existence. The Purana gives us their names [the names of the two beyond the five already mentioned], Tapas and Satya, Energy&Truth. They are the outward expressions of the two psychological principles, Self-Awareness &Self-Being (Chit&Sat) which with Ananda, Self-Bliss, are the triune appearance in the soul of the supreme Existence which the Vedanta calls Brahman. Sat, Chit & Ananda constitute to Vedantic thought the parardha or spiritual higher half [of] our existence; in less imaginative language, we are in our supreme existence self-existence, self-awareness & self-delight. Annam, Prana & Manas constitute to Vedantic thought the aparardha or lower half; again, in more abstract speech, we are in our lower phenomenal existence mind, life & matter. Vijnana is the link; standing in ideal knowledge we are aware, looking upward, of our spiritual existence, looking downward, we pour it out into the three vyahritis, Bhur, Bhuvah & Swar, mental, vital & material existence, the phenomenal symbols of our self-expression. Objectively vijnana becomes mahat, the great, wide or extended state of phenomenal being,called also brihat, likewise signifying vast or great,into which says the Gita, the Self or Lord casts his seed as into a womb in order to engender all these objects & creatures. The Self, standing in vijnanam or mahat, is called the Mahan Atma, the great Self; so that, if we apply the significance [of] these terms to the Vedic words mah, mahas, mahi, mahn, then, even accepting mahas as an adjective and maho arnas in the sense of the great Ocean, it may very well be the ocean of the ideal or pure ideative state of existence in true knowledge which is intended, the great ocean slumbering in our humanity and awakened by the divine inspiration of Saraswati. But have we at all the right to read these high, strange & subtle ideas of a later mysticism into the primitive accents of the Veda? Let us at least support for a while that hypothesis. We may very well ask, if not from the Vedic forefa thers, whence did the Aryan thinkers get these striking images, this rich & concrete expression of the most abstract ideas and persist in them even after the Indian mind had rarefied & lifted its capacity to the height of the most difficult severities & abstractions known to any metaphysical thinking? Our hypothesis of a Vedic origin remains not only a possible suggestion but the one hypothesis in lawful possession of the field, unless a foreign source or a later mixed ideation can be proved. At present this later ideation may be assumed, it has not been & cannot be proved. The agelong tradition of India assigns the Veda as the source & substance of our theosophies; Brahmana, Aranyaka, Upanishad & Purana as only the interpretation & later expression; the burden of disproof rests on those who negative the tradition.

1.08 - The Historical Significance of the Fish, #Aion, #Carl Jung, #Psychology
  60 See Psychology and Alchemy, fig. 28.
  61 Scheftelowitz, p. 9; from the Talmud Nezikin VI, Sanhedrin II (BT, p. 662).

1.097 - Sublimation of Object-Consciousness, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  These are only stories to the mind which is sunk in the mire of world-consciousness. One cannot even dream of what this state of affairs is. What can be meant by simultaneous awareness of all things and simultaneous awareness of every condition of all things? This is called sarva jnatritva; this is omniscience. And this is designated by the term vivekajam jnanam, knowledge born of discriminative understanding, which is a peculiar term used in the yoga Psychology. It is also called taraka, the saving knowledge. This information is given to us in these sutras to give us a comfort spiritually, that we are not merely entering into a lions den where we find nothing but death, but that we are entering into a new type of life altogether, where eternity embraces us with a new life which is durationless and, therefore, deathless. This contemplation is the only technique, the only method, the only means of the salvation of the soul.
  Sattva puruayo uddhi smye kaivalyam iti (III.56). Kaivalya, or ultimate independence of the spirit, arises when there is equanimity of the structural character of sattva and the purusha. Sattva means the mind, or we may call it prakriti; purusha is the consciousness. When there is similarity established between the two, then the one does not remain as an object of the other, nor is one a subject in relation to the other. When the two become one on account of the intense purity of the experiencing consciousness, infinity enters into experience. This is kaivalya, this is moksha sattva puruayo uddhi smye kaivalyam iti (III.56). These sutras have given us, in a concise manner, the principles of spiritual contemplation.

1.098 - The Transformation from Human to Divine, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  There is nothing which is not universal in life. Everything is a universal expression. Even a leaf that moves in a tree has a universal background behind it. Even the littlest of our experiences and the smallest of the deeds that we perform everything, for the matter of that is a symbol or an index of a universal pressure that is exerted from behind, which is invisible to the senses and incomprehensible to the ego. The yoga philosophy and Psychology opens up before our mind a new world of perception and a new interpretation of values a system of an entirely new type of appreciation of things so that we will be able to discover new meaning even in the common and ordinary experiences of life. Even if we see a dog on the road, it is not an ordinary experience that is happening; we will begin to see a new meaning behind it. A cat crossing in front of us is not an ordinary experience. A wisp of breeze is not ordinary. Everything is extraordinary in this life. This meaning of an extraordinary significance present behind even ordinary experiences in life will be opened up only to a discriminative understanding.
  This is a great blessing if it comes; and unless this understanding arises in us, we will not be able to progress in yoga. We should not be muffs when we begin to seek the fruits of yoga earnestly. We must understand that we are going to face problems of a cosmic character. They are not problems of our country, or problems of human nature, merely. They are problems of the universal situation on every level, for the matter of that. Everything will be stirred into action. And, as it was mentioned, the way in which it will be stirred, and the extent to which it will be stirred into action, will depend upon the intensity of our practice.

1.09 - A System of Vedic Psychology, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  object:1.09 - A System of Vedic Psychology
  author class:Sri Aurobindo
  --
  A System of Vedic Psychology - A (Prefatory)
  The successes of European science have cast the shadow of their authority & prestige over the speculations of European scholarship; for European thought is, in appearance, a serried army marching to world-conquest and we who undergo the yoke of its tyranny, we, who paralysed by that fascination and overborne by that domination, have almost lost the faculty of thinking for ourselves, receive without distinction all its camp followers or irregular volunteers as authorities to whom we must needs submit.We reflect in our secondh and opinions the weak parts of European thought equally with the strong; we do not distinguish between those of its ideas which eternal Truth has ratified and those which have merely by their ingenuity and probability captivated for a short season the human imagination. The greater part of the discoveries of European Science (its discoveries, not its intellectual generalisations) belong to the first category; the greater part of the conclusions of European scholarship to the second. The best European thought has itself no illusions on this score. One of the greatest of European scholars & foremost of European thinkers, Ernest Renan, after commencing his researches in Comparative Philology with the most golden & extravagant hopes, was compelled at the close of a life of earnest & serious labour, to sum up the chief preoccupation of his days in a formula of measured disparagement,petty conjectural sciences. In other words, no sciences at all; for a science built upon conjectures is as much an impossibility & a contradiction in terms as a house built upon water. Renans own writings bear eloquent testimony to the truth of his final verdict; those which sum up his scholastic research, read now like a mass of learned crudity, even the best of them no longer authoritative or valid; those which express the substance or shades of his lifes thinking are of an imperishable beauty & value. The general sentiment of European Science agrees with the experience of Renan and even shoots beyond it; in the vocabulary of German scientists the word Philologe, philologist, bears a sadly disparaging and contemptuous significance & so great is the sense among serious thinkers of the bankruptcy of Comparative Philology that many deny even the possibility of an etymological Science. There is no doubt an element of exaggeration in some of these views; but it is true that Comparative Philology, Comparative Mythology, ethnology, anthropology and their kindred sciences are largely a mass of conjectures,shifting intellectual quagmires in which we can find no sure treading. Only the airy wings of an ingenious imagination can bear us up on that shimmering surface and delude us with the idea that it is the soil which supports our movement & not the wings. There is a meagre but sound substratum of truth which will disengage itself some day from the conjectural rubbish; but the present stage of these conjectural sciences is no better but rather worse than the state of European chemistry in the days of Paracelsus.But we in India are under the spell of European philology; we are taken by its ingenuity, audacity & self-confidence, an ingenuity which is capable of giving a plausibility to the absurd and an appearance of body to the unsubstantial, an audacity which does not hesitate to erect the most imposing theories on a few tags of disconnected facts, a confidence which even the constant change of its own opinions cannot disconcert. Moreover, our natural disposition is to the intellectuality of the scholar; verbal ingenuities, recondite explanations, far-fetched glosses have long had a weight with us which the discontinuity of our old scientific activities and disciplined experimental methods of reaching subjective truth has exaggerated and our excessive addiction to mere verbal metaphysics strongly confirmed. It is not surprising that educated India should have tacitly or expressly accepted even in subjects of such supreme importance to us as the real significance of the Vedas and Upanishads, the half patronising, half contemptuous views of the European scholar.
  --
  A System of Vedic Psychology - B
  Is there or can there be a system of Vedic Psychology? To us who are dominated today by the prestige of European thought and scholarship, the Vedas are a document of primitive barbarism, the ancient Vedanta a mass of sublime but indisciplined speculations. We may admit the existence of many deep psychological intuitions in the Upanishads; we do not easily allow to an age which we have been taught to regard as great but primitive and undeveloped the possibility of a profound and reasoned system in a subject in which Europe with all her modern knowledge has been unable to develop a real science. I believe that this current view of our Vedic forefa thers is entirely erroneous and arises from our application to them of a false system of psychological and intellectual values. Europe has formed certain views about the Veda & the Vedanta, and succeeded in imposing them on the Indian intellect. The ease with which this subjugation has been effected, is not surprising; for the mere mass of labour of Vedic scholarship has been imposing, its ingenuity of philological speculation is well calculated to dazzle the uncritical mind and the audacity & self-confidence with which it constructs its theories conceals the conjectural uncertainty of their foundations. When a hundred world famous scholars cry out, This is so, it is hard indeed for the average mind and even minds above the average, but inexpert in these special subjects, not to acquiesce. Nor has there been in India itself any corresponding labour of scholarship, diligence & sound enquiry which could confront the brilliant and hazardous generalisations of modern Sanscrit scholarship with the results of a more perfect system and a more penetrating vision. The only attempt in that direction the attempt of Swami Dayanandahas not been of a kind to generate confidence in the dispassionate judgment of posterity which must be the final arbiter of these disputes; for not only was that great Pundit and vigorous disputant unequipped with the wide linguistic & philological scholarship necessary for his work, but his method was rapid, impatient, polemical, subservient to certain fixed religious ideas rather than executed in the calm, disinterested freedom of the careful and impartial thinker and scholar. Judgment has passed on the Veda & Vedanta by default in favour of the scholastic criticism of Europe which has alone been represented in the court of modern opinion.
  Nevertheless a time must come when the Indian mind will shake off the paralysis that has fallen upon it, cease to think or hold opinions at second & third hand & reassert its right to judge and inquire with a perfect freedom into the meaning of its own Scriptures. When that day comes, we shall, I think, discover that the imposing fabric of Vedic theory is based upon nothing more sound or lasting than a foundation of loosely massed conjectures. We shall question many established philological myths,the legend, for instance, of an Aryan invasion of India from the north, the artificial & unreal distinction of Aryan & Dravidian which an erroneous philology has driven like a wedge into the unity of the homogeneous Indo-Afghan race; the strange dogma of a henotheistic Vedic naturalism; the ingenious & brilliant extravagances of the modern sun & star myth weavers, and many another hasty & attractive generalisation which, after a brief period of unquestioning acceptance by the easily-persuaded intellect of mankind, is bound to depart into the limbo of forgotten theories. We attach an undue importance & value to the ephemeral conclusions of European philology, because it is systematic in its errors and claims to be a science.We forget or do not know that the claims of philology to a scientific value & authority are scouted by European scientists; the very word, Philologe, is a byword of scorn to serious scientific writers in Germany, the temple of philology. One of the greatest of modern philologists & modern thinkers, Ernest Renan, was finally obliged after a lifetime of hope & earnest labour to class the chief preoccupation of his life as one of the petty conjectural sciencesin other words no science at all, but a system of probabilities & guesses. Beyond one or two generalisations of the mutations followed by words in their progress through the various Aryan languages and a certain number of grammatical rectifications & rearrangements, resulting in a less arbitrary view of linguistic relations, modern philology has discovered no really binding law or rule for its own guidance. It has fixed one or two sure signposts; the rest is speculation and conjecture.We are not therefore bound to worship at the shrines of Comparative Science & Comparative Mythology & offer up on these dubious altars the Veda & Vedanta. The question of Vedic truth & the meaning of Veda still lies open. If Sayanas interpretation of Vedic texts is largely conjectural and likely often to be mistaken & unsound, the European interpretation can lay claim to no better certainty. The more lively ingenuity and imposing orderliness of the European method of conjecture may be admitted; but ingenuity & orderliness, though good helps to an enquiry, are in themselves no guarantee of truth and a conjecture does not cease to be a conjecture, because its probability or possibility is laboriously justified or brilliantly supported. It is on the basis of a purely conjectural translation of the Vedas that Europe presents us with these brilliant pictures of Vedic religion, Vedic society, Vedic civilisation which we so eagerly accept and unquestioningly reproduce. For we take them as the form of an unquestionable truth; in reality, they are no more than brilliantly coloured hypotheses,works of imagination, not drawings from the life.

1.09 - Concentration - Its Spiritual Uses, #Raja-Yoga, #Swami Vivkenanda, #unset
  Now, these later Yogis consider that there are three main currents of this Prana in the human body. One they call Id, another Pingal, and the third Sushumn. Pingala, according to them, is on the right side of the spinal column, and the Ida on the left, and in the middle of the spinal column is the Sushumna, an empty channel. Ida and Pingala, according to them, are the currents working in every man, and through these currents, we are performing all the functions of life. Sushumna is present in all, as a possibility; but it works only in the Yogi. You must remember that Yoga changes the body. As you go on practising, your body changes; it is not the same body that you had before the practice. That is very rational, and can be explained, because every new thought that we have must make, as it were, a new channel through the brain, and that explains the tremendous conservatism of human nature. Human nature likes to run through the ruts that are already there, because it is easy. If we think, just for example's sake, that the mind is like a needle, and the brain substance a soft lump before it, then each thought that we have makes a street, as it were, in the brain, and this street would close up, but for the grey matter which comes and makes a lining to keep it separate. If there were no grey matter, there would be no memory, because memory means going over these old streets, retracing a thought as it were. Now perhaps you have marked that when one talks on subjects in which one takes a few ideas that are familiar to everyone, and combines and recombines them, it is easy to follow because these channels are present in everyone's brain, and it is only necessary to recur to them. But whenever a new subject comes, new channels have to be made, so it is not understood readily. And that is why the brain (it is the brain, and not the people themselves) refuses unconsciously to be acted upon by new ideas. It resists. The Prana is trying to make new channels, and the brain will not allow it. This is the secret of conservatism. The fewer channels there have been in the brain, and the less the needle of the Prana has made these passages, the more conservative will be the brain, the more it will struggle against new thoughts. The more thoughtful the man, the more complicated will be the streets in his brain, and the more easily he will take to new ideas, and understand them. So with every fresh idea, we make a new impression in the brain, cut new channels through the brain-stuff, and that is why we find that in the practice of Yoga (it being an entirely new set of thoughts and motives) there is so much physical resistance at first. That is why we find that the part of religion which deals with the world-side of nature is so widely accepted, while the other part, the philosophy, or the Psychology, which clears with the inner nature of man, is so frequently neglected.
  We must remember the definition of this world of ours; it is only the Infinite Existence projected into the plane of consciousness. A little of the Infinite is projected into consciousness, and that we call our world. So there is an Infinite beyond; and religion has to deal with both with the little lump we call our world, and with the Infinite beyond. Any religion which deals with one only of these two will be defective. It must deal with both. The part of religion which deals with the part of the Infinite which has come into the plane of consciousness, got itself caught, as it were, in the plane of consciousness, in the cage of time, space, and causation, is quite familiar to us, because we are in that already, and ideas about this world have been with us almost from time immemorial. The part of religion which deals with the Infinite beyond comes entirely new to us, and getting ideas about it produces new channels in the brain, disturbing the whole system, and that is why you find in the practice of Yoga ordinary people are at first turned out of their grooves. In order to lessen these disturbances as much as possible, all these methods are devised by Patanjali, that we may practice any one of them best suited to us.

1.09 - Fundamental Questions of Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  step forward into the realm of Psychology. The fact that the affectively
  toned memory images which are lost to consciousness lay at the root of the
  --
  academic Psychology of those days was inclined to assume, but psychic,
  because it behaves exactly like any other psychic function from which
  --
  in the sphere of general Psychology, which had long been entrusted to the
  philosophical faculty. Apart from a few technical terms and methodical
  points of view, Psychology, as practised by the doctor, had not so far been
  able to borrow much from the philosophers, and so medical Psychology,
  on encountering an unconscious psyche right at the beginning of its career,
  --
  a few praiseworthy exceptions, anathematized by academic Psychology, so
  that only the phenomena of consciousness were left as a possible object forpsychological research. The collision between the medical approach and
  the general Psychology then prevailing was therefore considerable. On the
  other hand, Freuds discoveries were just as much of a challenge and a
  --
  complexion on the picture. Even so, general Psychology has still not been
  able to draw the necessary conclusions from the fact of the unconscious.
  --
  The reason for this first dilemma of medical Psychology presumably
  lies in the fact that the doctors found no cultivated ground under their feet,
  since ordinary Psychology had nothing concrete to offer them. They were
  therefore thrown back on their own subjective prejudices as soon as they
  --
  there is no single theory in the whole field of practical Psychology that
  cannot on occasion prove basically wrong. In particular, the view that the
  --
  factors, they think, are all questions of purely personal Psychology. But if
  we scrutinize these factors more closely, we find that they present quite a
  --
  incentives to a new and deeper questioning. So also in Psychology. The
  Freud-Adler dilemma found its solution in the acceptance of divergent
  --
  followed by the Rorschach test, Gestalt Psychology, and the various other
  attempts to classify type-differences. Another possibility, which seems to
  --
  posited as basic to the Psychology of primitive man. The latter are general
  ideas and value-categories which have their origin in the primordial motifs
  --
  unsympa thetic towards Psychology.[251]
  The positive meaning of the religious factor in a mans philosophical
  --
  phenomena, which medical Psychology should on no account ignore. If
  these phenomena prove anything at all, it is the fact of a certain psychic

1.09 - SKIRMISHES IN A WAY WITH THE AGE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  _A Moral for Psychologists._ Do not go in for any note-book Psychology!
  Never observe for the sake of observing! Such things lead to a false
  --
  novelists, he goes in for note-book Psychology on a large and small
  scale? Such a man is constantly spying on reality, and every evening
  --
  _Concerning the Psychology of the artist_ For art to be possible at
  all--that is to say, in order that an sthetic mode of action and of

1.09 - The Ambivalence of the Fish Symbol, #Aion, #Carl Jung, #Psychology
  31 Cf. Psychology and Alchemy, par. 446.
  32 Garnerius, in Migne, P.L., vol. 193, col. 49.

1.1.01 - Seeking the Divine, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  1 The correspondent wrote: "Prof. James even says [in Principles of Psychology] about the 'social me' and other 'me's, that one has to suppress several of them in order to achieve one or two main aims in life. A politician, in order to concentrate on politics alone, has to let go his tendency for music or painting or social fame or family affections." - Ed.
  Seeking the Divine

11.07 - The Labours of the Gods: The five Purifications, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The brain thus is the controller-general of the whole physical system of the human body. In particular, however, it is the controller and regulator of the physical mind and the senses (the six indriyas of Indian Psychology). This is the province of the basic earth principle, this range of material matter over which the Fire is the presiding deity. There are, however, other provinces and units, co-lateral to the brain system and having special functions of their own. First of all, at the bottom of the scale, or rather the first step upward in the scale,that is, after the vertebral pedestalis the abdominal system which consists, as we know, of the three main operations: (i) digestion, (ii) evacuation, and (iii) generation, comprising, in other words, the stomach, the intestines, the liver and the spleen, the kidneys, the bladder, and finally, the sex glands. The glands indeed, here in this domain, are the operative agent: and they have a special way of operation, namely, washing. If fire controls the most material, the earth-principle, it is water, apas, that is the god in this region of the vital functions. The Vedas speak of the purifying streams of the Sindhus and the Srotas; they speak of the underground stream of rasa which Sarama, the Hound of Heaven, crossed to' come over to our earth. Water, in fact, does the work appropriate to this region. It is the vital region in man and consists of functions attached to the vital activities. The vital in its ordinary and normal functions means desires and attachments, hunger and thirst, ties and bondages, urges and demands these have to be cleared and washed out if there is to be healthy strength in the system, washed by spraying the pure vital fluid. Physiologically the enzymes and endocrine secretions are the physical formations or outer formulations of the hidden vital fluid. This indeed is the function of the deity, Soma, Pawamana Soma, the flowing stream of Delight, who in effect is the true presiding godhead here. For it is this section of the body that is the stage for our whole world of enjoyment for the play of all our physical delights as well as of all our ailments and diseases. Purified, it is the giver of health and happiness leading ultimately to that Supreme Delight which is immortality, Life transfigured.
   Above and next to this region of the viscera, on the other side of the diaphragm, is the region of the thorax, the chest cavity. It contains the ,most important of all human organs, the heart and the lungs, which means the respiratory and the circulatory systems, extending into the solar plexus; and the power that controls it is that of the third element Tejas, the pulsating, radiant energy. It is the energising heat, the warmth of will and aspiration, concentration in the heart; it is also Tapas. It is indeed a form of fire, fire in its essential substance, a quiet white flame against the robust red and crimson and purple fires of earth. It is the mounting urge of consciousness in its rhythmic poise of harmonious strength. And that is the god Aryama of the Vedas, the godhead presiding over the upward surge of evolution. From here comes not merely the drive to go forward, the secret dynamo that moves the being to its goal but also the vision that shows the way and the conditions under which the end is achieved or fulfilled. From here too comes rhythm and the balance and the happy harmony of all movements in life. The calm heave of the lung sand the glad beat of the heart are the sign and symbol of a radiant animation.

1.10 - Concentration - Its Practice, #Raja-Yoga, #Swami Vivkenanda, #unset
  The system of Yoga is built entirely on the philosophy of the Snkhyas, as I told you before, and here again I shall remind you of the cosmology of the Sankhya philosophy. According to the Sankhyas, nature is both the material and the efficient cause of the universe. In nature there are three sorts of materials, the Sattva, the Rajas, and the Tamas. The Tamas material is all that is dark, all that is ignorant and heavy. The Rajas is activity. The Sattva is calmness, light. Nature, before creation, is called by them Avyakta, undefined, or indiscrete; that is, in which there is no distinction of form or name, a state in which these three materials are held in perfect balance. Then the balance is disturbed, the three materials begin to mingle in various fashions, and the result is the universe. In every man, also, these three materials exist. When the Sattva material prevails, knowledge comes; when Rajas, activity; and when Tamas, darkness, lassitude, idleness, and ignorance. According to the Sankhya theory, the highest manifestation of nature, consisting of the three materials, is what they call Mahat or intelligence, universal intelligence, of which each human intellect is a part. In the Sankhya Psychology there is a sharp distinction between Manas, the mind function, and the function of the Buddhi, intellect. The mind function is simply to collect and carry impressions and present them to the Buddhi, the individual Mahat, which determines upon it. Out of Mahat comes egoism, out of which again come the fine materials. The fine materials combine and become the gross materials outside the external universe. The claim of the Sankhya philosophy is that beginning with the intellect down to a block of stone, all is the product of one substance, different only as finer to grosser states of existence. The finer is the cause, and the grosser is the effect. According to the Sankhya philosophy, beyond the whole of nature is the Purusha, which is not material at all. Purusha is not at all similar to anything else, either Buddhi, or mind, or the Tanmatras, or the gross materials. It is not akin to any one of these, it is entirely separate, entirely different in its nature, and from this they argue that the Purusha must be immortal, because it is not the result of combination. That which is not the result of combination cannot die. The Purushas or souls are infinite in number.
  Now we shall understand the aphorism that the states of the qualities are defined, undefined, indicated only, and signess. By the "defined" are meant the gross elements, which we can sense. By the "undefined" are meant the very fine materials, the Tanmatras, which cannot be sensed by ordinary men. If you practise Yoga, however, says Patanjali, after a while your perceptions will become so fine that you will actually see the Tanmatras. For instance, you have heard how every man has a certain light about him; every living being emits a certain light, and this, he says, can be seen by the Yogi. We do not all see it, but we all throw out these Tanmatras, just as a flower continuously sends out fine particles which enable us to smell it. Every day of our lives we throw out a mass of good or evil, and everywhere we go the atmosphere is full of these materials. That is how there came to the human mind, unconsciously, the idea of building temples and churches. Why should man build churches in which to worship God? Why not worship Him anywhere? Even if he did not know the reason, man found that the place where people worshipped God became full of good Tanmatras. Every day people go there, and the more they go the holier they get, and the holier that place becomes. If any man who has not much Sattva in him goes there, the place will influence him and arouse his Sattva quality. Here, therefore, is the significance of all temples and holy places, but you must remember that their holiness depends on holy people congregating there. The difficulty with man is that he forgets the original meaning, and puts the cart before the horse. It was men who made these places holy, and then the effect became the cause and made men holy. If the wicked only were to go there, it would become as bad as any other place. It is not the building, but the people that make a church, and that is what we always forget. That is why sages and holy persons, who have much of this Sattva quality, can send it out and exert a tremendous influence day and night on their surroundings. A man may become so pure that his purity will become tangible. Whosoever comes in contact with him becomes pure.

1.10 - Fate and Free-Will, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  If we go back to the true Hindu teaching independent of Buddhistic influence, we shall find that it gives us a reconciliation of the dispute by a view of mans Psychology in which both Fate and Free-will are recognised. The difference between Buddhism and Hinduism is that to the former the human soul is nothing, to the latter it is everything. The whole universe exists in the spirit, by the spirit, for the spirit; all we do, think and feel is for the spirit. Nature depends upon the Atman, all its movement, play, action is for the Atman.
  There is no Fate except insistent causality which is only another name for Law, and Law itself is only an instrument in the hands of Nature for the satisfaction of the spirit. Law is nothing but a mode or rule of action; it is called in our philosophy not Law but Dharma, holding together, it is that by which the action of the universe, the action of its parts, the action of the individual is held together. This action in the universal, the parts, the individuals is called Karma, work, action, energy in play, and the definition of Dharma or Law is action as decided by the nature of the thing in which action takes place,svabhva-niyata karma. Each separate existence, each individual has a swabhava or nature and acts according to it, each group, species or mass of individuals has a swabhava or nature and acts according to it, and the universe also has its swabhava or nature and acts according to it. Mankind is a group of individuals and every man acts according to his human nature, that is his law of being as distinct from animals, trees or other groups of individuals. Each man has a distinct nature of his own and that is his law of being which ought to guide him as an individual. But beyond and above these minor laws is the great dharma of the universe which provides that certain previous karma or action must lead to certain new karma or results.

1.10 - Theodicy - Nature Makes No Mistakes, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  borrowed from our human Psychology and experience, for
  15 Sri Aurobindo: The Life Divine, p. 33.

1.10 - The Scolex School, #Magick Without Tears, #Aleister Crowley, #Philosophy
    This is not science. This is not business. This is American Sunday journalism. The Hindu and the American are very much alike in this innocence, this 'naivet' which demands fairy stories with ever bigger giants. They cannot bear the idea of anything being complete and done with. So, they are always talking in superlatives, and are hard put to it when the facts catch up with them, and they have to invent new superlatives. Instead of saying that there are bricks of various sizes, and specifying those sizes, they have a brick and a super-brick, and 'one' brick, and 'some' brick; and when they have got to the end they chase through the dictionary for some other epithet to brick, which shall excite the sense of wonder at the magnificent progress and super-progress I present the American public with this word which is supposed to have been made. Probably the whole thing is a bluff without a single fact behind it. Almost the whole of the Hindu Psychology is an example of this kind of journalism. They are not content with the supreme God. The other man wishes to show off by having a supremer God than that, and when a third man comes along and finds them disputing, it is up to him to invent a supremest super-God.
    It is simply ridiculous to try to add to the definition of Nibbana by this invention of Parinibbana, and only talkers busy themselves with these fantastic speculations. The serious student minds his own business, which is the business in hand. The President of a Corporation does not pay his bookkeeper to make a statement of the countless billions of profit to be made in some future year. It requires no great ability to string a row of zeros after a significant figure until the ink runs out. What is wanted is the actual balance of the week.

1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Is this, then, the last word about the Veda? Or, and this is the idea I write to suggest, is it not rather the culmination of a long increasing & ever progressing error? The theory this book is written to enunciate & support is simply this, that our forefa thers of early Vedantic times understood the Veda, to which they were after all much nearer than ourselves, far better than Sayana, far better than Roth & Max Muller, that they were, to a great extent, in possession of the real truth about the Veda, that that truth was indeed a deep spiritual truth, karmakanda as well as jnanakanda of the Veda contains an ancient knowledge, a profound, complex & well-ordered Psychology & philosophy, strange indeed to our modern conception, expressed indeed in language still stranger & remoter from our modern use of language, but not therefore either untrue or unintelligible, and that this knowledge is the real foundation of our later religious developments, & Veda, not only by historical continuity, but in real truth & substance is the parent & bedrock of all later Hinduism, of Vedanta, Sankhya, Nyaya, Yoga, of Vaishnavism & Shaivism&Shaktism, of Tantra&Purana, even, in a remoter fashion, of Buddhism & the later unorthodox religions. From this quarry all have hewn their materials or from this far-off source drawn unknowingly their waters; from some hidden seed in the Veda they have burgeoned into their wealth of branchings & foliage. The ritualism of Sayana is an error based on a false preconception popularised by the Buddhists & streng thened by the writers of the Darshanas,on the theory that the karma of the Veda was only an outward ritual & ceremony; the naturalism of the modern scholars is an error based on a false preconception encouraged by the previous misconceptions of Sayana,on the theory of the Vedas [as] not only an ancient but a primitive document, the production of semi-barbarians. The Vedantic writers of the Upanishads had alone the real key to the secret of the Vedas; not indeed that they possessed the full knowledge of a dialect even then too ancient to be well understood, but they had the knowledge of the Vedic Rishis, possessed their Psychology, & many of their general ideas, even many of their particular terms & symbols. That key, less & less available to their successors owing to the difficulty of the knowledge itself & of the language in which it was couched and to the immense growth of outward ritualism, was finally lost to the schools in the great debacle of Vedism induced by the intellectual revolutions of the centuries which immediately preceded the Christian era.
  It is therefore a Vedantic or even what would nowadays be termed a theosophic interpretation of the Veda which in this book I propose to establish. My suggestion is that the gods of the Rigveda were indeed, as the European scholars have seen, masters of the Nature-Powers, but not, as they erroneously theorise, either exclusively or even mainly masters of the visible & physical Nature-Powers. They presided over and in their nature & movement were also & more predominantly mental Nature-Powers, vital Nature-Powers, even supra-mental Nature-Powers. The religion of the Vedic Rishis I suppose on this hypothesis to have been a sort of practical & concrete Brahmavada founded on the three principles of complex existence, isotheism of the gods and parallelism of their functions on all the planes of that complex existence; the secret of their ideas, language & ritual I suppose to rest in an elaborate habit of symbolism & double meaning which tends to phrase & typify all mental phenomena in physical and concrete figures. While the European scholars suppose the Rishis to have been simple-minded barbarians capable only of a gross & obvious personification of forces, only of a confused, barbarous and primitive system of astronomical allegories and animistic metaphors, I suppose them to have been men of daring and observant minds, using a bold and vigorous if sometimes fanciful system of images to express an elaborate practical Psychology and self-observation in which what we moderns regard as abstract experiences & ideas were rather perceived with the vividness of physical experiences & images & so expressed in the picturesque terms of a great primitive philosophy. Their outward sacrifice & ritual I suppose to have been partly the symbols & partly the means of material expression for certain psychological processes, the first foundations of our Hindu system of Yoga, by which they believed themselves able to attain inward & outward mastery, knowledge, joy and extended life & being.
  This theory, although it starts really from a return to the point of view of the early Vedantic writers, appears at the present day doubly revolutionary, because it denies the two established systems of interpretation which have conquered and still hold the modern mind and determine for it the sense of the Veda. Sayana is for the orthodox Indian the decisive and infallible authority; for the heterodox or educated the opinions and apparent discoveries of European philologists are the one infallible and irrefutable pramna. Is it then really true that either from the point of view of orthodox Hindu faith or on the basis of a rational interpretation based on sound philology and criticism the door is closed to any radically new interpretation and the true sense of Veda has, in the main, been settled for us & to all future generations? If so, if Sayanas authority is unquestionable, or if the system of the Europeans is sound and unimprovable in its essential features, then there is no room for the new theory of which I have briefly indicated the nature. The Veda then remains nothing more than a system of sacrificial ritual & mythology of the most primitive crudeness. I hope to show briefly that there is no such finality; the door is wide open, the field is still free for a better understanding and a deeper knowledge.
  --
  We should realise that these so-called Sciences of Comparative Philology and Comparative Mythology on which the European interpretation of Veda is founded are not true Sciences at all. They are, rather, if Sciences at all, then pseudo-Sciences. All the European mental sciences, not excluding Psychology, though that is now proceeding within certain narrow limits by a sounder method, belong to a doubtful class of branches of research which have absorbed the outward method of Science, without its inward spirit. The true scientists in Germany, the home of both Science & Philology, accustomed to sound methods, certain results, patient inquiry, slow generalisations, have nothing but contempt for the methods of Philology, its patchiness, its haste, its guesswork, and profess no confidence in its results; the word Philologe is even, in their mouths, a slighting & discourteous expression. This contempt, itself no doubt excessive, is practically admitted to be just by the great French thinker, Renan, who spent the best part of his life in philological & kindred researches, when he described apologetically his favourite pursuits as petty conjectural sciences. Now, a Science that is conjectural, a Science that proceeds not by fixed laws and certain methods, but by ingenious inference & conjecture, & this is in truth the nature of Comparative Philology & Comparative Mythology,is no science at all; it is a branch of research, a field of inquiry & conjecture in which useful discoveries may be made; it may even contain in itself the germs of a future science, but it is not yet itself worthy of that name & its results have no right to cloak themselves falsely in the robe of authority which belongs only to the results of the true Sciences. So long as a science is conjectural, its results are also conjectural, can at any moment be challenged and ought at all times even in its most brilliant & confident results to be carefully and sceptically scrutinised.
  Among such branches of research which can even now be used in spite of new & hostile conclusions as a sort of side support to the modern theory of the Veda stand in a curious twilit corner of their own the researches of the ethnologists. There is no more glaring instance of the conjectural and unsubstantial nature of these pseudo-Sciences than the results of Ethnology which yet claims to deduce its results from fixed and certain physical tests and data. We find the philological discovery of the Aryan invasion supported by the conclusions of ethnologists like Sir Herbert Risley, who make an ethnological map of India coloured in with all shades of mixed raciality, Dravidian,Scytho-Dravidian, Mongolo-Dravidian, Scytho-Aryan. More modern schools of ethnology assert positively on the strength of [the] same laws & the same tests that there is but one homogeneous Indo-Afghan race inhabiting the whole peninsula from theHimalayas to Cape Comorin. What are we to think of a science of which the tests are so pliant and the primary results so irreconcilable? Or how, if the more modern theory is correct, if a distinct homogeneous race inhabits India, can we fail to doubt strongly as a philological myth the whole story of the Aryan invasion & colonisation of Northern India, which has been so long one of the most successful & loudly proclaimed results of the new philology? As a result perhaps of these later conclusions we find a tendency even in philological scholarship towards the rise of new theories which dispute the whole legend of an Aryan invasion, assert an indigenous or even a southern origin for the peoples of the Vedic times and suppose Aryanism to have been a cult and not a racial distinction. These new theories destroy all fixed confidence in the old without themselves revealing any surer foundations for their own guesses; both start from conjectural philology & end in an imaginatively conjectural nation-building or culture-building. It is exceedingly doubtful whether the Vedic terms Aryan & unAryan at all refer to racial or cultural differences; they may have an entirely different and wholly religious & spiritual significance & refer to the good and evil powers & mortals influenced by them. If this prove to be the truth, and the close contiguity & probable historical connection between the Vedic Indians & the Zoroastrian Persians gives it a great likelihood, then the whole elaborate edifice built up by the scholars of an Aryan invasion and an Aryan culture begins to totter & seek the ground, there to lie in the dust amid the wrecks of other once confident beliefs and triumphant errors.

1.10 - THINGS I OWE TO THE ANCIENTS, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  only in the Dionysian mysteries, in the Psychology of the Dionysian
  state, that the _fundamental fact_ of the Hellenic instinct--its "will
  --
  The Psychology of orgiasm conceived as the feeling of a superabundance
  of vitality and strength, within the scope of which even pain _acts
  --
  divined as the bridge leading to the Psychology of the _tragic_ poet
  Not in order to escape from terror and pity, not to purify one's self

11.15 - Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Such then are the stages in the progression of consciousness; they are clearly observable and admitted practically on all hands. Only Sri Aurobindo points out two crucial characters of this movement. First: Matter, Life, Mind-Intelligence these are not distinct or separate entities, one coming after another, the succeeding one simply adding itself to the preceding, coming we do now know from where. Not so, for something cannot come out of nothing. If life came out of Matter, it is because life was there hidden in Matter, Matter was secretly housing, was instinct with life. That only can evolve which was involved. So, again, if Mind came out of life, it is because Mind was involved in life and therefore also in Matter although at a farther remove. Yet again, vital mind developed into Intelligence and consciousness proper, and it could be only because that too was its secret nature and hence the secret nature of Life and even brute Matter. Thus the whole chain of gradation is linked together indissolubly and the binding reality that runs through all is consciousness, overt or covert. It is indeed consciousness that lies at the root of existence the basic substance, Matter is nothing but consciousness become unconscious; and the whole scheme or processus of the cosmos is the increasing manifestation and expression of that consciousness. Secondly, the other character is that at each cross-over, there is not only a rise in consciousness but also a reversal of consciousness, that is to say, the level attained turns back upon the preceding levels, influencing and moulding them as far as possible in its own mode and law of existence. When life appeared in Matter, wherever there was material life, the matter thus taken up by life behaved differently from dead matter: an organic body does not follow the strict mechanical laws of inanimate bodies. Likewise a life endowed with mind has a different functioning than mere life. And a body which houses a life and mind, which has, as it were, flowered into life and mind moves and acts in another way than an inert body or even a vitalised body. Man's intelligence and reason have reoriented or tend to reorient his vital instincts and reactions, even his bodily functions and forms. A conscious regulation, even refashioning of his life and body is the very essence of human consciousness, the urge of his nature, instead of a spontaneous laissez-faire movement of pure vitality or the mechanical go-round of the material base. These three major provinces or layers of consciousness Matter, Life and Mindman has taken up into himself and in the light of his consciousness his Intelligencehas studied and classified them arranging them serially as the well-known sciences of Physics Biology and Psychology.
   Now, Sri Aurobindo says, evolution marches onward and will rise beyond mind to another status of consciousness which he calls Supermind. In the earthly scheme there will thus manifest a new type, a higher functioning of consciousness and a new race or species will appear on earth with this new consciousness as the ruling principle. Out of the rock and mineral came the plant, out of the plant the animal, out of the mere animal man has come and out of man the Superman will come inevitably.

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  As our human Psychology is constituted, we begin with
  samjnana, the sense of an object in its image; the apprehension
  --
  of Psychology that the effective functioning of the senses of
  knowledge is inoperative without the assistance of the mind; the
  --
  touched or tasted. Similarly, according to Psychology, the organs
  of action act only by the force of the mind operating as will
  --
  Modern Psychology has extended our knowledge and has
  admitted us to a truth which the ancients already knew but
  --
  These examples point us to truths which western Psychology, hampered by past ignorance posing as scientific orthodoxy,
  still ignores or refuses to acknowledge. The Upanishads declare
  --
  own deeper Psychology and pursue them beyond the physical
  appearances by which they are covered, we shall get to some
  --
  me in terms not beyond the grasp of my Psychology, manifest
  as the Self and the Lord. The mystery of existence is revealed

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Constantly and unknowingly, we receive influences and inspirations from these higher, superconscious regions, which express themselves inside us as ideas, ideals, aspirations, or works of art; they secretly mold our life, our future. Similarly, we constantly and unknowingly receive vital and subtle-physical vibrations, which determine our emotional life and relationship with the world every moment of the day. We are enclosed in an individual, personal body only through a stubborn visual delusion; in fact, we are porous throughout and ba the in universal forces, like an anemone in the sea: Man twitters intellectually (=foolishly) about the surface results and attributes them all to his "noble self," ignoring the fact that his noble self is hidden far away from his own vision behind the veil of his dimly sparkling intellect and the reeking fog of his vital feelings, emotions, impulses, sensations and impressions.183 Our sole freedom is to lift ourselves to higher planes through individual evolution. Our only role is to transcribe and materially embody the truths of the plane we belong to. Two important points, which apply to every plane of consciousness, from the highest to the lowest, deserve to be underscored in order for us better to understand the mechanism of the universe. First, these planes do not depend upon us or upon what we think of them any more than the sea depends on the anemone; they exist independently of man. Modern Psychology, for which all the levels of being are mixed together in a so-called collective unconscious, like some big magician's hat from which to draw archetypes and neuroses at random, betrays in this respect a serious lack of vision: first, because the forces of these planes are not at all unconscious (except to us), but very conscious, definitely more so than we are; and secondly, because these forces are not "collective," in the sense that they are no more a human product than the sea is the product of the anemone; it is rather the frontal man who is the product of that Immensity behind. The gradations of consciousness are universal states not dependent on the outlook of the subjective personality; rather the outlook of the subjective personality is determined by the grade of consciousness in which it is organized according to its typal nature or its evolutionary stage.184 Naturally, it is only human to reverse the order of things and put ourselves in the center of the world. But this is not a matter of theory, always debatable, but of experience, which everyone can have. If we go out of our body and consciously enter these planes, we realize that they exist outside us, just as the entire world exists outside Manhattan, with forces and beings and even places that have nothing in common with our earthly world; entire civilizations have attested to this, stating it, engraving it, or painting it on their walls or in their temples, civilizations that were perhaps less ingenious than ours, but certainly not less intelligent.
  The second important point concerns the conscious forces and beings that occupy these planes. Here we must clearly draw a line between the superstition, or even hoax, arising from our "collective" contri bution, and the truth. As usual, the two are closely intermingled.

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
  15 Cf. Psychology and Alchemy, pars. 127ft - ., and "A Study in the Process of
  Individuation," in Part I of vol. 9.
  --
  34 Now if Psychology is to lay hold of this phenomenon, it can
  only do so if it expressly refrains from passing metaphysical
  --
  and only thing that Psychology can establish is the presence of
  pictorial symbols, whose interpretation is in no sense fixed be-
  --
  fold aspect. Psychology cannot of course adopt this view as its
  own; it can only establish the existence of such statements and
  --
  "Ground." Psychology takes this idea as an image of the uncon-
  scious background and begetter of consciousness. The most im-
  --
  bol shows that it was always used as a God-image. Psychology, as
  I have said, is not in a position to make metaphysical statements.
  --
  3 1( > All kingship is rooted in this Psychology, and therefore, for
  the anonymous individual of the populace, every king carries
  --
  42 Psychology and Alchemy, index, s.v. "Axiom of Maria." Cf. infra, pars. $%&.
  43 eixfrpabet, a play on the word eipadr}s } 'well-speaking.'
  --
  65 Cf. "The Psychology of Eastern Meditation," pars. 9421".
  66 Cf. "A Study in the Process of Individuation."
  --
  96 Cf. Psychology and Alchemy, par. 484.
  97 See the study by Marie-Louise von Franz.
  --
  99 Cf. Psychology and Alchemy, pars. 55of. [Cf. Legge trans., I, p. 131.]
  100 cf. Genesis 44 : 5.

1.14 - Bibliography, #Aion, #Carl Jung, #Psychology
  Jacobi, Jolande. The Psychology of C. G. Jung. Translated by K. W.
  Bash. Revised edn., New Haven and London, 1951.
  --
  . "Answer to Job." In: Psychology and Religion: West and
  East, q.v.
  --
  In: Psychology and Religion: West and East, q.v.
  . Psychological Types. Collected Works,* Vol. 6. (Alternate
  --
  . Psychology and Alchemy. Collected Works* Vol. 12. New
  York and London, 2nd edn., 1968.
  . "The Psychology of the Child Archetype." In: The Arche-
  types and the Collective Unconscious, q.v.
  . "The Psychology of Eastern Meditation." In: Psychology and
  Religion: West and East, q.v.
  --
  -. Psychology and Religion: West and East. Collected Works*
  Vol. 11. New York and London, 1958; 2nd edn., 1969.
  -. "The Psychology of the Transference." In: The Practice of
  Psycho therapy. Collected Works,* Vol. 16. New York and Lon-
  --
  . "The Psychology of the Trickster Figure." In: The Arche-
  types and the Collective Unconscious, q.v.
  --
  Two Essays on Analytical Psychology. Collected Works,* Vol. 7.
  New York and London, 2nd edn., 1966.
  --
  -. "Transformation Symbolism in the Mass." In: Psychology
  and Religion: West and East, q.v.

1.14 - The Secret, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  The "subconscious" of modern Psychology is only the outer fringe of a world almost as vast as the Superconscient, with many levels, forces, beings (or being-forces, if we prefer). It is our immediate as well as distant evolutionary past, with all the impressions of our present life and all those of our past lives, just as the Superconscient is our evolutionary future. All the residues and forces that have presided over our evolutionary ascent from inanimate matter to animal to man are not only stored there, but continue to live and to influence us. If indeed we are more divine than we think by virtue of the superconscious future that is drawing us ahead, we are also more beast-like than we imagine thanks to the subconscious and unconscious past we drag behind us. This double mystery holds the key to the total Secret. None can reach heaven who has not passed through hell.
  True, one can reach spiritual heavens without even knowing these squalid places, except by accident. But there are different kinds of heavens, just as there are different kinds of hells (each level of our being has its own "heaven" and "hell"). Generally, the religious man leaves behind the individual self, thereby leaving behind the subconscient. He merely has to pass through one gate, with "guardians" unpleasant enough to account for all the "nights" and "temptations" mentioned in the lives of saints. But there is only one gate to pass through. Similarly, the heaven he aspires to means leaving the outer existence and plunging into ecstasy. As we have said, though, the goal of this yoga is not to lose consciousness, any more below than above, and in particular not to close our eyes to the conditions below. The integral seeker is meant neither for total darkness nor for blinding light. Everywhere he goes, he must see. This is the foremost condition of mastery. Indeed, we do not seek to move on to a better existence but to transform this one.
  --
  Contemporary Psychology, too, has become aware of the importance of the subconscient and of the need to cleanse it. But psychologists have seen only half of the picture the subconscient without the superconscient presuming, moreover, that their small mental glimmers would be able to illuminate that den of thieves. They might as well try to find their way through the darkest jungle armed with a flashlight! In fact, in more cases they see the subconscient only as the underside of the small frontal personality, for there is a fundamental psychological law none can escape: descent is commensurate with ascent. One cannot descend farther than one has ascended, because the force necessary for descent is the very same force needed for ascent.
  If, by accident, someone descended lower than his capacity for ascent, this would immediately result in some serious accident, possession or madness, because the corresponding power would be missing. The closer we draw to a beginning of Truth down here, the more we uncover an unfathomable wisdom. Mr. Smith's obscure inhibitions are merely a few inches below the surface, we might say, just as his conscious life is merely a few inches above. So unless our psychologists are particularly enlightened, they cannot really go down into the subconscient, and therefore cannot really heal anything, except for a few superficial anomalies (and even then, there is constant risk of seeing these disorders resurface elsewhere, in some other form). One cannot heal unless one has gone all the way to the base, and one cannot go all the way to the base unless one has risen to the heights. The farther one descends, the more powerful the light needed, otherwise one is simply eaten alive.
  --
   . . . Modern Psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind to take a partial or local truth, generalize it unduly and try to explain a whole field of Nature in its narrow terms runs riot here. . . . The psychoanalysis [especially] of Freud . . . takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer,225 isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. . . . To raise it up prematurely or improperly for experience is to risk suffering the conscious parts also with its dark and dirty stuff and thus poisoning the whole vital and even the mental nature. Always therefore one should begin by a positive, not a negative experience, by bringing down something of the divine nature, calm, light, equanimity, purity, divine strength into the parts of the conscious being that have to be changed; only when that has been sufficiently done and there is a firm positive basis, is it safe to raise up the concealed subconscious adverse elements in order to destroy and eliminate them by the strength of the divine calm, light, force and knowledge.
  There is another drawback to psychoanalysis, a more serious one.
  If by chance psychoanalysts had the power to descend into the subconscient, not only would they not heal anything, not only would they risk setting in motion forces which, like the sorcerer's apprentice, they could not control, but even if they did have the power to master and to destroy these forces, they would very probably destroy the good along with the evil, thus irreparably mutilating our nature. For they do not possess knowledge. From their mental poise, they cannot see far enough into the future to discern the good that a certain evil may be preparing and the dynamic Force concealed behind the play of opposites. Another kind of power is needed in order to sort out this bizarre amalgam, and above all another vision: You must know the whole before you can know the part and the highest before you can truly understand the lowest. That is the promise of the greater Psychology awaiting its hour before which these poor gropings will disappear and come to nothing.
  As we have said, there are numerous gradations and sub-gradations within the subconscient. We deliberately did not dwell on the description of these lower worlds; the seeker will experience them himself when the time comes. To give a specific mental form to these lower forces does not help to exorcise them, as some might imagine, but gives them an even greater hold on our consciousness. The mind is simply incapable of healing anything.
  Here we touch upon the fundamental error of our modern Psychology: it fails to understand anything because it searches below, in our evolutionary past. True, half the Secret may be there, but we still need the force above to open the door below. We were never meant to look behind, but ahead and above in the superconscious light, because it is our future, and only the future can explain and heal the past: I find it difficult, Sri Aurobindo wrote to a disciple, to take these psychoanalysts at all seriously yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. . . . They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below. The superconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analyzing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above.
  We appear to progress from below upward, from past to future, from night to conscious light, but this is just our small momentary understanding that obscures the whole, for otherwise we would see that it is not the past that impels us, but the future that draws us and the light above that gradually pervades our darkness for how could darkness ever have created all that light? If we had been born out of darkness, we would end up only in darkness. "This is the eternal Tree with its roots above and its branches downward," says the Katha Upanishad. (VI.I) We feel we are making great efforts to progress toward more understanding and greater knowledge; we have a sense of tension toward the future. But this is still our limited perspective. If we had a different perspective, we might see the superconscious Future trying to enter our present. And we would realize that our sense of effort is just the resistance put up by our denseness and darkness.

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
  findings of the Psychology of the unconscious.
  35i I would like to illustrate this parallelism by summarizing the
  --
  13 Golden Flower (1962 edn.), pp. 22, 36. 14 Psychology and Alchemy, par. 338.
  224
  --
  feminine figures in a woman's Psychology.
  Just as the circle is contrasted with the square, so the qua-
  --
  15 A definition of God in Nicholas of Cusa. Cf. "The Psychology of the Trans-
  ference," par. 537.
  --
  Adam. This Psychology evidently underlies the elaborate lists of
  Valentinian syzygies. The lower Adam or somatic man conse-
  --
  18 Cf. "The Psychology of the Transference," pars. 4ioff.
  2*8
  --
  schema is a primary one characterizing the Psychology of love
  relationships and also of the transference, it will, like all char-
  --
  27 See Psychology and Alchemy, fig. 131.
  28 in "Chrysopoeia" (in Gratarolus, Verae alchemiae artisque metallicae, 1561,
  --
  87 See Psychology and Alchemy, fig. 257. 88 Ibid., par. 357.
  89 Ibid., fig. 122, and "The Philosophical Tree," pars. 402ff.
  --
  46 Cf. the evidence for this in Psychology and Alchemy, "The Lapis-Christ
  Parallel."
  --
  59 Cf. Psychology and Alchemy, par. 167, n. 44. [Also "Paracelsus as a Spiritual
  Phenomenon," fig. B7.]
  --
  62 Cf. Psychology and Alchemy, par. 338. 63 Mus. herm., p. 770.
  64 La Vertu et la propriete de la quinte essence (1581), p. 26.
  --
  70 Case material in Psychology and Alchemy, part II. Triadic symbols also occur,
  but they are rarer.
  --
  75 Cf. the Ostanes quotation in Zosimos, Psychology and Alchemy, par. 405.
  *45
  --
  function. Cf. Psychological Types, and the diagrams in Jacobi, The Psychology of
  C. G. Jung.
  --
  106 Cf. Psychology and Alchemy, pars. 189 and sogf., in relation to the four
  regimina and dispositiones.
  --
  or later nuclear physics and the Psychology of the unconscious
  will draw closer together as both of them, independently of one
  --
  this in detail in Psychology and Alchemy and can therefore limit
  myself here to the basic points. The schematization and analogy-
  --
  113 Documentation in Psychology and Alchemy, esp. pars. 427, n. 4, and 431.
  114 De circulo physico quadrato, p. 16. H5 Ibid., p. 17.

1.15 - Index, #Aion, #Carl Jung, #Psychology
  "The Psychology of the Child
  Archetype," 3 m; "The Psy-
  --
  174; nuclear, 261; and Psychology,
  261
  --
  pictorial, Psychology and, 194;
  polarity of, 129/; quaternary, in
  --
  versions of works previously published, such as Psychology of the Uncon-
  scious, which is now entitled Symbols of Transformation; works originally
  written in English, such as Psychology and Religion; works not previously
  translated, such as Aion; and, in general, new translations of virtually all
  --
  On the Psychology and Pathology of So-Called Occult Phenomena
  (1902)
  --
  The Psychology of Dementia Praecox (1907)
  The Content of the Psychoses (1908/1914)
  --
  A Contri bution to the Psychology of Rumour (1910-11)
  On the Significance of Number Dreams (1910-11)
  --
  Prefaces to "Collected Papers on Analytical Psychology" (1916, 1917)
  The Significance of the Father in the Destiny of the Individual
  --
  7. TWO ESSAYS ON ANALYTICAL Psychology
  On the Psychology of the Unconscious (1917/1926/1943)
  The Relations between the Ego and the Unconscious (1928)
  Appendices: New Paths in Psychology (1912); The Structure of the
  Unconscious (1916) (new versions, with variants, 1966)
  --
  The Significance of Constitution and Heredity in Psychology (1929)
  Psychological Factors Determining Human Behavior (1937)
  --
  General Aspects of Dream Psychology (1916/1948)
  On the Nature of Dreams (1945/1948)
  --
  Basic Postulates of Analytical Psychology (1931)
  Analytical Psychology and Weltanschauung (1928/1931)
  The Real and the Surreal (1933)
  --
  The Psychology of the Child Archetype (1940)
  The Psychological Aspects of the Kore (1941)
  --
  On the Psychology of the Trickster-Figure (1954)
  Conscious, Unconscious, and Individuation (1939)
  --
  Background to the Psychology of Christian Alchemical Symbolism
  Gnostic Symbols of the Self
  --
  The Meaning of Psychology for Modern Man (1933/1934)
  The State of Psycho therapy Today (1934)
  --
  Good and Evil in Analytical Psychology (1959)
  Introduction to Wolff's "Studies in Jungian Psychology" (1959)
  The Swiss Line in the European Spectrum (1928)
  --
  The Complications of American Psychology (1930)
  The Dreamlike World of India (1939)
  --
  fn. Psychology AND RELIGION: WEST AND EAST
  WESTERN RELIGION
  --
  The Psychology of Eastern Meditation (1943)
  The Holy Men of India: Introduction to Zimmer's "Der Weg zum
  --
  *i2. Psychology AND ALCHEMY (1944)
  Prefatory Note to the English Edition ([1951?] added 1967)
  --
  On the Relation of Analytical Psychology to Poetry (1922)
   Psychology and Literature (1930/1950)
  --
  The Psychology of the Transference (1946)
  Appendix: The Realities of Practical Psycho therapy ([1937] added,
  --
  Analytical Psychology and Education: Three Lectures (1926/1946)
  The Gifted Child (1943)
  --
  7. Two Essays on Analytical Psychology
  (1953; 2nd edn., 1966)
  --
  1 1 . Psychology and Religion: West and East
  (1958; 2nd edn., 1969)
  12. Psychology and Alchemy
  (7953; 2nd edn., 1968)

1.15 - The Value of Philosophy, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  Philosophy, like all other studies, aims primarily at knowledge. The knowledge it aims at is the kind of knowledge which gives unity and system to the body of the sciences, and the kind which results from a critical examination of the grounds of our convictions, prejudices, and beliefs. But it cannot be maintained that philosophy has had any very great measure of success in its attempts to provide definite answers to its questions. If you ask a mathematician, a mineralogist, a historian, or any other man of learning, what definite body of truths has been ascertained by his science, his answer will last as long as you are willing to listen. But if you put the same question to a philosopher, he will, if he is candid, have to confess that his study has not achieved positive results such as have been achieved by other sciences. It is true that this is partly accounted for by the fact that, as soon as definite knowledge concerning any subject becomes possible, this subject ceases to be called philosophy, and becomes a separate science. The whole study of the heavens, which now belongs to astronomy, was once included in philosophy; Newton's great work was called 'the mathematical principles of natural philosophy'. Similarly, the study of the human mind, which was a part of philosophy, has now been separated from philosophy and has become the science of Psychology. Thus, to a great extent, the uncertainty of philosophy is more apparent than real: those questions which are already capable of definite answers are placed in the sciences, while those only to which, at present, no definite answer can be given, remain to form the residue which is called philosophy.
  This is, however, only a part of the truth concerning the uncertainty of philosophy. There are many questions--and among them those that are of the profoundest interest to our spiritual life--which, so far as we can see, must remain insoluble to the human intellect unless its powers become of quite a different order from what they are now. Has the universe any unity of plan or purpose, or is it a fortuitous concourse of atoms? Is consciousness a permanent part of the universe, giving hope of indefinite growth in wisdom, or is it a transitory accident on a small planet on which life must ultimately become impossible? Are good and evil of importance to the universe or only to man? Such questions are asked by philosophy, and variously answered by various philosophers.

1.1.5 - Thought and Knowledge, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  This is a wrong Psychology. Thoughts is quite possible without words. Children have thoughts, animals toothoughts can take another form than words. Thought perceptions come firstlanguage comes to express the perceptions and itself leads to fresh thoughts.
  ***

1.16 - Man, A Transitional Being, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  experience.295 But in the original, he discovered a constant vein of the richest gold of thought and spiritual experience. 296 . . . I found that the mantras of the Veda illuminated with a clear and exact light psychological experiences of my own for which I had found no sufficient explanation either in European Psychology or in the teachings of Yoga or of Vedanta.297 It can well be imagined how Sri Aurobindo might have become a little perplexed by his own experiences, and how it took him several years to understand exactly what was happening to him. We have described the supramental experience of Chandernagore as if the steps had neatly followed one another, each with its own explanatory note, but, in reality, the explanations came long afterwards. At the time, there were no signposts at all to guide him. Yet here was the most ancient of the four Vedas,298 the Rig Veda, unexpectedly suggesting that he was not completely alone or astray on this planet. That the Western and even the Indian scholars had not understood the extraordinary vision of these texts is perhaps not so surprising when we realize that Sanskrit roots lend themselves to a double or even a triple meaning, which in turn can be invested with a double symbolism, esoteric and exoteric.
  These hymns can be read on two or three different levels of meaning,

1.16 - THE ESSENCE OF THE DEMOCRATIC IDEA, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  much, or more, Psychology as logic. Do we not all
  spend our lives in seeking to interpret ourselves by

1.2.08 - Faith, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  I am rather surprised at Krishnaprem's surprise about my statement of faith. I thought he had said once you should not hanker after experiences. As for experience being necessary for faith and no faith possible without it, that contradicts human Psychology altogether. Thousands of people have faith before they have experience and it is the faith that helps them to the experience. The doctrine "No belief without proof" applies to physical science, it would be disastrous in the field of spirituality - or for that matter in the field of human action. The saints or bhaktas have the faith in God long before they get the experience of God - the man of action has the faith in his cause long before his cause is crowned with success - otherwise they would not have been able to struggle persistently towards their end in spite of defeat,
  Faith

1.2.2 - The Place of Study in Sadhana, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  Metaphysics deals with the ultimate cause of things and all that lies behind the world of phenomena. As regards mind and consciousness, it asks what they are, how they came into existence, what is their relation to Matter, Life etc. Psychology deals with mind and consciousness and tries to find out not so much their ultimate nature and relations as their actual workings and the rule and law of these workings.
  ***

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Dr. Syed: Sri Bhagavan says that the Heart is the Self. Psychology has it that malice, envy, jealousy and all passions have their seat in the heart. How are these two statements to be reconciled?
  M.: The whole cosmos is contained in one pinhole in the Heart. These passions are part of the cosmos. They are avidya (ignorance).

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  Dr. Syed: Sri Bhagavan says that the Heart is the Self. Psychology has it that malice, envy, jealousy and all passions have their seat in the heart. How are these two statements to be reconciled?
  M.: The whole cosmos is contained in one pinhole in the Heart. These passions are part of the cosmos. They are avidya (ignorance).

1.26 - The Ascending Series of Substance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:Certainly, if that body, life and consciousness were limited to the possibilities of the gross body which are all that our physical senses and physical mentality accept, there would be a very narrow term for this evolution, and the human being could not hope to accomplish anything essentially greater than his present achievement. But this body, as ancient occult science discovered, is not the whole even of our physical being; this gross density is not all of our substance. The oldest Vedantic knowledge tells us of five degrees of our being, the material, the vital, the mental, the ideal, the spiritual or beatific and to each of these grades of our soul there corresponds a grade of our substance, a sheath as it was called in the ancient figurative language. A later Psychology found that these five sheaths of our substance were the material of three bodies, gross physical, subtle and causal, in all of which the soul actually and simultaneously dwells, although here and now we are superficially conscious only of the material vehicle. But it is possible to become conscious in our other bodies as well and it is in fact the opening up of the veil between them and consequently between our physical, psychical and ideal personalities which is the cause of those "psychic" and "occult" phenomena that are now beginning to be increasingly though yet too little and too clumsily examined, even while they are far too much exploited. The old Hathayogins and Tantriks of India had long ago reduced this matter of the higher human life and body to a science. They had discovered six nervous centres of life in the dense body corresponding to six centres of life and mind faculty in the subtle, and they had found out subtle physical exercises by which these centres, now closed, could be opened up, the higher psychical life proper to our subtle existence entered into by man, and even the physical and vital obstructions to the experience of the ideal and spiritual being could be destroyed. It is significant that one prominent result claimed by the Hathayogins for their practices and verified in many respects was a control of the physical life-force which liberated them from some of the ordinary habits or so-called laws thought by physical science to be inseparable from life in the body.
  13:Behind all these terms of ancient psycho-physical science lies the one great fact and law of our being that whatever be its temporary poise of form, consciousness, power in this material evolution, there must be behind it and there is a greater, a truer existence of which this is only the external result and physically sensible aspect. Our substance does not end with the physical body; that is only the earthly pedestal, the terrestrial base, the material starting-point. As there are behind our waking mentality vaster ranges of consciousness subconscient and superconscient to it of which we become sometimes abnormally aware, so there are behind our gross physical being other and subtler grades of substance with a finer law and a greater power which support the denser body and which can by our entering into the ranges of consciousness belonging to them be made to impose that law and power on our dense matter and substitute their purer, higher, intenser conditions of being for the grossness and limitation of our present physical life and impulses and habits. If that be so, then the evolution of a nobler physical existence not limited by the ordinary conditions of animal birth and life and death, of difficult alimentation and facility of disorder and disease and subjection to poor and unsatisfied vital cravings ceases to have the appearance of a dream and chimera and becomes a possibility founded upon a rational and philosophic truth which is in accordance with all the rest that we have hitherto known, experienced or been able to think out about the overt and secret truth of our existence.

1.3.5.05 - The Path, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The notes, drafts and fragments collected in this part were not written by Sri Aurobindo in the present sequence nor intended by him to form a single work. They have been arranged by the editors by topic in three sections - Philosophy: God, Nature and Man; Psychology: The Science of Consciousness; Yoga:
  Change of Consciousness and Transformation of Nature.

1.35 - The Tao 2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  When I walked across China in 1905-6, I was fully armed and accoutred by the above qualifications to attack the till-then-insoluble problem of the Chinese conception of religious truth. Practical studies of the Psychology of such Mongolians as I had met in my travels, had already suggested to me that their acentric conception of the universe might represent the correspondence in consciousness of their actual psychological characteristics. I was therefore prepared to examine the doctrines of their religious and philosophic Masters without prejudice such as had always rendered nugatory the efforts of missionary sinologists; indeed, all oriental scholars with the single exception of Rhys Davids. Until his time, translators had invariable assumed, with absurd naivt, or (more often) arrogant bigotry, that a Chinese writer must be putting forth either a more or less distorted and degraded variation of some Christian conception, or utterly puerile absurdities. Even so great a man as Max Mller, in his introduction to the Upanishads, seems only half inclined to admit that the apparent triviality and folly of many passages in these so-called sacred writings might owe their appearance to our ignorance of the historical and religious circumstances, a knowledge of which would render them intelligible.
  During my solitary wanderings among the mountainous wastes of Yun Nan, the spiritual atmosphere of China penetrated my consciousness, thanks to the absence of any intellectual impertinences from the organ of knowledge. The Tao Teh King revealed its simplicity and sublimity to my soul, little by little, as the conditions of my physical, no less than of my spiritual life, penetrated the sanctuaries of my spirit. The philosophy of Lao Tze communicated itself to me, in despite of the persistent efforts of my mind to compel it to conform with my preconceived notions of what the text must mean. This process, having thus taken root in my innermost intuition during those tremendous months of wandering Yun Nan, grew continually throughout succeeding years. Whenever I found myself able once more to withdraw myself from the dissipations and distractions which contact with civilization forces upon a man, no matter how vigorously he may struggle against their insolence, to the sacred solitude of he desert, whether among the sierras of Spain or the sands of the Sahara, I found that the philosophy of Lao Tze resumed its sway upon my soul, subtler and stronger on each successive occasion.

1.4.02 - The Divine Force, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The fact that you don't feel a force does not prove that it is not there. The steam-engine does not feel a force moving it, but the force is there. A man is not a steam-engine? He is very little better, for he is conscious only of some bubbling on the surface which he calls himself and is absolutely unconscious of all the subconscient, subliminal, superconscient forces moving him. (This is a fact which is being more and more established by modern Psychology though it has got hold only of the lower forces and not the higher, so you need not turn up your rational nose at it.)
  He twitters intellectually (= foolishly) about the surface results and attributes them all to his "noble self", ignoring the fact that his noble self is hidden far away from his own vision behind the veil of his dimly sparkling intellect and the reeking fog of his vital feelings, emotions, impulses, sensations and impressions.

1.45 - Unserious Conduct of a Pupil, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Let me add that it is a well-attested fact of magical experience beginning with Tarquin and the Sibylline books! as well as a fact of profane Psychology, that if you funk a fence, it is harder next time. If the boy falls off the pony, put him on again at once: if the young airman crashes, send him up again without a minute's avoidable delay. If you don't, their nerve is liable to break for good and all.
  I am not saying that this policy is invariably successful; your judgment may have misled you as to the necessity of the Operation which loomed so large at the moment. And so on; plenty of room for blunders!

1.63 - Fear, a Bad Astral Vision, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Incidentally, one may draw a quite close parallel between these four stages and those accompanying Samadhi (probably listed in Mrs. Rhys David's book on Buddhist Psychology, or in Warren's bran-tub of translations from the Tripitaka, or Three baskets of the Dhamma. I haven't seen either book for forty years or more, don't remember the exact titles; scholars would help us to dig them out, but it isn't worth while. I recall the quintessence accurately enough.
  Stage 1 is Ananda, usually translated "Bliss". This is an intensity of enjoyment altogether indescribable. This is due to the temporary destruction of the pain-bearing Ahamkara, or Ego-making faculty.

1.77 - Work Worthwhile - Why?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Then there are the phenomena of mob Psychology, where a crowd gleefully combine to perform acts which would horrify any single individual. And there is the exceeding strange and interesting Psychology of the "partouse" this is a little more, in my judgment, than a spinthria.
  In all such cases the operative consciousness does not reside in any single person, as one might argue that it did when an orator "carries away" his audience. But these remarks have rather shunted one into a siding away from the main line of argument. My most important point is to insist that even with the most familiar forms of energy, man has done no creative work so ever. He has discovered, examined, measured (rather clumsily) and used, but in no case has he understood, still less explained, the causes of phenomena. Sometimes he cannot even reconcile different "laws of Nature." So we find J.W.N. Sullivan exclaiming "The scientific adventure may yet have to be abandoned," and to me personally he confessed "It may yet turn out that the mathematical approach to Reality may have to be supplanted by the Magical."

1.78 - Sore Spots, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Such were some of the fundamental facts that directed the course of my research, whose results you may read in "The Psychology of Hashish", by Oliver Haddo in The Equinox, Vol. I, No. 2. The general basis of this Essay is Sankhara; it shows how very striking are the analogies between, (1) the results obtained by Mystics this includes the Ecstasy of Sexual Feeling, as you may read in pretty nearly all of them, from St. Augustine to St. Teresa and the Nun Gertrude. The stages recounted by the Buddha in his psychological analyses correspond with almost incredible accuracy. (2) The phenomena observed by those who use opium, hashish, and some other "drugs" (3) The phenomena of various forms of insanity.
  The facts of this research are infuriating to the religious mystic; and the fact of its main conclusion is liable to drive him into so delirious a frenzy of rage as to make one reach for one's notebook one more typical extreme case!

1.83 - Epistola Ultima, #Magick Without Tears, #Aleister Crowley, #Philosophy
    Buddhist Psychology, Mrs, Rhys-Davies 283
    La Maison des Hommes Vivants, Claude Farrrre 302
  --
    The Psychology of Hashish, Oliver Haddo [Crowley], Equinox I,2 359
    Mr. Amberthwaite, Louis Marlow 366

1953-12-30, #Questions And Answers 1953, #The Mother, #Integral Yoga
   The three principles of Indian Psychology: tamas, rajas and sattwa. Tamas is the principle of inertia and obscurity; rajas the principle of passion, desire and dynamism; sattwa the principle of light and equilibrium.
   New Year Prayer of 1954:

1954-07-28 - Money - Ego and individuality - The shadow, #Questions And Answers 1954, #The Mother, #Integral Yoga
  For that, first of all, you must become conscious of it, you see, put it right in front of you, and cut the links which attach it to your consciousness. It is a work of inner Psychology, you know.
  One can see, when one studies oneself very attentively. For example, if you observe yourself, you see that one day you are very generous. Let us take this, it is easy to understand. Very generous: generous in your feelings, generous in your sensations, generous in your thoughts and even in material things; that is, you understand the faults of others, their intentions, weaknesses, even nasty movements. You see all this, and you are full of good feelings, of generosity. You tell yourself, Well everyone does the best he can!like that.

1955-04-06 - Freuds psychoanalysis, the subliminal being - The psychic and the subliminal - True psychology - Changing the lower nature - Faith in different parts of the being - Psychic contact established in all in the Ashram, #Questions And Answers 1955, #The Mother, #Integral Yoga
  object:1955-04-06 - Freuds psychoanalysis, the subliminal being - The psychic and the subliminal - True Psychology - Changing the lower nature - Faith in different parts of the being - Psychic contact established in all in the Ashram
  class:chapter
  --
  Sweet Mother, what should true Psychology be like?
  True Psychology, what do you mean by true Psychology?
  Because we said
  Sri Aurobindo says that this is not true Psychology, he says that modern Psychology has no knowledge. True Psychology would be a Psychology which has knowledge.
   Psychology means What is the precise meaning of logos? It is knowing, science; and psyche means soul. So it means the science of the soul or the science of the psychic, you see. This is the original sense. Now one has made of that the knowledge of all the inner movements, of all feelings, all the inner movements which are not purely physical movements, you see, all that concerns the feelings, thoughts, even the sensations in their subtlety. But true Psychology is the knowledge of the soul, that is, the knowledge of the psychic being. And if one has the knowledge of the psychic being, one has at the same time the knowledge of all the true movements of the being, the inner laws of the being. This is true Psychology but it is the etymological meaning of the word, not as it is used nowadays.
  Why is it less easy for oneself to go down into the lower parts of nature than to bring down the light?

1956-08-29 - To live spontaneously - Mental formations Absolute sincerity - Balance is indispensable, the middle path - When in difficulty, widen the consciousness - Easiest way of forgetting oneself, #Questions And Answers 1956, #The Mother, #Integral Yoga
    It was in the review Arya, within a period of six years (1914-1920), that Sri Aurobindo published most of his major works: The Life Divine, The Synthesis of Yoga, The Human Cycle (originally The Psychology of Social Development), The Ideal of Human Unity, Essays on the Gita, The Secret of the Veda, The Future Poetry, The Foundations of Indian Culture (originally a number of series under other titles).
  ***

1.A - ANTHROPOLOGY, THE SOUL, #Philosophy of Mind, #unset, #Zen
  (C) Mind defining itself in itself, as an independent subject - the object treated by Psychology.
  In the Soul is the awaking of Consciousness: Consciousness sets itself up as Reason, awaking at one bound to the sense of its rationality: and this Reason by its activity emancipates itself to objectivity and the consciousness of its intelligent unity.
  For an intelligible unity or principle of comprehension each modification it presents is an advance of development: and so in mind every character under which it appears is a stage in a process of specification and development, a step forward towards its goal, in order to make itself into, and to realize in itself, what it implicitly is. Each step, again, is itself such a process, and its product is that what the mind was implicitly at the beginning (and so for the observer) it is for itself - for the special form, viz. which the mind has in that step. The ordinary method of Psychology is to narrate what the mind or soul is, what happens to it, what it does. The soul is presupposed as a ready-made agent, which displays such features as its acts and utterances, from which we can learn what it is, what sort of faculties and powers it possesses - all without being aware that the act and utterance of what the soul is really invests it with that character in our conception and makes it reach a higher stage of being than it explicitly had before.
  We must, however, distinguish and keep apart from the progress here to be studied what we call education and instruction. The sphere of education is the individuals only: and its aim is to bring the universal mind to exist in them. But in the philosophic theory of mind, mind is studied as selfinstruction and self-education in very essence; and its acts and utterances are stages in the process which brings it forward to itself, links it in unity with itself, and so makes it actual mind.
  --
  Habit is often spoken of disparagingly and called lifeless, casual, and particular. And it is true that the form of habit, like any other, is open to anything we chance to put into it; and it is habit of living which brings on death, or, if quite abstract, is death itself: and yet habit is indispensable for the existence of all intellectual life in the individual, enabling the subject to be a concrete immediacy, an 'ideality' of soul enabling the matter of consciousness, religious, moral, etc., to be his as this self, this soul, and no other, and be neither a mere latent possibility, nor a transient emotion or idea, nor an abstract inwardness, cut off from action and reality, but part and parcel of his being. In scientific studies of the soul and the mind, habit is usually passed over - either as something contemptible - or rather for the further reason that it is one of the most difficult questions of Psychology.
  (C) THE ACTUAL SOUL[8]

1f.lovecraft - At the Mountains of Madness, #Lovecraft - Poems, #unset, #Zen
   two-dimensional silhouette, and embodied an analytical Psychology
   beyond that of any known race of antiquity. It is useless to try to

1f.lovecraft - In the Vault, #Lovecraft - Poems, #unset, #Zen
   Psychology of the multitude. Mention a bucolic Yankee setting, a
   bungling and thick-fibred village undertaker, and a careless mishap in

1f.lovecraft - Nyarlathotep, #Lovecraft - Poems, #unset, #Zen
   sciencesof electricity and Psychologyand gave exhibitions of power
   which sent his spectators away speechless, yet which swelled his fame

1f.lovecraft - Old Bugs, #Lovecraft - Poems, #unset, #Zen
   Psychology and the effects of nervous stimulus. Old Bugs, obtaining a
   firmer hold on his mop, began to wield it like the javelin of a

1f.lovecraft - The Case of Charles Dexter Ward, #Lovecraft - Poems, #unset, #Zen
   saw that he could never reach the young mans inner Psychology.
   Frequently he noted peculiar things about; little wax images of

1f.lovecraft - The Dreams in the Witch House, #Lovecraft - Poems, #unset, #Zen
  Advanced General Psychology, though not without hope of making up lost
  ground before the end of the term. It was in March when the fresh

1f.lovecraft - The Electric Executioner, #Lovecraft - Poems, #unset, #Zen
   abnormal Psychologyand heaven knows I was overwroughtwhile still
   others talk of astral projection of some sort. My zeal to catch

1f.lovecraft - The Shadow out of Time, #Lovecraft - Poems, #unset, #Zen
   Psychology.
   It was on Thursday, May 14, 1908, that the queer amnesia came. The
  --
   professor of Psychology at Miskatonic. But I do not wonder at the
   horror I causedfor certainly, the mind, voice, and facial expression
  --
   I studied Psychology systematically, and under the prevailing stimulus
   my son Wingate did the samehis studies leading eventually to his
  --
   instructorship in Psychology at the university. My old chair of
   political economy had long been adequately filledbesides which,
  --
   Of the physiology, Psychology, folkways, and detailed history of the
   Great Race my visions preserved but little information, and many of the
  --
   description, since they had permanently coloured the Psychology of the
   Great Race. Such was the fixed mood of horror that the very aspect of
  --
   knowledge of Psychology led him into many long discussions with my son
   and me.

1.rb - An Epistle Containing the Strange Medical Experience of Kar, #Browning - Poems, #Robert Browning, #Poetry
  explanation in terms of a mechanist Psychology for the fixed idea in Lazarus' mind.
  100.

2.01 - Habit 1 Be Proactive, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  Frankl was a determinist raised in the tradition of Freudian Psychology, which postulates that whatever happens to you as a child shapes your character and personality and basically governs your whole life. The limits and parameters of your life are set, and, basically, you can't do much about it.
  Frankl was also a psychiatrist and a Jew. He was imprisoned in the death camps of Nazi Germany, where he experienced things that were so repugnant to our sense of decency that we shudder to even repeat them.

2.01 - On the Concept of the Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  to Psychology, because the image of a Great Mother in this form
  is rarely encountered in practice, and then only under very
  --
  attitude has gone on to the creation of an empirical Psychology
  such as no time before ours has known. Today we are convinced
  --
  origin, and method of modern Psychology. There is an a priori
  factor in all human activities, namely the inborn, preconscious

2.01 - The Therapeutic value of Abreaction, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  writing in the British Journal of Psychology, gave expression to some
  important considerations which I would like to underline here. The

2.01 - The Yoga and Its Objects, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Shastra is that it sets up a standard outside ourselves, different from our personal desires, reasonings, passions and prejudices, outside our selfishness and self-will, by living up to which in the right spirit we can not only acquire self-control but by reducing even the sattwic ahankara to a minimum prepare ourselves for liberation. In the old days the Shastra was the Vedic Dharma based upon a profound knowledge of man's Psychology and the laws of the world, revealing man to himself and showing him how to live according to his nature; afterwards it was the law of the Smritis which tried to do the same thing more roughly by classifying men according to the general classes of which the
  Vedas speak, the caturvarn.ya; today it is little more than blind mechanical custom and habitual social observance, a thing not sattwic but tamasic, not a preparatory discipline for liberation, but a mere bondage.

2.02 - Habit 2 Begin with the End in Mind, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  Dr. Charles Garfield has done extensive research on peak performers, both in athletics and in business. He became fascinated with peak performance in his work with the NASA program, watching the astronauts rehearse everything on earth again and again in a simulated environment before they went to space. Although he had a doctorate in mathematics, he decided to go back and get another Ph.D. in the field of Psychology and study the characteristics of peak performers.
  One of the main things his research showed was that almost all of the world-class athletes and other peak performers are visualizers. They see it; they feel it; they experience it before they actually do it.

2.02 - The Mother Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  a man's Psychology invariably appears, at first, mingled with
  the mother-image.
  --
  2 American Psychology can supply us with any amount of examples. A blistering
  but instructive lampoon on this subject is Philip Wylie's Generation of Vipers.

2.02 - The Status of Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Self, the Divine, the Supreme Reality, the All, the Transcendent, -- the One in all these aspects is then the object of Yogic knowledge. Ordinary objects, the external appearances of life and matter, the Psychology of our thoughts and actions, the perception of the forces of the apparent world can be part of this knowledge, but only in so far as it is part of the manifestation of the One. It becomes at once evident that the knowledge for which Yoga strives must be different from what men ordinarily understand by the word. For we mean ordinarily by knowledge an intellectual appreciation of the facts of life, mind and matter arid the laws that govern them. This is a knowledge founded upon our sense-perception and upon reasoning from our sense-perceptions and it is undertaken partly for the pure satisfaction of the intellect, partly for practical efficiency and the added power which knowledge gives in managing our lives and the lives of others, in utilising for human ends the overt or secret forces of Nature and in helping or hurting, in saving and ennobling or in oppressing and destroying our fellow-men. Yoga, indeed, is commensurate with all life and can include all these subjects and objects. There is even a Yoga286 which can be used for self-indulgence as well as for self-conquest, for hurting others as well as for their salvation. But "all life" includes not only, not even mainly life as humanity now leads it. It envisages rather and regards as its one true object a higher truly conscious existence which our half-conscious humanity does not yet possess and can only arrive at by a self-exceeding spiritual ascension. It is this greater consciousness and higher existence which is the peculiar and appropriate object of Yogic discipline.
  This greater consciousness, this higher existence are not an enlightened or illumined mentality supported by a greater dynamic energy or supporting a purer moral life and character. Their superiority to the ordinary human consciousness is not in degree but in kind and essence. There is a change not merely of the surface or instrumental manner of our being but of its very foundation and dynamic principle. Yogic knowledge seeks to enter into a secret consciousness beyond mind which is only occultly here, concealed at the bases of all existence. For it is that consciousness alone that truly knows and only by its possession can we possess God and rightly know the world and its real nature and secret forces. All this world visible or sensible to us and all too in it that is not visible is merely the phenomenal expression of something beyond the mind and the senses. The knowledge which the senses and intellectual reasoning from the data of the senses can bring us, is not true knowledge; it is a science of appearances. And even appearances cannot be properly known unless we know first the Reality of which they are images. This Reality is their self and there is one self of all; when that is seized, all other things can then be known in their truth and no longer as now only in their appearance.

2.03 - DEMETER, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  of Psychology. According to current thought, an animal develops
  its carnivorous instincts because its molars become cutting and
  --
  extreme rapidity with which their Psychology becomes mechan-
  ised and hardened. It has been amply demonstrated that the

2.03 - Indra and the Thought-Forces, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Vedic Psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations
  Also found in the form br.h (Brihaspati, Brahmanaspati); and there seem to have been older forms, br.han and brahan. It is from brahan (gen. brahnas) that, in all probability, we have the Greek phren, phrenos, signifying mind.

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
  this end is a true knowledge of human nature and its Psychology;
  for if an ethical system is psychologically untrue, if it is seriously
  --
  human Psychology.
  Rajas is the principle of activity and increases with the intensity and rapidity of the reactions of Will upon external things;

2.03 - THE ENIGMA OF BOLOGNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [53] Such phenomena, whether historical or individual, cannot be explained by causality alone, but must also be considered from the point of view of what happened afterwards. Everything psychic is pregnant with the future. The sixteenth and seventeenth centuries were a time of transition from a world founded on metaphysics to an era of immanentist explanatory principles, the motto no longer being omne animal a Deo but omne vivum ex ovo. What was then brewing in the unconscious came to fruition in the tremendous development of the natural sciences, whose youngest sister is empirical Psychology. Everything that was naively presumed to be a knowledge of transcendental and divine things, which human beings can never know with certainty, and everything that seemed to be irretrievably lost with the decline of the Middle Ages, rose up again with the discovery of the psyche. This premonition of future discoveries in the psychic sphere expressed itself in the phantasmagoric speculations of philosophers who, until then, had appeared to be the arch-pedlars of sterile verbiage.
  [54] However nonsensical and insipid the Aelia-Laelia epitaph may look, it becomes significant when we regard it as a question which no less than two centuries have asked themselves: What is it that you do not understand and can only be expressed in unfathomable paradoxes?
  --
  [93] It is clear that Richard White points even more plainly to the anima in the psychological sense than Aldrovandus. But whereas the latter stressed her mythological aspect, White stresses her philosophical aspect. In his letter of February 1567 to Johannes Turrius, he writes that the soul is an idea of such great power that she creates the forms and things themselves, also she has within herself the selfness of all mankind.245 She transcends all individual differences. Thus, if the soul would know herself, she must contemplate herself, and gaze into that place where the power of the soul, Wisdom, dwells.246 This is just what happened to the interpreters of the Bolognese inscription: in the darkness of the enigma, the psyche gazed at herself and perceived the wisdom immanent in her structure-the wisdom that is her strength. And, he adds, man is nothing other than his soul.247 It should be noted that he describes this soul quite differently from the way it would be described by a biological or personalistic Psychology today: it is devoid of all individual differences, it contains the selfness of all mankind, it even creates the objective world by the power of its wisdom. This description is far better suited, one would think, to the anima mundi than to the anima vagula of the personal man, unless he means that enigmatic background of everything psychic, the collective unconscious. White comes to the conclusion that the inscription means nothing less than the soul, the form imprinted on and bound to matter.248 This, again, is what happened to the interpreters: they formulated the baffling inscription in accordance with the imprint set upon it by the psyche.
  [94] Whites interpretation is not only original but profoundly psychological. His deserts are certainly not diminished by his having, so it would seem, arrived at his deeper view only after he received Turriuss letter of January 1567. Turrius was of the opinion that Aelia and Laelia stood for form and matter. He interprets neither in heaven, nor on earth, nor in water as follows: Since the prima materia is nothing, but is conceived solely by the imagination, it cannot be contained in any of these places.249 It is not an object of the senses, but is conceived solely by the intellect, therefore we cannot know how this material is constituted. It is evident that Turriuss interpretation likewise describes the projection of the psyche and its contents, with the result that his secondary explanations are a petitio principii.
  --
  [100] The last interpretation I shall mention is one of the most recent. It dates from 1727, and though its argument is the stupidest its content is the most significant. How it can be both is explained by the fact that the discovery of significance is not always coupled with intelligence. The spirit bloweth where it listeth. . . . Despite the inadequacy of his equipment, the author, C. Schwartz,256 managed to get hold of a brilliant idea whose import, however, entirely escaped him. His view was that Lucius Agatho Priscius meant his monument to be understood as the Church. Schwartz therefore regards the inscription as being not of classical but of Christian origin, and in this, as compared with the others, he is undoubtedly right. His arguments, however, are threadbareto take but one example, he tries to twist D.M. into Deo Magno. Although his interpretation is not in the least convincing, it nevertheless remains a significant fact that the symbol of the Church in part expresses and in part substitutes for all the secrets of the soul which the humanistic philosophers projected into the Aelia inscription. In order not to repeat myself, I must refer the reader to what I said about the protective function of the Church in Psychology and Religion.257
  [101] The interpretive projections we have been examining are, with the exception of the last, identical with the psychic contents that dropped out of their dogmatic framework at the time of the Renaissance and the Great Schism, and since then have continued in a state of secularization where they were at the mercy of the immanentist principle of explanation, that is, a naturalistic and personalistic interpretation. The discovery of the collective unconscious did something to alter this situation, for, within the limits of psychic experience, the collective unconscious takes the place of the Platonic realm of eternal ideas. Instead of these models giving form to created things, the collective unconscious, through its archetypes, provides the a priori condition for the assignment of meaning.

2.03 - The Mother-Complex, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  2 [Cf. Two Essays on Analytical Psychology, pars. i6ff. Editors.]
  86
  --
  sion I shall relegate masculine Psychology to the background.
  II. THE MOTHER-COMPLEX OF THE DAUGHTER 3

2.03 - The Supreme Divine, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The Gita here lays a great stress on the thought and state of mind at the time of death, a stress which will with difficulty be understood if we do not recognise what may be called the selfcreative power of the consciousness. What the thought, the inner regard, the faith, sraddha, settles itself upon with a complete and definite insistence, into that our inner being tends to change. This tendency becomes a decisive force when we go to those higher spiritual and self-evolved experiences which are less dependent on external things than is our ordinary Psychology, enslaved as that is to outward Nature. There we can see ourselves steadily becoming that on which we keep our minds fixed and to which we constantly aspire. Therefore there any lapse of the thought, any infidelity of the memory means always a retardation of the change or some fall in its process and a going back towards what we were before, - at least so long as we have not substantially and irrevocably fixed our new becoming. When we have done that, when we have made it normal to our experience, the memory of it remains self-existently because that now is the natural form of our consciousness. In the critical moment of passing
  296

2.04 - Positive Aspects of the Mother-Complex, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  the passion of a truly religious person the Psychology of the
  "Superman" for whom God is dead, and who is himself burst
  --
  sonalistic Psychology. When we ask patients who are particu-
  larly influenced by the mother-image to express in words or pic-
  --
  in a man's Psychology is entirely different in character from a
  woman's. For a woman, the mother typifies her own conscious

2.05 - Universal Love and how it leads to Self-Surrender, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  The Bhakta wishes to realise that one generalised abstract Person in loving whom he loves the whole universe. The Yogi wishes to have possession of that one generalised form of power, by controlling which he controls this whole universe. The Indian mind, throughout its history, has been directed to this kind of singular search after the universal in everythingin science, in Psychology, in love, in philosophy. So the conclusion to which the Bhakta comes is, that, if you go on merely loving one person after another, you may go on loving them so for an infinite length of time, without being in the least able to love the world as a whole.
  When, at last, the central idea is, however, arrived at, that the sum total of all love is God, that the sum total of the aspirations of all the souls in the universe, whether they be free, or bound, or struggling towards liberation, is God, then alone it becomes possible for anyone to put forth universal love. God is the Samashti, and this visible universe is God differentiated and made manifest. If we love this sum total, we love everything. Loving the world and doing it good will all come easily then; we have to obtain this power only by loving God first; otherwise it is no joke to do good to the world. Everything is His and He is my Lover; I love Him, says the Bhakta. In this way everything becomes sacred to the Bhakta, because all things are His. All are His children,

2.07 - I Also Try to Tell My Tale, #The Castle of Crossed Destinies, #Italo Calvino, #Fiction
  In any case, Saint George performs his feat before our eyes, always closed in his breastplate, revealing nothing of himself: Psychology is no use to the man of action. If anything, we could say Psychology is all on the dragon's side, with his angry writhings: the enemy, the monster, the defeated have a pathos that the victorious hero never dreams of possessing (or takes care not to show). It is a short step from this to saying that the dragon is Psychology: indeed, he is the psyche, he is the dark background of himself that Saint George confronts, an enemy who has already massacred many youths and maidens, an internal enemy who becomes an object of loathsome alien-ness. Is it the story of an energy projected into the world, or is it the diary of an introversion?
  Other paintings depict the next stage (the slaughtered dragon is a stain on the ground, a deflated container), and reconciliation with nature is celebrated, as trees and rocks grow to occupy the whole picture, relegating to a corner the little figures of the warrior and the monster (Altdorfer, Munich; Giorgione, London); or else it is the festivity of regenerated society around the hero and the princess (Pisanello, Verona; and Carpaccio, in the later pictures of the Schiavoni cycle). (Pathetic implicit meaning: the hero being a saint, there will not be a wedding but a baptism.) Saint George leads the dragon on a leash into the square to execute him in a public ceremony. But in all this festivity of the city freed from a nightmare, there is no one who smiles: every face is grave. Trumpets sound and drums roll, we have come to witness capital punishment, Saint George's sword is suspended in the air, we are all holding our breath, on the point of understanding that the dragon is not only the enemy, the outsider, the other, but is us, a part of ourselves that we must judge.

2.07 - The Cup, #Liber ABA, #Aleister Crowley, #Philosophy
  61:Further meditation of certain sorts is useful: not the strict meditation which endeavours to still the mind, but such a meditation as Samasati. footnote: See Equinox V, "The Training of the Mind"; Equinox II, "The Psychology of Hashish": Equinox VII, "Liber DCCCCXIII."
  62:On the exoteric side if necessary the mind should be trained by the study of any well-developed science, such as chemistry, or mathematics.

2.0 - THE ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  religion, then the cult, then morality, history and Psychology, about
  in a manner so perfectly hopeless that they were made _to contradict
  --
  the Psychology of every great event to the idiotic formula "obedient
  or disobedient to God."--A step further: the "Will of God," that is
  --
  do I touch upon the problem of the Psychology of the Saviour.--I
  confess there are few books which I have as much difficulty in reading
  --
  the world, all knowledge, all politics, all Psychology, all books and
  all Art--for his "wisdom" is precisely the complete ignorance[4] of the
  --
  The whole Psychology of the "gospels" lacks the concept of guilt and
  punishment, as also that of reward. "Sin," any sort of aloofness
  --
  example of the Psychology of every Chandala morality, the reader should
  refer to my _Genealogy of Morals:_ in this book, the contrast between
  --
  --I cannot here dispense with a Psychology of "faith" and of the
  "faithful," which will naturally be to the advantage of the "faithful."
  --
  One step further in the Psychology of conviction of "faith." It
  is already some time since I first thought of considering whether

2.1.02 - Nature The World-Manifestation, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Men are always changing, but man has a permanent character which does not alter. Tigers differ from each other and from themselves in the process of time, but the tiger is always the same animal and always as such recognisable. It is the details that vary and change, the type, the fundamental pattern is constant. So far our senses and our mind standing upon their data do not betray or deceive us. If they see a world that is stable and the same in spite of constant mobility and mutation, it is because the world is like that and it is therefore that we have to see it so and cannot see it otherwise. If there is a problem it is not what we make of it, not a problem of our Psychology but why it is so, what is behind the mobility of the world and its stability, what is the cause or the significance or reality of it. There is no doubt the problem of what are mind and sense and their nature, their reality, their relation to the world and its cause or significance; but that too is a problem of metaphysics.
  Are there then two worlds, the one changing and existing in time, the other changeless and eternal? Or are there rather two ways of knowing one and the same world? These questions, as they are put, are meaningless; for it is obvious that it is one world we are seeing and not two and that objects here belong to the same universe and not to two different universes at the

2.1.03 - Man and Superman, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  But all this only means that Science has not any adequate means to deal precisely with the supraphysical nor can it collect and handle all the necessary data; it can deal only with the physical and with the physical side of the supraphysical; and that is not enough. Faith and knowledge are themselves supraphysical things with which Science cannot deal; for Psychology at present is not a science; it is only a dispute between different bundles of inferences and guesses.
  Man is not final, he is a transitional being.

2.12 - On Miracles, #Evening Talks With Sri Aurobindo, #unset, #Zen
   ON EDUCATION ON Psychology
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2.12 - The Realisation of Sachchidananda, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Here lies the whole importance of the part of the Yoga of Knowledge which we are now considering, the knowledges367 of those essential principles of Being, those essential modes of self-existence on which the absolute Divine has based its self-manifestation. If the truth of our being is an infinite unity in which alone there is perfect wideness, light, knowledge, power, bliss, and if all our subjection to darkness, ignorance, weakness, sorrow, limitation comes of our viewing existence as a clash of infinitely multiple separate existences, then obviously it is the most practical and concrete and utilitarian as well as the most lofty and philosophical wisdom to find a means by which we can get away from the error and learn to live in the truth. So also, if that One is in its nature a freedom from bondage to this play of qualities which constitute our Psychology and if from subjection to that play are born the struggle and discord in which we live, floundering eternally between the two poles of good and evil, virtue and sin, satisfaction and failure, joy and grief, pleasure and pain, then to get beyond the qualities and take our foundation in the settled peace of that which is always beyond them is the only practical wisdom. If attachment to mutable personality is the cause of our self-ignorance, of our discord and quarrel with ourself and with life and with others, and if there is an impersonal One in which no such discord and ignorance and vain and noisy effort exist because it is in eternal identity and harmony with itself, then to arrive in our souls at that impersonality and untroubled oneness of being is the one line and object of human effort to which our reason can consent to give the name of practicality.
  There is such a unity, impersonality, freedom from the play of qualities which lifts us above the strife and surge of Nature in her eternal seeking through mind and body for the true key and secret of all her relations. And it is the ancient highest experience of mankind that only by arriving there, only by making oneself impersonal, one, still, self-gathered, superior to the mental and vital existence in that which is eternally superior to it, can a settled, because self-existent peace and internal freedom be acquired. Therefore this is the first, in a sense the characteristic and essential object of the Yoga of Knowledge. But, as we have insisted, this, if first, is not all; if the essential, it is not the complete object. Knowledge is not complete if it merely shows us how to get away from relations to that which Is beyond relations, from personality to impersonality, from multiplicity to featureless unity. It must give us also that key, that secret of the whole play of relations, the whole variation of multiplicity, the whole clash and interaction of personalities for which cosmic existence is seeking. And knowledge is still incomplete if it gives us only an idea and cannot verify it in experience; we seek the key, the secret in order that we may govern the phenomenon by the reality it represents, heal its discords by the hidden principle of concord and unification behind them and arrive from the converging and diverging effort of the world to the harmony of its fulfilment. Not merely peace, but fulfilment is what the heart of the world is seeking and what a perfect and effective self-knowledge must give to it; peace call only be the eternal support, the infinite condition, the natural atmosphere of self-fulfilment.

2.13 - Exclusive Concentration of Consciousness-Force and the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  This is as far as self-forgetfulness can go in the normal active human Psychology; for it must return soon to the wider selfaware consciousness of which this self-forgetfulness is only a temporary movement.
  But in the larger universal consciousness there must be a power of carrying this movement to its absolute point, to the greatest extreme possible for any relative movement to reach, and this point is reached, not in human unconsciousness which is not abiding and always refers back to the awakened conscious being that man normally and characteristically is, but in the inconscience of material Nature. This inconscience is no more real than the ignorance of exclusive concentration in our temporary being which limits the waking consciousness of man; for as in us, so in the atom, the metal, the plant, in every form of material

2.13 - On Psychology, #Evening Talks With Sri Aurobindo, #unset, #Zen
  object:2.13 - On Psychology
  author class:A B Purani
  --
   ON Psychology
   ON Psychology
   30 MAY 1923
  --
   Sri Aurobindo: No. The old European Psychology had nothing of it. The new Psychology has something, but it is false.
   Disciple: Is it all false? Does it not make an advance upon the old?
  --
   The difficulty is that they want to work in Psychology in the same way that they work in physics. But Psychology is not so simple. You cant generalise in it as you can with matter. It is very subtle, and one has to take into account many factors.
   If you say that everything we do produces an influence on our inner being and leaves an influence there, and conversely, that whatever is within us in the subconscious does influence our actions to some extent that is all right. But more than that is not tenable. Take their theory of dreams. It is perfectly true that dreams are due to something from the subconscious rising up during sleep in an irregular and fitful manner. But that does not account for all the dreams. The realm of dreams is very wide. There are other kinds of dreams, not due to the subconscious. Human Psychology is very complicated.
   Disciple: Do you mean to say that the new Psychology is not at all correct?
   Sri Aurobindo: I mean it is false, and inasmuch as it tries to work on the lines of the physical sciences it is absurd; for, there is no correspondence.
  --
   Sri Aurobindo: Your distinction is at least fifty-year-old Psychology! Nowadays they don't make any distinction. Formerly, they used to lay stress on mental classification, they used to subdivide and analyse all mental functions. But nowadays they deal, or try to deal at any rate, with the fundamentals. And so they now say that 'feelings' and 'emotions' used in the ordinary sense are the same thing. If you use 'feelings' in the wider sense it may include 'emotions'. But that is not the sense in which it is ordinarily used.
   Disciple: I did not mean to say that there is any absolute distinction between them. I only referred to the practical distinction. For instance, when I say "I feel hungry" I do not mean the same kind of feeling as a higher emotion.

2.14 - On Movements, #Evening Talks With Sri Aurobindo, #unset, #Zen
   ON Psychology ON THE GODS AND ASURAS
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2.14 - The Origin and Remedy of Falsehood, Error, Wrong and Evil, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  In the terms of the Sankhya Psychology we can distinguish three types of mental individuality, - that which is governed by the principle of obscurity and inertia, first-born of the Inconscience, tamasic; that which is governed by a force of passion and activity, kinetic, rajasic; that which is cast in the mould of the sattwic principle of light, harmony, balance. The tamasic intelligence has its seat in the physical mind: it is inert to ideas,
  - except to those which it receives inertly, blindly, passively from a recognised source or authority, - obscure in their reception, unwilling to enlarge itself, recalcitrant to new stimulus, conservative and immobile; it clings to its received structure of knowledge and its one power is repetitive practicality, but it is a power limited by the accustomed, the obvious, the established and familiar and already secure; it thrusts away all that is new

2.14 - The Unpacking of God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  The Ascenders have recourse to various forms of Gnosticism, Theravadin Buddhism, a type of Advaita Vedanta, a "higher Inner Voice," the inner Holy Spirit, archetypal Psychology, the care of the Soul, contacting the Higher Self-all of which are true enough and altogether important; but in their partiality, in their exclusively Ascending bent, they attempt to get out of flatl and by denying it altogether: Phobos, the fear-laden hand of earth-denying, community-denying, body-denying, sensory-denying escape.
  The Descenders, on the other hand, have recourse to the visible, sensible God/dess-but that profound truth, cut off from its complementary Ascending current, degenerates into geocentric, egocentric, highly individualistic and anti-authoritarian stances, desiring to preserve themselves in the free play of uncoerced shadows.16 By becoming one with the Shadows and seamlessly inserting ourselves into a denatured nature, salvation will finally be found-and if it doesn't seem to be working, just insert harder.

2.1.5.5 - Other Subjects, #On Education, #The Mother, #Integral Yoga
  It seems to me that Psychology without yoga is lifeless.
  The study of Psychology must necessarily lead to yoga, at least to practical yoga if not theoretical.
  23 December 1960

2.17 - The Progress to Knowledge - God, Man and Nature, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Still, to find his egoistic individuality is not to know himself; the true spiritual individual is not the mind ego, the life ego, the body ego: predominantly, this first movement is a work of will, of power, of egoistic self-effectuation and only secondarily of knowledge. Therefore a time must come when man has to look below the obscure surface of his egoistic being and attempt to know himself; he must set out to find the real man: without that he would be stopping short at Nature's primary education and never go on to her deeper and larger teachings; however great his practical knowledge and efficiency, he would be only a little higher than the animals. First, he has to turn his eyes upon his own Psychology and distinguish its natural elements, - ego, mind and its instruments, life, body, - until he discovers that his whole existence stands in need of an explanation other than the working of the natural elements and of a goal for its activities other than an egoistic self-affirmation and satisfaction. He may seek it in Nature and mankind and thus start on his way to the discovery of his unity with the rest of his world: he may seek it in supernature, in God, and thus start on his way to the discovery of his unity with the Divine. Practically, he attempts both paths and, continually wavering, continually seeks to fix himself in the successive solutions that may be best in accordance with the various partial discoveries he has made on his double line of search and finding.
  But through it all what he is in this stage still insistently seeking to discover, to know, to fulfil is himself; his knowledge of Nature, his knowledge of God are only helps towards selfknowledge, towards the perfection of his being, towards the attainment of the supreme object of his individual self-existence.

2.18 - January 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: They say it is inconscient. Then how does it throw up everything and raise symbols in your consciousness? Modern Psychology is only surface deep. Really speaking a new basis is needed for Psychology. The only two important requisites for real knowledge of Psychology are: Going inwards, and identification. And those two are not possible without Yoga.
   5 JANUARY 1939
  --
   Disciple: The dictators Psychology is an authority-complex. People under the dictator feel that they are great and that the dictator in this case Hitler is fighting for them, not they who fight for him. Perhaps the dictators find a competitor in God and religion. So they try to crush religion.
   Sri Aurobindo: But Mussolini didn't, though Kamal and Stalin did. Mussolini on the contrary has given more power to the Pope and the Vatican. He has practically recognised the Roman Catholic Church as the State religion.

2.2.03 - The Psychic Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  - supermind, mind, life, psychic, physical - which covers both the inner and the outer nature. Chitta belongs to quite another class or category - buddhi, manas, chitta, prana etc. - which is the classification made by ordinary Indian Psychology; it covers only the Psychology of the external being. In this category it is the main functions of our external consciousness only that are coordinated and put in their place by the Indian thinkers; chitta is one of these main functions of the external consciousness and, therefore, to know it we need not go behind the external nature.
  The Psychic Being
  --
  Psychic is ordinarily used in the sense of anything relating to the inner movements of the consciousness or anything phenomenal in the Psychology; in this case I have made a special use of it, relating it to the Greek word psyche meaning soul; but ordinarily people make no distinction between the soul and the mental-vital consciousness; for them it is all the same.
  "Psychic" in the sense in which it is used commonly by people has no definite meaning - it is applied to anything non-physical or supraphysical. In the language of our Yoga it refers always to

2.2.03 - The Science of Consciousness, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Vedantic Psychology
  102
  --
  A complete Psychology must be a complex of the science of mind, its operations and its relations to life and body with intuitive and experimental knowledge of the nature of mind and its relations to supermind and spirit.
  A complete Psychology cannot be a pure natural science, but must be a compound of science and metaphysical knowledge.
  This necessity arises from the difference between natural or physical sciences and Psychology.
  A physical science is a knowledge of physical processes
  --
  Two great utilities open before Psychology. We may acquire the possibility of a greater being, consciousness and energy. We may open up the possibility and discover the psychical means or process [of] becoming consciously one with our original selfexistent Being, with God, the Absolute, the Transcendence. To lead up to these possibilities is the aim of Vedantic Psychology.
  104
  All Psychology must result in and every complete statement of psychological truth must have for its frame a double schema of existence into which the facts it deals with must fall, a descending scale and an ascending scale.
  The simplest elementary Psychology deals with three notes of a limited scale, - the body and physical field and its impacts, the life and body and biological and physiological processes, the mental being and its conscious experience and action. This is a scale of ascension.
  The nature of the physical field is the first fact; it determines everything else; it gives the impacts which awaken the consciousness, the impressions, images, subjects which are its matter, the starting-point and basis of all its conceptions, the body which is
  --
  How far this development of mentality can go and how far it is dependent on the physical apparatus and the nervous action is one of the capital questions of Psychology.
  Mental being, power and operation of mental consciousness is the third note of the scale of being.
  --
  At any rate, Psychology has to regard the scale not only from the upward point of view of body creating life, life creating mind, but from the downward point of view of mind creating new life in body.
  Evidently mind is a greater thing, higher than life and body.
  --
  Vedantic Psychology explores the idea and intuition of a higher reality than mind.
  The intuition can only be verified by psychological experience exceeding the normal action of mind. This experience may lead to constantly ascending intuitions verified by an ascent of experience to some summit of being.
  --
  All questions of the reality or unreality of the world, its fundamental or ultimate purpose or want of purpose, the destiny of the soul, must be left over till the psychological data have been understood. To proceed otherwise would be to determine them by metaphysical reasoning; but the object before us is to arrive at them by the road of Psychology.
  The whole Psychology of Vedanta depends upon this double scale and without it could have no complete scientific verification. Because it exists experience of consciousness can give a clue to the nature of world existence. Metaphysical reasoning by itself could only give us philosophical opinions, psychological verification makes Vedantic truth a firm guide in life. It gives us a tangible ladder of ascension by which we rise to our highest truth of being[.]
  105
  The knowledge at which Psychology arrives in its largest generalisations, is that there is one absolute and indefinable Reality which we call for psychological purposes the Self one, indivisible and common to all existence which manifests itself with an infinite variety in the universe and that every soul is an individual personality - we will use the word for want of a better - of that Self manifesting itself with a variety not precisely infinite,
  314
  --
  Towards a True Scientific Psychology
  106
  --
  Exact observation and untrammelled, yet scrupulous experiment are the method of every true Science. Not mere observation by itself - for without experiment, without analysis and new-combination observation leads to a limited and erroneous knowledge; often it generates an empirical classification which does not in the least deserve the name of science. The old European system of Psychology was just such a pseudo-scientific system. Its observations were superficial, its terms and classification arbitrary, its aim and spirit abstract, empty and scholastic. In modern times a different system and method are being founded; but the vices of the old system persist. The observations made have been incoherent, partial or morbid and abnormal; the generalisations are far too wide for their meagre substratum of observed data; the abstract & scholastic use of psychological terms and the old metaphysical ideas of psychological processes still bandage the eyes of the infant knowledge, mar its truth and
  316
  --
   Psychology ought to be rather than is the science of consciousness and of the motions of consciousness as distinguished from the science of form and of the motions of form. We are dealing, therefore, in Psychology with a more subtle, flexible and versatile material than in the physical sciences; its motions are more elusive, its processes harder to fix; but when once grasped and ascertained, its laws and activities are found to be quite as regular, manageable and utilisable as the processes of physical
  Nature. They give room to even more wonderful and momentous results. There is no difference of essential law in the physical
  --
  European Psychology in the status of a pseudo-science; and, even now when real observation has begun & experimentation of an elementary kind is being attempted, the vices of the perishing sciolism mar and hamper this infant knowledge. It has not rid itself of all its old scholastic swaddling clothes; therefore it still walks on all fours and cannot yet learn to stand up erect and walk.
  108
  --
  To understand the Psychology of others we depend upon our observation of them and our own interpretation of the movements we observe and our comparison with our own psychological actions and reactions. But our observation is limited by the fact that what we observe is not the psychological events we wish to study but signs of speech, action, facial or bodily
  The Science of Consciousness
  --
  A direct experiential and experimental Psychology seems to be demanded if Psychology is to be a science and not merely a mass of elementary and superficial generalisations with all the rest guesswork or uncertain conclusion or inference. We must see, feel, know directly what we observe; our interpretations must be capable of being sure and indubitable; we must be able to work surely on a ground of sure knowledge.
  Modern psychologists have aimed at certitude in their knowledge, have found it or thought they found it by mixing up Psychology and physiology; our physiological processes are supposed to be not only the instrumentation or an instrumentation of our consciousness, but the base or constituents of our psychological processes. But by this method we can only arrive at an extended physiological, not at a true psychological knowledge.
  We learn that there is a physical instrumentation by which physical things and their contacts work upon our consciousness, reach it through the nerves and the brain and awake certain reactions in it which may however vary with the brain and the consciousness contacted; we learn that the consciousness uses certain physiological processes as well as physical means to act upon outward things and conditions; we learn too that physical conditions have an action upon our state of consciousness and its functionings. But all this was to be expected, since we are a consciousness embodied and not disincarnate, acting through a
  --
  Yogic Psychology
  110
  --
  Physical science - and Psychology in its present methods is only an extension of physical science - conducts its search into things from down upwards; it regards Matter as the foundation and the bottom of things and having searched into that foundation, got as it thinks to the very bottom, it believes, or once believed, it has by that very fact understood their depths, their centre, their height and top. But this is a naive error. The truth of things is in their depths or at their centre and even at their top. The truth of consciousness also is to be found at its top and in its depths or at its centre; but when we enter into the depths of consciousness or when we try to reach its centre, we go off into trance and likewise before we get to its top, we go off into trance.
  Our searches into Matter also are vitiated by the fact that in Matter consciousness is in a trance and gives no apparent response to our probings. In living Matter, not yet mental, still subconscious, it does give sometimes a reply, but not one that we can understand, and, as for mind in the animal, it is only consciousness half awakened out of the original trance of inconscient Matter: even in the human being it starts from an original nescience, its expressions, its data, all that we can ordinarily observe of it, are the movements of Ignorance fumbling for knowledge. We cannot understand from these alone what
  --
  I mean by Yogic Psychology an examination of the nature and movements of consciousness as they are revealed to us by the processes and results of Yoga.
  This definition at once takes us out of the field of ordinary Psychology and extends the range of our observation to an immense mass of facts and experiments which exceed the common surface and limited range very much as the vastly extended range of observation of Science exceeds that of the common man looking at natural external phenomena only with the help
  [of] his unaided mind and senses. The field of Yoga is practically unlimited and its processes and instrumentation have a plasticity and adaptability and power of expansion to which it is difficult to see or set any limit.
  It is true that modern Psychology has probed the internal law of living matter and consciousness and arrived at results which are remarkable but limited and fundamentally inconclusive. We know from it that the movements of consciousness are affected and on a certain side determined by the functioning of the physical organs. But still the nature, origin and laws of consciousness remain unknown; all that has been proved is that the body
  The Science of Consciousness
  --
  It is only by Yoga process that one can arrive at an instrumentation which will drive large wide roads into the psychological Unknown and not only obscure and narrow tunnels. The field of Psychology needs a direct inner psychological instrumentation by which we can arrive at sure data and sure results in ourselves verified [by] equally sure data [and] results in our observation of others and of the hidden psychological world and its play of unseen forces. The physical is the outwardly seen and sensed and needs physical instruments for its exploration; the psychological is the physically unseen and unsensed, to be discovered only by an organisation of the inward senses and other now undeveloped and occult means. It is through consciousness, by an instrumentation of consciousness only that the nature and laws and movements of consciousness can be discovered - and this is the method of Yoga.

2.20 - The Lower Triple Purusha, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But because he is a soul and not merely a living body, man can never for long remain satisfied that this first view of his existence, the sole view justified by the external and objective facts of life, is the real truth or the whole knowledge: his subjective being is full of hints and inklings of realities beyond, it is open to the sense of infinity and immortality, it is easily convinced of other worlds, higher possibilities of being, larger fields of experience for the soul. Science gives us the objective truth of existence and the superficial knowledge of our physical and vital being; but we feel that there are truths beyond which possibly through the cultivation of our subjective being and the enlargement of its powers may come to lie more and more open to us. When the knowledge of this world is ours, we are irresistibly impelled to seek for the knowledge of other states of existence beyond, and that is the reason why an age of strong materialism and scepticism is always followed by an age of occultism, of mystical creeds, of new religions and profounder seekings after the Infinite and the Divine. The knowledge of our superficial mentality and the laws of our bodily life is not enough; it brings us always to all that mysterious and hidden depth of subjective existence below and behind of which our surface consciousness is only a fringe or an outer court. We come to see that what is present to our physical senses is only the material shell of cosmic existence and what is obvious in our superficial mentality is only the margin of immense continents which lie behind unexplored. To explore them must be the work of another knowledge than that of physical science or of a superficial Psychology.
  Religion is the first attempt of man to get beyond himself and beyond the obvious and material facts of his existence. Its first essential work is to confirm and make real to him his subjective sense of an Infinite on which his material and mental being depends and the aspiration of his soul to come into its presence and live in contact with it. Its function is to assure him too of that possibility of which he has always dreamed, but of which his ordinary life gives him no assurance, the possibility of transcending himself and growing out of bodily life and mortality into the joy of immortal life and spiritual existence. It also confirms in him the sense that there are worlds or planes of existence other than that in which his lot iii now cast, worlds in which this mortality and this subjection to evil and suffering are not the natural state, but rather bliss of immortality is the eternal condition. Incidentally, it gives him a rule of mortal life by which he shall prepare himself for immortality. He is a soul and not a body and his earthly life is a means by which he determines the future conditions of his spiritual being. So much is common to all religions; beyond this we get from them no assured certainty. Their voices vary; some tell us that one life on earth is all we have in which to determine our future existence, deny the past immortality of the soul and assert only its future immortality, threaten it even with the incredible dogma of a future of eternal suffering for those who miss the right path, while others more large and rational affirm successive existences by which the soul grows into the knowledge of the Infinite with a complete assurance for all of ultimate arrival and perfection. Some present the Infinite to us as a Being other than ourselves with whom we can have personal relations, others as an impersonal existence into which our separate being has to merge; some therefore give us as our goal worlds beyond in which we dwell in the presence of the Divine, others a cessation of world-existence by immergence in the Infinite. Most invite us to bear or to abandon earthly life as a trial or a temporary affliction or a vanity and fix our hopes beyond; in some we find a vague hint of a future triumph of the Spirit, the Divine in the body upon this earth, in the collective life of man, and so justify not only the separate hope and aspiration of the individual but the united and sympathetic hope and aspiration of the race. Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.

2.21 - 1940, #Evening Talks With Sri Aurobindo, #unset, #Zen
   I don't object to a world order but I object to Hitler's world order. The book Psychology of Social Development must remain unpublished so long as the war lasts because I must know whether Hitler goes up or goes down. Our European publications have been stopped on account of the war.
   My contribution to the War Fund cannot be called my taking part in politics! It was made in view of the much wider issues about which I have spoken of in my letters the issues of human culture and individual and national liberty and as the English are the only race that stand up for it, I support them.

2.21 - IN THE COMPANY OF DEVOTEES AT SYAMPUKUR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Dr. Sarkar presented M. with one of his books, The Physiological Basis of Psychology. He wrote on the first page "As a token of brotherly regards."
  Misra's visit

2.23 - Man and the Evolution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  It is true that Science now affirms an evolutionary terrestrial existence: but if the facts with which Science deals are reliable, the generalisations it hazards are short-lived; it holds them for some decades or some centuries, then passes to another generalisation, another theory of things. This happens even in physical Science where the facts are solidly ascertainable and verifiable by experiment: in Psychology, - which is relevant here, for the evolution of consciousness comes into the picture, - its instability is still greater; it passes there from one theory to another before the first is well-founded; indeed, several conflicting theories hold the field together. No firm metaphysical building can be erected upon these shifting quicksands. Heredity upon which Science builds its concept of life evolution, is certainly a power, a machinery for keeping type or species in unchanged being: the demonstration that it is also an instrument for persistent and progressive variation is very questionable; its tendency is conservative rather than evolutionary, - it seems to accept with difficulty the new character that the Life-Force attempts to force upon it. All the facts show that a type can vary within its own specification of nature, but there is nothing to show that it can go beyond it. It has not yet been really established that ape-kind developed into man; for it would rather seem that a type resembling the ape, but always characteristic of itself and not of apehood, developed within its own tendencies of nature and became what we know as man, the present human being. It is not even established that inferior races of man developed out of themselves the superior races; those of an inferior organisation and capacity perished, but it has not been shown that they left behind the human races of today as their descendants: but still such a development within the type is imaginable. The progress of Nature from Matter to Life, from Life to Mind, may be conceded: but there is no proof yet that Matter developed into Life or Life-energy into Mindenergy; all that can be conceded is that Life has manifested in Matter, Mind in living Matter. For there is no sufficient proof that any vegetable species developed into an animal existence or that any organisation of inanimate matter developed into a living organism. Even if it be discovered hereafter that under certain chemical or other conditions life makes its appearance, all that will be established by this coincidence is that in certain physical circumstances life manifests, not that certain chemical conditions are constituents of life, are its elements or are the evolutionary cause of a transformation of inanimate into animate matter. Here as elsewhere each grade of being exists in itself and by itself, is manifested according to its own character by its own proper energy, and the gradations above or below it are not origins and resultant sequences but only degrees in the continuous scale of earth-nature.
  If it be asked, how then did all these various gradations and types of being come into existence, it can be answered that, fundamentally, they were manifested in Matter by the Consciousness-Force in it, by the power of the Real-Idea building its own significant forms and types for the indwelling Spirit's cosmic existence: the practical or physical method might vary considerably in different grades or stages, although a basic similarity of line may be visible; the creative Power might use not one but many processes or set many forces to act together. In Matter the process is a creation of infinitesimals charged with an immense energy, their association by design and number, the manifestation of larger infinitesimals on that primary basis, the grouping and association of these together to found the appearance of sensible objects, earth, water, minerals, metals, the whole material kingdom. In life also the Consciousness-Force begins with infinitesimal forms of vegetable life and infinitesimal animalcules; it creates an original plasm and multiplies it, creates the living cell as a unit, creates other kinds of minute biological apparatus like the seed or the gene, uses always the same method of grouping and association so as to build by a various operation various living organisms. A constant creation of types is visible, but that is no indubitable proof of evolution. The types are sometimes distant from each other, sometimes closely similar, sometimes identical in basis but different in detail; all are patterns, and such a variation in patterns with an identical rudimentary basis for all is the sign of a conscious Force playing with its own Idea and developing by it all kinds of possibilities of creation. Animal species in coming into birth may begin with a like rudimentary embryonic or fundamental pattern for all, it may follow out up to a stage certain similarities of development on some or all of its lines; there may too be species that are twy-natured, amphibious, intermediate between one type and another: but all this need not mean that the types developed one from another in an evolutionary series. Other forces than hereditary variation have been at work in bringing about the appearance of new characteristics; there are physical forces such as food, light-rays and others that we are only beginning to know, there are surely others which we do not yet know; there are at work invisible life forces and obscure psychological forces.
  For these subtler powers have to be admitted even in the physical evolutionary theory to account for natural selection; if the occult or subconscious energy in some types answers to the need of the environment, in others remains unresponsive and unable to survive, this is clearly the sign of a varying life-energy and Psychology, of a consciousness and a force other than the physical at work making for variation in Nature. The problem of the method of operation is still too full of obscure and unknown factors for any at present possible structure of theory to be definitive.
  Man is a type among many types so constructed, one pattern among the multitude of patterns in the manifestation in Matter.

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Zen
   | Chapter 13 | On Psychology |
   | 30-05-23 | Sri Aurobindo's dream: secret of earth-nature |
  --
   | 30-08-25 | Psycho-analyst on Hindu-Muslim unity; Psychology; Freud, Cou |
   | 18-10-25 | Animal mind |

2.25 - The Higher and the Lower Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Science, art, philosophy, ethics, Psychology, the knowledge of man and his past, action itself are means by which we arrive at the knowledge of the workings of God through Nature and through life. At first' it is the workings of life and forms of Nature which occupy us, but as we go deeper and deeper and get a completer view and experience, each of these lines brings us face to face with God. Science at its limits, even physical Science, is compelled to perceive in the end the infinite, the universal, the spirit, the divine intelligence and will in the material universe. Still more easily must this be the end with the psychic sciences which deal with the operations of higher and subtler planes and powers of our being and come into contact with the beings and the phenomena of the worlds behind which are unseen, not sensible by our physical organs, but ascertainable by the subtle mind and senses. Art leads to the same end; the aesthetic human being intensely preoccupied with Nature through aesthetic emotion must in the end arrive at spiritual emotion and perceive not only the infinite life, but the infinite presence within her; preoccupied with beauty in the life of man he must in the end come to see the divine, the universal, the spiritual in humanity. Philosophy dealing with the principles of things must come to perceive the Principle of all these principles and investigate its nature, attributes and essential workings. So ethics must eventually perceive that the law of good which it seeks is the law of God and depends on the being and nature of the Master of the law. Psychology leads from the study of mind and the soul in living beings to the perception of the one soul and one mind in all things and beings. The history and study of man like the history and study of Nature leads towards the perception of the eternal and universal Power and Being whose thought and will work out through the cosmic and human evolution. Action itself forces us into contact with the divine Power which works through, uses, overrules our actions. The intellect begins to perceive and understand, the emotions to feel and desire and revere, the will to turn itself to the service of the Divine without whom Nature and man cannot exist or move and by conscious knowledge of whom alone we can arrive at our highest possibilities.
  It is here that Yoga steps in. It begins by using knowledge, emotion and action for the possession of the Divine. For Yoga is the conscious and perfect seeking of union with the Divine towards which all the rest was an ignorant and imperfect moving and seeking. At first, then. Yoga separates itself from the action and method of the lower knowledge. For while this lower knowledge approaches God indirectly from outside and never enters his secret dwelling-place. Yoga calls us within and approaches him directly; while that seeks him through the intellect and becomes conscious of him from behind a veil. Yoga seeks him through realisation, lifts the veil and gets the full vision; where that only feels the presence and the influence. Yoga enters into the presence and fills itself with the influence; where that is only aware of the workings and through them gets some glimpse of the Reality, Yoga identifies our inner being with the Reality and sees from that the workings. Therefore the methods of Yoga are different from the methods of the lower knowledge.

2.26 - Samadhi, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The importance of Samadhi rests upon the truth which modern knowledge is rediscovering, but which has never been lost in Indian Psychology, that only a small part whether of world-being or of our own being comes into our ken or into our action. The rest is hidden behind in subliminal reaches of being which descend into the profoundest depths of the subconscient and rise to highest peaks of superconscience, or which surround the little field of our waking self with a wide circumconscient existence of which our mind and sense catch only a few indications. The old Indian Psychology expressed this fact by dividing consciousness into three provinces, waking state, dream-state, sleep-state, jagrat, svarna, susupti; and it supposed in the human being a waking self, a dream-self, a sleep-self, with the supreme or absolute self of being, the fourth or Turiya, beyond, of which all these are derivations for the enjoyment of relative experience in the world.
  If we examine the phraseology of the old books, we shall find that the waking state is the consciousness of the material universe which we normally possess in this embodied existence dominated by the physical mind. The dream state is a consciousness corresponding to the subtler life-plane and mind-plane behind, which to us, even when we get intimations of them, have not the same concrete reality as the things of the physical existence. The sleep-state is a consciousness corresponding to the supramental plane proper to the gnosis, which is beyond our experience because our causal body or envelope of gnosis is not developed in us, its faculties not active, and therefore we are in relation to that plane in a condition of dreamless sleep. The Turiya beyond is the consciousness of our pure self-existence or our absolute being with which we have no direct relations at all, whatever mental reflections we may receive in our dream or our waking or even, irrecoverably, in our sleep consciousness. This fourfold scale corresponds to the degrees of the ladder of being by which we climb back towards the absolute Divine. Normally therefore we cannot get back from the physical mind to the higher planes or degrees of consciousness without receding from the waking state, without going in and away from it and losing touch with the material world. Hence to those who desire to have the experience of these higher degrees, trance becomes a desirable thing, a means of escape from the limitations of the physical mind and nature.

2.2.7.01 - Some General Remarks, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  To continue. The fact that you dont feel a force does not prove that it is not there. The steam-engine does not feel a force moving it, but the force is there. A man is not a steam-engine? He is very little better, for he is conscious only of some bubbling on the surface which he calls himself and is absolutely unconscious of all the subconscient, subliminal, superconscient forces moving him. (This is a fact which is being more and more established by modern Psychology though it has got hold only of the lower forces and not the higher, so you need not turn up your rational nose at it.) He twitters intellectually (= foolishly) about the surface results and attributes them all to his noble self, ignoring the fact that his noble self is hidden far away from his own vision behind the veil of his dimly sparkling intellect and the reeking fog of his vital feelings, emotions, impulses, sensations and impressions. So your argument is utterly absurd and futile. Our aim is to bring the secret forces out and unwalled into the open so that instead of getting some shadows or lightnings of themselves out through the veil or being wholly obstructed they may pour down and flow in a river. But to expect that all at once is a presumptuous demand which shows an impatient ignorance and inexperience. If they begin to trickle at first, that is sufficient to justify the faith in a future downpour. You admit that you once or twice felt a force coming down and delivering a poem out of me (your opinion about its worth or worthless ness is not worth a cent, that is for others to pronounce). That is sufficient to blow the rest of your Jeremiad into smithereens; it proves that the force was and is there and at work and it is only your sweating Herculean labour that prevents you feeling it. Also it is the trickle that gives assurance of the possibility of the downpour. One has only to go on and by ones patience deserve the downpour or else, without deserving, stick on till one gets it. In Yoga itself the experience that is a promise and foretaste but gets shut off till the nature is ready for the fulfilment is a phenomenon familiar to every Yogin when he looks back on his past experience. Such were the brief visitations of Ananda you had some time before. It does not matter if you have not a leechlike tenacityleeches are not the only type of Yogins. If you can stick anyhow or get stuck that is sufficient. The fact that you are not Sri Aurobindo (who said you were?) is an inept irrelevance. One needs only to be oneself in a reasonable way and shake off the hump when it is there or allow it to be shaken off without clinging to it with a leechlike tenacity worthy of a better cause.
  All the rest is dreary stuff of the tamasic ego. As there is a rajasic ego which shouts What a magnificent powerful sublime divine individual I am, unique and peerless (of course there are gradations in the pitch,) so there is a tamasic ego which squeaks What an abject, hopeless, worthless, incapable, unluckily un endowed and uniquely impossible creature I am,all, all are great, Aurobindos, Dilips, Anilkumars (great by an unequalled capacity of novel-reading and self-content, according to you), but I, oh I, oh I! Thats your style. It is this tamasic ego (of course it expresses itself in various ways at various times, I am only rendering your present pitch) which is responsible for the Man of Sorrows getting in. Its all boshstuff made up to excuse the luxury of laziness, melancholy and despair. You are in that bog just now because you have descended faithfully and completely into the inert stupidity and die-in-the-mudness of your physical consciousness which, I admit, is a specimen! But so after all is everybodys, only there are different kinds of specimens. What to do? Dig yourself out if you can; if you cant, call for ropes and wait till they come. If God knows what will happen when the Grace descends, that is enough, isnt it? That you dont know is a fact which may be baffling to yourwell, your intelligence, but is not of great importanceany more than your supposed unfitness. Who ever was fit, for that matterfitness and unfitness are only a way of speaking; man is unfit and a misfit (so far as things spiritual are concerned)in his outward nature. But within there is a soul and above there is Grace. This is all you know or need to know and, if you dont, well, even then you have at least somehow stumbled into the path and have got to remain there till you get haled along it far enough to wake up to the knowledge. Amen.

2.28 - Rajayoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  As the body and the Prana are the key of all the closed doors of the Yoga for the Hathayogin, so is the mind the key in Rajayoga. But since in both the dependence of the mind on the body and the Prana is admitted, in the Hathayoga totally, in the established system of Rajayoga partially, therefore in both systems the practice of Asana and Pranayama is included; but in the one they occupy the whole field, in the other each is limited only to one simple process and in their unison they are intended to serve only a limited and intermediate office. We can easily see how largely man, even though in his being an embodied soul, is in his earthly nature the physical and vital being and how, at first sight at least, his mental activities seem to depend almost entirely on his body and his nervous system. Modern Science and Psychology have even held, for a time, this dependence to be in fact an identity; they have tried to establish that there is no such separate entity as mind or soul and that all mental operations are in reality physical functionings. Even otherwise, apart from this untenable hypothesis the dependence is so exaggerated that it has been supposed to be an altogether binding condition, and any such thing as the control of the vital and bodily functionings by the mind or its power to detach itself from them has long been treated as an error, a morbid state of the mind or a hallucination. Therefore the dependence has remained absolute, and Science neither finds nor seeks for the real key of the dependence and therefore can discover for us no secret of release and mastery.
  The psycho-physical science of Yoga does not make this mistake. It seeks for the key, finds it and is able to effect the release; for it takes account of the psychical or mental body behind of which the physical is a sort of reproduction in gross form, and is able to discover thereby secrets of the physical body which do not appear to a purely physical enquiry. This mental or psychical body, which the soul keeps even after death, has also a subtle pranic force in it corresponding to its own subtle nature and substance, -- for wherever there is life of any kind, there must be the pranic energy and a substance in which it can work, -- and this force is directed through a system of numerous channels, called nadi, -- the subtle nervous organisation of the psychic body, -- which are gathered up into six (or really seven) centres called technically lotuses or circles, cakra, and which rise in an ascending scale to the summit where there is the thousand-petalled lotus from which all the mental and vital energy flows. Each of these lotuses is the centre and the storing-house of its own particular system of psychological powers, energies and operations, -- each system corresponding to a plane of our psychological existence, -- and these flow out and return in the stream of the pranic energies as they course through the Nadis.

2.3.06 - The Mind, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The terms Manas etc. belong to the ordinary Psychology applied to the surface consciousness. In our Yoga we adopt a different classification based on the Yoga experience. What answers to this movement of the Manas there would be two separate things
  - a part of the physical mind communicating with the physical vital. It receives from the physical senses and transmits to the
  --
   and would perhaps not be attributed to the Manas by the old Psychology. Still the larger part of the action of physical mind corresponds to that of Manas, but it comprises also much of what we would attri bute to vital mind and to the nervous being.
  It is a little difficult to equate this old nomenclature with that of this Yoga, for the former takes the mixed action of the surface and tries to analyse it - while in this Yoga what is mixed together on the surface gets separated and seen in the light of the deeper working behind which is hidden from the surface awareness. So we have to adopt a different classification.
  --
  St. Augustine was a man of God and a great saint, but great saints are not always - or often - great psychologists or great thinkers. The Psychology here1 is that of the most superficial schools, if not that of the man in the street; there are as many errors in it as there are psychological statements - and more, for several are not expressed but involved in what he writes. I am aware that these errors are practically universal, for psychological enquiry in Europe (and without enquiry there can be no sound knowledge) is only beginning and has not gone very far, and what has reigned in men's minds up to now is a superficial statement of the superficial appearances of our consciousness as they look to us at first view and nothing more. But knowledge only begins when we get away from the surface phenomena and look behind them for their true operations and causes. To the superficial view of the outer mind and senses the sun is a little fiery ball circling in mid air round the earth and the stars twinkling little things stuck in the sky for our benefit at night.
  1 In St. Augustine's Confessions 8.9.21. - Ed.
  --
  The same process has to be followed in Psychology if we are really to know what our consciousness is, how it is built and made and what is the secret of its functionings or the way out of its disorders.
  There are several capital and common errors here -

2.3.07 - The Vital Being and Vital Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  So also the mind as well as the larger vital is not bound by the pursuit of happiness. It can seek Truth rather or the victory of a cause. To reduce all to a single hedonistic strain seems to me very poor Psychology. Neither Nature nor the vast Spirit in things are so limited and one-tracked as that.
  The nervous part of the being is a portion of the vital - it is the vital physical, the life-force closely enmeshed in the reactions, desires, needs, sensations of the body. The vital proper is the life-force acting in its own nature, impulses, emotions, feelings, desires, ambitions etc. having as their highest centre what we may call the outer heart of emotion, while there is an inner heart where are the higher or psychic feelings and sensibilities, the emotions and intuitive yearnings and impulses of the soul. The vital part of us is, of course, necessary to our completeness, but

2.3.08 - The Physical Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Modern Psychology and psychic science have begun to perceive this truth just a little. Materialistic Psychology calls this hidden part the Inconscient, although practically admitting that it is far greater, more powerful and profound than the surface conscious self, - very much as the Upanishads called the superconscient in us the Sleep self, although this Sleep self is said to be an infinitely greater Intelligence, omniscient, omnipotent, Prajna, the Ishwara. Psychic science calls this hidden consciousness the subliminal self, and, here too, it is seen that this subliminal self
  204

2.3.10 - The Subconscient and the Inconscient, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Exact images are retained by the subliminal memory. All that is subliminal is described by ordinary Psychology as subconscient; but in our Psychology that cannot be done, for the consciousness that holds them is as precise and far wider and fuller than our waking or surface consciousness, so how can it be called subconscient? Conscious memory is that which can bring up at
  224

2.3.3 - Anger and Violence, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
    Physical effects such as flushing of the face, flaring of the nostrils, clenched teeth and "ebullition" in the chest. The correspondent had read a book on Psychology in which the author suggested that one cannot "fancy" the state of rage without such visible signs of anger.Ed.
  ***

3.00.1 - Foreword, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  THE Psychology OF THE TRANSFERENCE 1
  INTERPRETED IN CONJUNCTION WITH A SET OF ALCHEMICAL PICTURES
  --
  very fundamental way. Psychology, therefore, cannot very well overlook or
  avoid this problem, nor should the psycho therapist pretend that the so-called
  --
  2symbolism. But anyone who has read my book Psychology and Alchemy will
  know what close connections exist between alchemy and those phenomena
  which must, for practical reasons, be considered in the Psychology of the
  unconscious. Consequently he will not be surprised to learn that this
  --
  would suffice. But unfortunately that is not the case, since the Psychology of
  alchemy here under review is almost virgin territory. I must therefore take it
  for granted that the reader has some knowledge of my Psychology andAlchemy, otherwise it will be hard for him to gain access to the present
  volume. The reader whose professional and personal experience has

3.00.2 - Introduction, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  medical Psychology have, through observation of the mental processes in
  neuroses and psychoses, forced us to become more and more thorough in
  --
  regions which Psychology must not touch. But since no war was ever won
  on the defensive, one must, in order to terminate hostilities, open
  --
  as I have shown in Psychology and Alchemy. Hunted for centuries and
  never found, the prima materia or lapis philosophorum is, as a few

3.01 - INTRODUCTION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [107] No doubt it would be tempting to assume that it was more convenient to shift such a supremely difficult question on to another plane and then represent it as having been solved. But this explanation is too facile, and is psychologically false because it supposes that the problem was asked consciously, found to be painful, and consequently moved on to another plane. This stratagem accords with our modern way of thinking but not with the spirit of the past, and there are no historical proofs of any such neurotic operation. Rather does all the evidence suggest that the problem has always seemed to lie outside the psyche as known to us. Incest was the hierosgamos of the gods, the mystic prerogative of kings, a priestly rite, etc. In all these cases we are dealing with an archetype of the collective unconscious which, as consciousness increased, exerted an ever greater influence on conscious life. It certainly seems today as if the ecclesiastical allegories of the bridegroom and bride, not to mention the now completely obsolete alchemical coniunctio, had become so faded that one meets with incest only in criminology and the psychopathology of sex. Freuds discovery of the Oedipus complex, a special instance of the incest problem in general, and its universal incidence have, however, reactivated this ancient problem, though mostly only for doctors interested in Psychology. Even though laymen know very little about certain medical anomalies or have a wrong idea of them, this does not alter the facts any more than does the laymans ignorance of the actual percentage of cases of tuberculosis or psychosis.
  [108] Today the medical man knows that the incest problem is practically universal and that it immediately comes to the surface when the customary illusions are cleared away from the foreground. But mostly he knows only its pathological side and leaves it steeped in the odium of its name, without learning the lesson of history that the painful secret of the consulting-room is merely the embryonic form of a perennial problem which, in the suprapersonal sphere of ecclesiastical allegory and in the early phases of natural science, created a symbolism of the utmost importance. Generally he sees only the materia vilis et in via eiecta from the pathological side and has no idea of its spiritual implications. If he saw this, he could also perceive how the spirit that has disappeared returns in each of us in unseemly, indeed reprehensible guise, and in certain predisposed cases causes endless confusion and destruction in great things as in small. The psychopathological problem of incest is the aberrant, natural form of the union of opposites, a union which has either never been made conscious at all as a psychic task or, if it was conscious, has once more disappeared from view.

3.01 - THE BIRTH OF THOUGHT, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  by itself is not enough : it must be backed up by Psychology.
  This is a laborious complication of course, since it becomes

3.02 - King and Queen, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  As regards the Psychology of this picture, we must stress above all
  else that it depicts a human encounter where love plays the decisive part.
  --
  it was not until the discoveries of modern Psychology that this human
  matter of the alchemists could be recognized as the psyche.

3.02 - SOL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [117] Generally Sol is regarded as the masculine and active half of Mercurius, a supraordinate concept whose Psychology I have discussed in a separate study.34 Since, in his alchemical form, Mercurius does not exist in reality, he must be an unconscious projection, and because he is an absolutely fundamental concept in alchemy he must signify the unconscious itself. He is by his very nature the unconscious, where nothing can be differentiated; but, as a spiritus vegetativus (living spirit), he is an active principle and so must always appear in reality in differentiated form. He is therefore fittingly called duplex, both active and passive. The ascending, active part of him is called Sol, and it is only through this that the passive part can be perceived. The passive part therefore bears the name of Luna, because she borrows her light from the sun.35 Mercurius demonstrably corresponds to the cosmic Nous of the classical philosophers. The human mind is a derivative of this and so, likewise, is the diurnal life of the psyche, which we call consciousness.36 Consciousness requires as its necessary counterpart a dark, latent, non-manifest side, the unconscious, whose presence can be known only by the light of consciousness.37 Just as the day-star rises out of the nocturnal sea, so, ontogenetically and phylogenetically, consciousness is born of unconsciousness and sinks back every night to this primal condition. This duality of our psychic life is the prototype and archetype of the Sol-Luna symbolism. So much did the alchemist sense the duality of his unconscious assumptions that, in the face of all astronomical evidence, he equipped the sun with a shadow: The sun and its shadow bring the work to perfection.38 Michael Maier, from whom this saying is taken, avoids the onus of explanation by substituting the shadow of the earth for the shadow of the sun in the forty-fifth discourse of his Scrutinium. Evidently he could not wholly shut his eyes to astronomical reality. But then he cites the classical saying of Hermes: Son, extract from the ray its shadow,39 thus giving us clearly to understand that the shadow is contained in the suns rays and hence could be extracted from them (whatever that might mean). Closely related to this saying is the alchemical idea of a black sun, often mentioned in the literature.40 This notion is supported by the self-evident fact that without light there is no shadow, so that, in a sense, the shadow too is emitted by the sun. For this physics requires a dark object interposed between the sun and the observer, a condition that does not apply to the alchemical Sol, since occasionally it appears as black itself. It contains both light and darkness. For what, in the end, asks Maier, is this sun without a shadow? The same as a bell without a clapper. While Sol is the most precious thing, its shadow is res vilissima or quid vilius alga (more worthless than seaweed). The antinomian thinking of alchemy counters every position with a negation and vice versa. Outwardly they are bodily things, but inwardly they are spiritual, says Senior.41 This view is true of all alchemical qualities, and each thing bears in itself its opposite.42
  [118] To the alchemical way of thinking the shadow is no mere privatio lucis; just as the bell and its clapper are of a tangible substantiality, so too are light and shadow. Only thus can the saying of Hermes be understood. In its entirety it runs: Son, extract from the ray its shadow, and the corruption that arises from the mists which gather about it, befoul it and veil its light; for it is consumed by necessity and by its redness.43 Here the shadow is thought of quite concretely; it is a mist that is capable not only of obscuring the sun but of befouling it (coinquinarea strong expression). The redness (rubedo) of the suns light is a reference to the red sulphur in it, the active burning principle, destructive in its effects. In man the natural sulphur, Dorn says, is identical with an elemental fire which is the cause of corruption, and this fire is enkindled by an invisible sun unknown to many, that is, the sun of the Philosophers. The natural sulphur tends to revert to its first nature, so that the body becomes sulphurous and fitted to receive the fire that corrupts man back to his first essence.44 The sun is evidently an instrument in the physiological and psychological drama of return to the prima materia, the death that must be undergone if man is to get back to the original condition of the simple elements and attain the incorrupt nature of the pre-worldly paradise. For Dorn this process was spiritual and moral as well as physical.
  --
  It is evident from this that the coniunctio of Sol and Mercurius is a hierosgamos, with Mercurius playing the role of bride. If one does not find this analogy too offensive, one may ask oneself with equanimity whether the arcanum of the opus alchymicum, as understood by the old masters, may not indeed be considered an equivalent of the dogmatic mystery. For the psychologist the decisive thing here is the subjective attitude of the alchemist. As I have shown in Psychology and Alchemy, such a profession of faith is by no means unique.49
  [121] The metaphorical designation of Christ as Sol50 in the language of the Church Fathers was taken quite literally by the alchemists and applied to their sol terrenus. When we remember that the alchemical Sol corresponds psychologically to consciousness, the diurnal side of the psyche, we must add the Christ analogy to this symbolism. Christ appears essentially as the son the son of his mother-bride. The role of the son does in fact devolve upon ego-consciousness since it is the offspring of the maternal unconscious. Now according to the arch authority, the Tabula smaragdina, Sol is the father of Mercurius, who in the above quotation appears as feminine and as the mother-bride. In that capacity Mercurius is identical with Luna, andvia the Luna-Mary-Ecclesia symbolismis equated with the Virgin. Thus the treatise Exercitationes in Turbam says: As blood is the origin of flesh, so is Mercurius the origin of Sol . . . and thus Mercurius is Sol and Sol is Mercurius.51 Sol is therefore father and son at once, and his feminine counterpart is mother and daughter in one person; furthermore, Sol and Luna are merely aspects of the same substance that is simultaneously the cause and the product of both, namely Mercurius duplex, of whom the philosophers say that he contains everything that is sought by the wise. This train of thought is based on a quaternity:
  --
  [125] Once again, therefore, it is the medical investigators of nature who, equipped with new means of knowledge, have rescued these tangled problems from projection by making them the proper subject of Psychology. This could never have happened before, for the simple reason that there was no Psychology of the unconscious. But the medical investigator, thanks to his knowledge of archetypal processes, is in the fortunate position of being able to recognize in the abstruse and grotesque-looking symbolisms of alchemy the nearest relatives of those serial fantasies which underlie the delusions of paranoid schizophrenia as well as the healing processes at work in the psychogenic neuroses. The overweening contempt which other departments of science have for the apparently negligible psychic processes of pathological individuals should not deter the doctor in his task of helping and healing the sick. But he can help the sick psyche only when he meets it as the unique psyche of that particular individual, and when he knows its earthly and unearthly darknesses. He should also consider it just as important a task to defend the standpoint of consciousness, clarity, reason, and an acknowledged and proven good against the raging torrent that flows for all eternity in the darkness of the psychea
   that leaves nothing unaltered and ceaselessly creates a past that can never be retrieved. He knows that there is nothing purely good in the realm of human experience, but also that for many people it is better to be convinced of an absolute good and to listen to the voice of those who espouse the superiority of consciousness and unambiguous thinking. He may solace himself with the thought that one who can join the shadow to the light is the possessor of the greater riches. But he will not fall into the temptation of playing the law-giver, nor will he pretend to be a prophet of the truth: for he knows that the sick, suffering, or helpless patient standing before him is not the public but is Mr or Mrs X, and that the doctor has to put something tangible and helpful on the table or he is no doctor. His duty is always to the individual, and he is persuaded that nothing has happened if this individual has not been helped. He is answerable to the individual in the first place and to society only in the second. If he therefore prefers individual treatment to collective ameliorations, this accords with the experience that social and collective influences usually produce only a mass intoxication, and that only mans action upon man can bring about a real transformation.59
  --
  [127] In the course of our inquiry we have often seen that, despite the complete absence of any Psychology, the alchemical projections sketch a picture of certain fundamental psychological facts and, as it were, reflect them in matter. One of these fundamental facts is the primary pair of opposites, consciousness and unconsciousness, whose symbols are Sol and Luna.
  [128] We know well enough that the unconscious appears personified: mostly it is the anima62 who in singular or plural form represents the collective unconscious. The personal unconscious is personified by the shadow.63 More rarely, the collective unconscious is personified as a Wise Old Man.64 (I am speaking here only of masculine Psychology, which alone can be compared with that of the alchemists.) It is still rarer for Luna to represent the nocturnal side of the psyche in dreams. But in the products of active imagination the symbol of the moon appears much more often, as also does the sun, which represents the luminous realm of the psyche and our diurnal consciousness. The modern unconscious has little use for sun and moon as dream-symbols.65 Illumination (a light dawns, it is becoming clear, etc.) can be expressed just as well or even better in modern dreams by switching on the electric light.
  [129] It is therefore not surprising if the unconscious appears in projected and symbolized form, as there is no other way by which it might be perceived. But this is apparently not the case with consciousness. Consciousness, as the essence of all conscious contents, seems to lack the basic requirements for a projection. Properly understood, projection is not a voluntary happening; it is something that approaches the conscious mind from outside, a kind of sheen on the object, while all the time the subject remains unaware that he himself is the source of light which causes the cats eye of the projection to shine. Luna is therefore conceivable as a projection; but Sol as a projection, since it symbolizes consciousness, seems at first glance a contradiction in terms, yet Sol is no less a projection than Luna. For just as we perceive nothing of the real sun but light and heat and, apart from that, can know its physical constitution only by inference, so our consciousness issues from a dark body, the ego, which is the indispensable condition for all consciousness, the latter being nothing but the association of an object or a content with the ego. The ego, ostensibly the thing we know most about, is in fact a highly complex affair full of unfathomable obscurities. Indeed, one could even define it as a relatively constant personification of the unconscious itself, or as the Schopenhauerian mirror in which the unconscious becomes aware of its own face.66 All the worlds that have ever existed before man were physically there. But they were a nameless happening, not a definite actuality, for there did not yet exist that minimal concentration of the psychic factor, which was also present, to speak the word that outweighed the whole of Creation: That is the world, and this is I! That was the first morning of the world, the first sunrise after the primal darkness, when that inchoately conscious complex, the ego, the son of the darkness, knowingly sundered subject and object, and thus precipitated the world and itself into definite existence,67 giving it and itself a voice and a name. The refulgent body of the sun is the ego and its field of consciousness Sol et eius umbra: light without and darkness within. In the source of light there is darkness enough for any amount of projections, for the ego grows out of the darkness of the psyche.

3.02 - The Practice Use of Dream-Analysis, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  daily life, it would seem all the more incumbent on medical Psychology to
  sharpen its senses by a systematic study of dreams. Nobody doubts the

3.02 - The Psychology of Rebirth, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  object:3.02 - The Psychology of Rebirth
  author class:Carl Jung
  --
  2. THE Psychology OF REBIRTH
  8 6 Rebirth is not a process that we can in any way observe. We
  --
  the business of Psychology to discuss without entering into all
  the metaphysical and philosophical assumptions regarding their
  --
  1 [Cf. infra, "The Psychology of the Kore," and Kerenyi's companion essays in
  Essays on a Science of Mythology. Editors.]
  --
  examine belong to a sphere quite familiar to Psychology.
  213 a. Diminution of personality. An example of the alteration
  --
  known in primitive Psychology as "loss of soul." The peculiar
  condition covered by this term is accounted for in the mind of
  --
  dissertation, "On the Psychology and Pathology of So-called Occult Phenomena."
  14 For the Church's view of possession see de Tonquedec, Les Maladies nerveuses
  --
  organizations is always doubtful. The Psychology of a large
  crowd inevitably sinks to the level of mob Psychology. 20 If,
  therefore, I have a so-called collective experience as a member of
  --
  mass Psychology that there are also positive experiences, for
  instance a positive enthusiasm which spurs the individual to
  --
  23 cf. "The Psychology of Eastern Meditation."
  129
  --
  24 Cf. Psychology and Alchemy, Part II.
  130
  --
  they have an important bearing on the interpretation of alchemy. [Cf. Psychology
  and Alchemy, par. 139, n.17.] 29 Biblio. chem., I, p. 430b.
  30 Detailed documentation in Psychology and Alchemy, par. 84, and "The Spirit
  Mercurius," pars. 2781!., 287ft".
  --
  315, 366). Cf. "The Psychology of the Transference," pars. 467ft.
  16 The white stone appears on the edge of the vessel, "like Oriental gems, like

3.03 - SULPHUR, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [137] In the sphere of Christian Psychology, green has a spermatic, procreative quality, and for this reason it is the colour attributed to the Holy Ghost as the creative principle.103 Accordingly Dorn says: The male and universal seed, the first and most potent, is the solar sulphur, the first part and most potent cause of all generation.104 It is the life-spirit itself. In his De tenebris contra naturam Dorn says: We have said before that the life of the world is the light of nature and the celestial sulphur, whose substrate [subiectum] is the aetheric moisture and the heat of the firmament, namely Sol and Luna.105 Sulphur has here attained cosmic significance and is equated with the light of nature, the supreme source of knowledge for the natural philosophers. But this light does not shine unhindered, says Dorn. It is obscured by the darkness of the elements in the human body. For him, therefore, sulphur is a shining, heavenly being. Though this sulphur is a son who comes from imperfect bodies, he is ready to put on the white and purple garments.106 In Ripley he is a spirit of generative power, who works in the moisture.107 In the treatise De sulphure he is the virtue of all things and the source of illumination and of all knowledge.108 He knows, in fact, everything.109
  [138] In view of the significance of sulphur it is worth our while to take a look at its effects as described by the alchemists. Above all, it burns and consumes: The little power of this sulphur is sufficient to consume a strong body.110 The strong body is the sun, as is clear from the saying: Sulphur blackens the sun and consumes it. Then, it causes or signifies the putrefactio, which in our day was never seen, says the Rosarium.111 A third capacity is that of coagulating,112 and a fourth and fifth those of tincturing (tingere, colorare) and maturing (maturare).113 Its putrefying effect is also understood as its ability to corrupt. Sulphur is the cause of imperfection in all metals, the corrupter of perfection, causing the blackness in every operation; too much sulphurousness is the cause of corruption, it is bad and not well mixed, of an evil, stinking odour and of feeble strength. Its substance is dense and tough, and its corruptive action is due on the one hand to its combustibility and on the other to its earthy feculence. It hinders perfection in all its works.114
  --
  [147] As investigators of nature the alchemists showed their Christian attitude by their pistis in the object of their science, and it was not their fault if in many cases the psyche proved stronger than the chemical substance and its well-guarded secrets by distorting the results. It was only the acuter powers of observation in modern man which showed that weighing and measuring provided the key to the locked doors of chemical combination, after the intuition of the alchemists had stressed for centuries the importance of measure, number, and weight.165 The prime and most immediate experience of matter was that it is animated, which for medieval man was self-evident; indeed every Mass, every rite of the Church, and the miraculous effect of relics all demonstrated for him this natural and obvious fact. The French Enlightenment and the shattering of the metaphysical view of the world were needed before a scientist like Lavoisier had the courage finally to reach out for the scales. To begin with, however, the alchemists were fascinated by the soul of matter, which, unknown to them, it had received from the human psyche by way of projection. For all their intensive preoccupation with matter as a concrete fact they followed this psychic trail, which was to lead them into a region that, to our way of thinking, had not the remotest connection with chemistry. Their mental labours consisted in a predominantly intuitive apprehension of psychic facts, the intellect playing only the modest role of a famulus. The results of this curious method of research proved, however, to be beyond the grasp of any Psychology for several centuries. If one does not understand a person, one tends to regard him as a fool. The misfortune of the alchemists was that they themselves did not know what they were talking about. Nevertheless, we possess witnesses enough to the high esteem in which they held their science and to the wonderment which the mystery of matter instilled into them. For they discoveredto keep to sulphur as our examplein this substance, which was one of the customary attri butes of hell and the devil, as well as in the poisonous, crafty, and treacherous Mercurius, an analogy with the most sacrosanct figure of their religion. They therefore imbued this arcanum with symbols intended to characterize its malicious, dangerous, and uncanny nature, choosing precisely those which in the positive sense were used for Christ in the patristic literature. These were the snake, the lion, the eagle, fire, cloud, shadow, fish, stone, the unicorn and the rhinoceros, the dragon, the night-raven, the man encompassed by a woman, the hen, water, and many others. This strange usage is explained by the fact that the majority of the patristic allegories have in addition to their positive meaning a negative one. Thus in St. Eucherius166 the rapacious wolf in its good part signifies the apostle Paul, but in its bad part the devil.
  [148] From this we would have to conclude that the alchemists had discovered the psychological existence of a shadow which opposes and compensates the conscious, positive figure. For them the shadow was in no sense a privatio lucis; it was so real that they even thought they could discern its material density, and this concretism led them to attri bute to it the dignity of being the matrix of an incorruptible and eternal substance. In the religious sphere this psychological discovery is reflected in the historical fact that only with the rise of Christianity did the devil, the eternal counterpart of Christ, assume his true form, and that the figure of Antichrist appears on the scene already in the New Testament. It would have been natural for the alchemists to suppose that they had lured the devil out of the darkness of matter. There were indeed indications of this, as we have seen, but they are exceptions. Far more prevalent and truly characteristic of alchemy was the optimistic notion that this creature of darkness was destined to be the medicina, as is proved by the use of the term medicina et medicus for the untrustworthy sulphur. The very same appellation appears as an allegory of Christ in St. Ambrose.167 The Greek word
  --
  [150] So, although the alchemists failed to discover the hidden structure of matter, they did discover that of the psyche, even if they were scarcely conscious of what this discovery meant. Their naive Christ-lapis parallel is at once a symbolization of the chemical arcanum and of the figure of Christ. The identification or paralleling of Christ with a chemical factor, which was in essence a pure projection from the unconscious, has a reactive effect on the interpretation of the Redeemer. For if A (Christ) = B (lapis), and B = C (an unconscious content), then A = C. Such conclusions need not be drawn consciously in order to be made effective. Given the initial impulse, as provided for instance by the Christ-lapis parallel, the conclusion will draw itself even though it does not reach consciousness, and it will remain the unspoken, spiritual property of the school of thought that first hit upon the equation. Not only that, it will be handed down to the heirs of that school as an integral part of their mental equipment, in this case the natural scientists. The equation had the effect of channelling the religious numen into physical nature and ultimately into matter itself, which in its turn had the chance to become a self-subsistent metaphysical principle. In following up their basic thoughts the alchemists, as I have shown in Psychology and Alchemy, logically opposed to the son of the spirit a son of the earth and of the stars (or metals), and to the Son of Man or filius microcosmi a filius macrocosmi, thus unwittingly revealing that in alchemy there was an autonomous principle which, while it did not replace the spirit, nevertheless existed in its own right. Although the alchemists were more or less aware that their insights and truths were of divine origin, they knew they were not sacred revelations but were vouchsafed by individual inspiration or by the lumen naturae, the sapientia Dei hidden in nature. The autonomy of their insights showed itself in the emancipation of science from the domination of faith. Human intolerance and shortsightedness are to blame for the open conflict that ultimately broke out between faith and knowledge. Conflict or comparison between incommensurables is impossible. The only possible attitude is one of mutual toleration, for neither can deprive the other of its validity. Existing religious beliefs have, besides their supernatural foundation, a basis in psychological facts whose existence is as valid as those of the empirical sciences. If this is not understood on one side or the other it makes no difference to the facts, for these exist whether man understands them or not, and whoever does not have the facts on his side will sooner or later have to pay the price.
  [151] With this I would like to conclude my remarks on sulphur. This arcane substance has provided occasion for some general reflections, which are not altogether fortuitous in that sulphur represents the active substance of the sun or, in psychological language, the motive factor in consciousness: on the one hand the will, which can best be regarded as a dynamism subordinated to consciousness, and on the other hand compulsion, an involuntary motivation or impulse ranging from mere interest to possession proper. The unconscious dynamism would correspond to sulphur, for compulsion is the great mystery of human life. It is the thwarting of our conscious will and of our reason by an inflammable element within us, appearing now as a consuming fire and now as life-giving warmth.
  [152] The causa efficiens et finalis of this lack of freedom lies in the unconscious and forms that part of the personality which still has to be added to the conscious man in order to make him whole. At first sight it is but an insignificant fragmenta lapis exilis, in via eiectus, and often inconvenient and repellent because it stands for something that demonstrates quite plainly our secret inferiority. This aspect is responsible for our resistance to Psychology in general and to the unconscious in particular. But together with this fragment, which could round out our consciousness into a whole, there is in the unconscious an already existing wholeness, the homo totus of the Western and the Chn-yn (true man) of Chinese alchemy, the round primordial being who represents the greater man within, the Anthropos, who is akin to God. This inner man is of necessity partly unconscious, because consciousness is only part of a man and cannot comprehend the whole. But the whole man is always present, for the fragmentation of the phenomenon Man is nothing but an effect of consciousness, which consists only of supraliminal ideas. No psychic content can become conscious unless it possesses a certain energy-charge. If this falls, the content sinks below the threshold and becomes unconscious. The possible contents of consciousness are then sorted out, as the energy-charge separates those capable of becoming conscious from those that are not. This separation gives rise on the one hand to consciousness, whose symbol is the sun, and on the other hand to the shadow, corresponding to the umbra solis.
  [153] Compulsion, therefore, has two sources: the shadow and the Anthropos. This is sufficient to explain the paradoxical nature of sulphur: as the corrupter it has affinities with the devil, while on the other hand it appears as a parallel of Christ.

3.03 - THE MODERN EARTH, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  tion. The whole Psychology of modern disquiet is linked with
  the sudden confrontation with space-time.

3.04 - Immersion in the Bath, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  Coming now to the Psychology of the picture, it is clearly a descent
  into the unconscious. The immersion in the bath is another night sea

3.04 - LUNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [189] The newcomer to the Psychology of the unconscious will probably find the two texts about the mad dog and the thief very weird and abstruse. Actually they are no more so than the dreams which are the daily fare of the psycho therapist; and, like dreams, they can be translated into rational speech. In order to interpret dreams we need some knowledge of the dreamers personal situation, and to understand alchemical parables we must know something about the symbolic assumptions of the alchemists. We amplify dreams by the personal history of the patient, and the parables by the statements found in the text. Armed with this knowledge, it is not too difficult in either case to discern a meaning that seems sufficient for our needs. An interpretation can hardly ever be convincingly proved. Generally it shows itself to be correct only when it has proved its value as a heuristic hypothesis. I would therefore like to take the second of Philalethas texts, which is rather clearer than the first, and try to interpret it as if it were a dream.
  Tu si aridam hanc Terram, aqua sui generis rigare sciveris, poros Terrae laxabis,
  --
  [213] All understanding that is not directly of a mathematical nature (which, incidentally, understands nothing but merely formulates) is conditioned by its time. Fundamental to alchemy is a true and genuine mystery which since the seventeenth century has been understood unequivocally as psychic. Nor can we moderns conceive it to be anything except a psychic product whose meaning may be elicited by the methods and empirical experience of our twentieth century medical Psychology. But I do not imagine for a moment that the psychological interpretation of a mystery must necessarily be the last word. If it is a mystery it must have still other aspects. Certainly I believe that Psychology can unravel the secrets of alchemy, but it will not lay bare the secret of these secrets. We may therefore expect that at some time in the future our attempt at explanation will be felt to be just as metaphorical and symbolical as we have found the alchemical one to be, and that the mystery of the stone, or of the self, will then develop an aspect which, though still unconscious to us today, is nevertheless foreshadowed in our formulations, though in so veiled a form that the investigator of the future will ask himself, just as we do, whether we knew what we meant.
  d. The Moon-Nature
  --
  [216] In the Table of Correspondences in Penotus357 the following are said to pertain to the moon: the snake, the tiger, the Manes, the Lemurs, and the dei infernales. These correlations show clearly how Penotus was struck by the underworld nature of the moon.358 His heretical empiricism led him beyond the patristic allegories to a recognition of the moons dark side, an aspect no longer suited to serve as an allegory of the beauteous bride of Christ. And just as the bitch was forgotten in the lunar allegory of the Church, so too our masculine judgment is apt to forget it when dealing with an over-valued woman. We should not deceive ourselves about the sinister tail of the undoubtedly desirable head: the baying of Hecate is always there, whether it sound from near or from far. This is true of everything feminine and not least of a mans anima. The mythology of the moon is an object lesson in female Psychology.359
  [217] The moon with her antithetical nature is, in a sense, a prototype of individuation, a prefiguration of the self: she is the mother and spouse of the sun, who carries in the wind and the air the spagyric embryo conceived by the sun in her womb and belly.360 This image corresponds to the psychologem of the pregnant anima, whose child is the self, or is marked by the attri butes of the hero. Just as the anima represents and personifies the collective unconscious, so Luna represents the six planets or spirits of the metals. Dorn says:
  --
  [221] Finally, I would like to say a few words about the Psychology of the moon, which is none too simple. The alchemical texts were written exclusively by men, and their statements about the moon are therefore the product of masculine Psychology. Nevertheless women did play a role in alchemy, as I have mentioned before, and this makes it possible that the symbolization will show occasional traces of their influence. Generally the proximity as well as the absence of women has a specifically constellating effect on the unconscious of a man. When a woman is absent or unattainable the unconscious produces in him a certain femininity which expresses itself in a variety of ways and gives rise to numerous conflicts. The more one-sided his conscious, masculine, spiritual attitude the more inferior, banal, vulgar, and biological will be the compensating femininity of the unconscious. He will, perhaps, not be conscious at all of its dark manifestations, because they have been so overlaid with saccharine sentimentality that he not only believes the humbug himself but enjoys putting it over on other people. An avowedly biological or coarse-minded attitude to women produces an excessively lofty valuation of femininity in the unconscious, where it is pleased to take the form of Sophia or of the Virgin. Frequently, however, it gets distorted by everything that misogyny can possibly devise to protect the masculine consciousness from the influence of women, so that the man succumbs instead to unpredictable moods and insensate resentments.
  [222] Statements by men on the subject of female Psychology suffer principally from the fact that the projection of unconscious femininity is always strongest where critical judgment is most needed, that is, where a man is involved emotionally. In the metaphorical descriptions of the alchemists, Luna is primarily a reflection of a mans unconscious femininity, but she is also the principle of the feminine psyche, in the sense that Sol is the principle of a mans. This is particularly obvious in the astrological interpretation of sun and moon, not to mention the age-old assumptions of mythology. Alchemy is inconceivable without the influence of her elder sister astrology, and the statements of these three disciplines must be taken into account in any psychological evaluation of the luminaries. If, then, Luna characterizes the feminine psyche and Sol the masculine, consciousness would be an exclusively masculine affair, which is obviously not the case since woman possesses consciousness too. But as we have previously identified Sol with consciousness and Luna with the unconscious, we would now be driven to the conclusion that a woman cannot possess a consciousness.
  [223] The error in our formulation lies in the fact, firstly, that we equated the moon with the unconscious as such, whereas the equation is true chiefly of the unconscious of a man; and secondly, that we overlooked the fact that the moon is not only dark but is also a giver of light and can therefore represent consciousness. This is indeed so in the case of woman: her consciousness has a lunar rather than a solar character. Its light is the mild light of the moon, which merges things together rather than separates them. It does not show up objects in all their pitiless discreteness and separateness, like the harsh, glaring light of day, but blends in a deceptive shimmer the near and the far, magically transforming little things into big things, high into low, softening all colour into a bluish haze, and blending the nocturnal landscape into an unsuspected unity.
  --
  [229] The Sol who personifies the feminine unconscious is not the sun of the day but corresponds rather to the Sol niger. It is not the real Sol niger of masculine Psychology, the alter ego, the Brother Medardus of E. T. A. Hoffmanns story The Devils Elixir, or the crass identity of opposites which we meet with in Jekyll and Hyde. The unconscious Sol of woman may be dark, but it is not coal black (
  ), as was said of the moon; it is more like a chronic eclipse of the sun, which in any case is seldom total. Normally a womans consciousness emits as much darkness as light, so that, if her consciousness cannot be entirely light, her unconscious cannot be entirely dark either. At any rate, when the lunar phases are repressed on account of too powerful solar influences, her consciousness takes on an overbright solar character, while on the other hand her unconscious becomes darker and darkernigrum nigrius nigro and both are unendurable for both in the long run.
  --
  [232] The dark sun of feminine Psychology is connected with the father-imago, since the father is the first carrier of the animus-image. He endows this virtual image with substance and form, for on account of his Logos he is the source of spirit for the daughter. Unfortunately this source is often sullied just where we would expect clean water. For the spirit that benefits a woman is not mere intellect, it is far more: it is an attitude, the spirit by which a man lives.377 Even a so-called ideal spirit is not always the best if it does not understand how to deal adequately with nature, that is, with the animal man. This really would be ideal. Hence every father is given the opportunity to corrupt, in one way or another, his daughters nature, and the educator, husband, or psychiatrist then has to face the music. For what has been spoiled by the father378 can only be made good by a father, just as what has been spoiled by the mother can only be repaired by a mother. The disastrous repetition of the family pattern could be described as the psychological original sin, or as the curse of the Atrides running through the generations. But in judging these things one should not be too certain either of good or of evil. The two are about equally balanced. It should, however, have begun to dawn on our cultural optimists that the forces of good are not sufficient to produce either a rational world-order or the faultless ethical behaviour of the individual, whereas the forces of evil are so strong that they imperil any order at all and can imprison the individual in a devilish system that commits the most fearful crimes, so that even if he is ethical-minded he must finally forget his moral responsibility in order to go on living. The malignity of collective man has shown itself in more terrifying form today than ever before in history, and it is by this objective standard that the greater and the lesser sins should be measured. We need more casuistic subtlety, because it is no longer a question of extirpating evil but of the difficult art of putting a lesser evil in place of a greater one. The time for the sweeping statements so dear to the evangelizing moralist, which lighten his task in the most agreeable way, is long past. Nor can the conflict be escaped by a denial of moral values. The very idea of this is foreign to our instincts and contrary to nature. Every human group that is not actually sitting in prison will follow its accustomed paths according to the measure of its freedom. Whatever the intellectual definition and evaluation of good and evil may be, the conflict between them can never be eradicated, for no one can ever forget it. Even the Christian who feels himself delivered from evil will, when the first rapture is over, remember the thorn in the flesh, which even St. Paul could not pluck out.
  [233] These hints may suffice to make clear what kind of spirit it is that the daughter needs. They are the truths which speak to the soul, which are not too loud and do not insist too much, but reach the individual in stillness the individual who constitutes the meaning of the world. It is this knowledge that the daughter needs, in order to pass it on to her son.

3.05 - SAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [279] The transition from three to four is a problem514 on which the ambiguous formulation of Maria does not shed very much light.515 We come across the dilemma of three and four in any number of guises, and in Maiers Symbola aureae mensae as well the step from three to four proves to be an important development presaged by the vision of paradise. The region of the Red Sea is proverbially hot, and Maier reached it at the end of July, in the intense heat of summer. He was, in fact, getting hot, uncommonly hot, as hot as hell, for he was approaching that region of the psyche which was not unjustly said to be inhabited by Pans, Satyrs, dog-headed baboons, and half-men. It is not difficult to see that this region is the animal soul in man. For just as a man has a body which is no different in principle from that of an animal, so also his Psychology has a whole series of lower storeys in which the spectres from humanitys past epochs still dwell, then the animal souls from the age of Pithecanthropus and the hominids, then the psyche of the cold-blooded saurians, and, deepest down of all, the transcendental mystery and paradox of the sympathetic and parasympa thetic psychoid processes.
  [280] So it is not surprising that our world-voyager felt that he had landed in the hottest placehe was in Arabia Felixin the sweltering heat of summer! He was painfully aware that he was risking his skin: Its your concern when your neighbours wall is on fire.516 He was the banquet-giver and the guest, the eater and the eaten in one person.
  --
  [310] Here again Psychology makes no special claims. What before was a burden unwillingly borne and blamed upon the entire family, is seen by the greatest possible insight (which can be very modest!) to be no more than the possession of ones own personality, and one realizesas though this were not self-evident!that one cannot live from anything except what one is.
  [311] On returning to the house of Saturn our pilgrim finds the long-sought Mercurius.589 Maier passes remarkably quickly over this highly significant encounter and mentions merely their numerous conversations without, however, disclosing their content. This is the more surprising in that Mercurius either personifies the great teacher or else has the character of the arcane substance, both of which would be a fruitful source for further revelations. For Mercurius is the light-bringing Nous, who knows the secret of transformation and of immortality.

3.05 - The Conjunction, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  The Psychology of this central symbol is not at all simple. On a
  superficial view it looks as if natural instinct had triumphed. But if we
  --
  endeavour. This is equally the case in Psychology, though here the
  coniunctio comes about unintentionally and is opposed to the bitter end by
  --
  the domain of Psychology especially, where we still know so little, we
  often stumble upon the unforeseen, the inexplicable something of which

3.05 - The Divine Personality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Both the ideas of the intellect, its discriminations, and the aspirations of the heart and life, their approximations, have behind them realities at which they are the means of arriving. Both are justified by spiritual experience; both arrive at the divine absolute of that which they are seeking. But still each tends, if too exclusively indulged, to be hampered by the limitations of its innate quality and its characteristic means. We see that in our earthly living, where the heart and life followed exclusively failed to lead to any luminous issue, while an exclusive intellectuality becomes either remote, abstract and impotent or a sterile critic or dry mechanist. Their sufficient harmony and just reconciliation is one of the great problems of our Psychology and our action.
  The reconciling power lies beyond in the intuition. But there is an intuition which serves the intellect and an intuition which serves the heart and the life, and if we follow either of these exclusively, we shall not get much farther than before; we shall only make more intimately real to us, but still separately, the things at which the other and less seeing powers are aiming. But the fact that it can lend itself impartially to all parts of our being,--for even the body has its intuitions,--shows that the intuition is not exclusive, but an integral truth-finder. We have to question the intuition of our whole being, not only separately in each part of it, nor in a sum of their findings, but beyond all these lower instruments, beyond even their first spiritual correspondents, by rising into the native home of the intuition which is the native home of the infinite and illimitable Truth, rtasya sve dame, where all existence discovers its unity. That is what the ancient Veda meant when it cried, ''There is a firm truth hidden by truth (the eternal truth concealed by this other of which we have here these lower intuitions); there the ten hundred rays of light stand together; that is One.'' ''rtena rtam apihitam dhruvam ... dasa sata saha tasthus, tad ekam.''

3.06 - Death, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  symbolism and alchemy. In psycho therapy and in the Psychology of
  neuroses it is recognized as the psychic process par excellence, because it
  --
  Translated into the language of Psychology, the mythologem runs as
  follows: the union of the conscious mind or egopersonality with the

3.07 - The Formula of the Holy Grail, #Liber ABA, #Aleister Crowley, #Philosophy
  1. [Matthew XII. 39. The original print edition had It was indeed a reliable contri bution to Psychology to remark that; the reading here is from the Blue Brick,
  following the 1921 TS.]

3.09 - Of Silence and Secrecy, #Liber ABA, #Aleister Crowley, #Philosophy
  magician working by himself. The Psychology of Revival meetings
  1. First-rate poetry is easily memorized because the ideas and the musical values

3.09 - The Return of the Soul, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  before the advent of Psychology. We, as heirs to these riches, do not find
  our heritage at all easy to enjoy. Yet we can comfort ourselves with the
  --
  individual and live at his expense. If our Psychology is forced, owing to
  the special nature of its empirical material, to stress the importance of the
  --
  distillations; in Psychology too it comes from an equally thorough
  separation of the ordinary ego-personality from all inflationary admixtures
  --
  A remarkable contri bution to the role of feminine Psychology in
  alchemy is furnished by the letter which the English theologian and
  --
  discoveries of modern medical Psychology. Unfortunately we possess no
  original treatises that can with any certainty be ascribed to a woman
  --
  accord with the findings of Psychology, since Adam would then stand for
  the womans animus who generates philosophical ideas with his member
  --
  10) is consistent with a predominantly male Psychology, whereas the
  addition of an emperor in the second version is a concession to woman

3.1.02 - A Theory of the Human Being, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The logical fallacy we land in as the goal of our bad observation is the erroneous conception that because we are more advanced than certain ancient peoples in our own especial lines of success, as the physical sciences, therefore necessarily we are also more advanced in other lines where we are still infants and have only recently begun to observe and experiment, as the science of Psychology and the knowledge of our subjective existence and of mental forces. Hence we have developed the exact contrary of the old superstition that the movement of man is always backward to retrogression. While our forefa thers believed that the more ancient might on the whole be trusted
  A Theory of the Human Being

3.1.04 - Transformation in the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  I have never said that my Yoga was something brand new in all its elements. I have called it the integral Yoga and that means that it takes up the essence and many processes of the old Yogasits newness is in its aim, standpoint and the totality of its method. In the earlier stages which is all I deal with in books like the Riddle or the Lights1 there is nothing in it that distinguishes it from the old Yogas except the aim underlying its comprehensiveness, the spirit in its movements and the ultimate significance it keeps before italso the scheme of its Psychology and its working, but as that was not and could not be developed systematically or schematically in these letters, it has not been grasped by those who are not already acquainted with it by mental familiarity or some amount of practice. The detail or method of the later stages of the Yoga which go into little known or untrodden regions, I have not made public and I do not at present intend to do so.
  I know very well also that there have been seemingly allied ideals and anticipations the perfectibility of the race, certain Tantric sadhanas, the effort after a complete physical siddhi by certain schools of Yoga, etc. etc. I have alluded to these things myself and have put forth the view that the spiritual past of the race has been a preparation of Nature not merely for attaining to the Divine beyond this world, but also for this very step forward which the evolution of the earth-consciousness has still to make. I do not therefore care in the least,even though these ideals were, up to some extent parallel, yet not identical with mine,whether this Yoga and its aim and method are accepted as new or not; that is in itself a trifling matter. That it should be recognised as true in itself by those who can accept or practise it and should make itself true by achievement, is the one thing important; it does not matter if it is called new or a repetition or revival of the old which was forgotten. I laid emphasis on it as new in a letter to certain sadhaks so as to explain to them that a repetition of the aim and idea of the old Yogas was not enough in my eyes, that I was putting forward a thing to be achieved that has not yet been achieved, not yet clearly visualised, even though it is one natural but still secret destined outcome of all the past spiritual endeavour.

3.10 - Punishment, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  Truly one has the impression that human mentality has progressed since that age. Thought has become more complex, Psychology more profound, to the extent that these arguments appear almost puerile. But when we mean to practise them, then we realise that we have remained almost on the same level, and that if thought has progressed, practice, far from being better, seems to have become worse. And here there is a childlike simplicity, something rather healthy, an absence of perversion that unfortunately the human race no longer possesses.
  There was a moral healthiness in those days which has now completely disappeared. These arguments make you smile, but the practice of what is taught here is much more difficult now than it was at that time. A kind of hypocrisy, pretension, underh and duplicity seems to have taken possession of the human mind and especially its way of being, and men have learnt to deceive themselves in a most pernicious way.

3.10 - The New Birth, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  and in the Zen Buddhism of Japan. From the point of view of Psychology,
  the names we give to the self are quite irrelevant, and so is the question of
  --
  would refer the reader to the material collected in Psychology and
  Alchemy, and particularly to the lapis-Christ parallel, to which we must
  --
  filled the first gap, and the Psychology of the unconscious is endeavouring
  to fill the second. Had the alchemists understood the psychological aspects
  --
  owing to the complete absence of Psychology. So things remained until,
  at the end of the nineteenth century, Freud dug up this problem again.
  --
  produces certain images of the goal. In Psychology and Alchemy I have
  described a long series of dreams which contain such images (including

3.2.05 - Our Ideal, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Asia of Asia, the heart of the world's spiritual life, in the last throes of an enormous experiment, the thought of a whole nation concentrated for centuries upon the pure spiritual existence to the exclusion of all real progress in the practical and mental life of the race. The entering stream of Eastern thought found in Europe the beginning of an era which rejected religion, philosophy and Psychology, - religion as an emotional delusion, philosophy, the pure essence of the mind, as a barren thoughtweaving, - and resolved to devote the whole intellectual faculty of man to a study of the laws of material Nature and of man's bodily, social, economic and political existence and to build thereon a superior civilisation.
  That stupendous effort is over; it has not yet frankly declared its bankruptcy, but it is bankrupt. It is sinking in a cataclysm as gigantic and as unnatural as the attempt which gave it birth.
  --
  - the work of Psychology, not as it is understood in Europe, but the deeper practical Psychology called in India Yoga; and the application of our ideas to the problems of man's social and collective life.
  Philosophy and religious thought based on spiritual experience must be the beginning and the foundation of any such attempt; for they alone go behind appearances and processes to the truth of things. The attempt to get rid of their supremacy must always be vain. Man will always think and generalise and try to penetrate behind the apparent fact, for that is the imperative law of his awakened consciousness; man will always turn his generalisations into a religion, even though it be only a religion of positivism or of material Law. Philosophy is the intellectual search for the fundamental truth of things, religion is the attempt to make the truth dynamic in the soul of man.

3.2.3 - Dreams, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  The quiescent part is subject during sleep to impressions from outside which it distorts into dream-figures or else, more freely, to impressions arising from the subconscient sometimes impressions of the day or from the waking environment, sometimes impressions from the past, sometimes things hereditary or even imprecise impressions left from past lives which come up under some obscure or secret impulsion. When one practises Yoga, the more superficial impressions, those which are in a sort accidental or occasional, outside touches, the days memories etc., do not, after a time, play so active a part as in the sleep of ordinary people; but the others aggrandise their scope and increase. These subconscient emergences are by no means, however obscure or trivial they may seem, always without any use for Yoga. They can indicate things with which the subconscient is burdened and from which it has to be freed, binding memories of the vital and of the cells which have to be dismissed, forms, embedded notions, tendencies, habitual movements which it is no longer good to harbour, seeds of the past which have to be pulled out so that their undesirable fruit may no longer recur. For in the lower obscurer part of our being we are creatures of habit of nature and fixed past formations and complexesas they are termed by a current Western Psychology, and these things have to be got rid of if we are not to be bound to our past selves, if there is to be a true and complete liberation and transformation of the external being. If one can learn to detect and understand the indications of these dreams when they come up and act upon what they show us to be still there in the obscure bed of our nature, it can be a great help for the successful change of what seems to be the most obscure and trivial and yet the most sticky and intractable part of the nature.
  The other, the active part of our consciousness does not remain in the inert and sleeping physical consciousness, but goes out into other planes of existence. For the most part with most people it is some part of the vital, lower or higher, that goes out into the corresponding vital planes, and the experiences it has there are transcribed in the physical consciousness or brought back to it and these transcriptions or these reports are what we call dreams or experiences on the vital plane. The reports, if one may so call them, are the memories of the outgoing part which it brings back to the physical but it is not easy to retain them in the memory after waking. For there is a crossing of a border, a bridge or a gulf and the turning over of the consciousness, what was put behind by sleep coming in front, what was in front in sleep going behind and in this transition, in this reversing process, the report or memory which can by very vivid and complete is usually lost or only some last experience or a fragment of it lingers and even that is apt to fade away in a very short time. Especially if one wakes abruptly or under pressure or rises immediately without waiting to retain the dream-experience, it is apt to disappear at once and altogether. One can train oneself however to remember ones dreams so that the material is ready to hand for interpretation and use, if they are of a nature to demand interpretation or lend themselves to use. But also, apart from these reports, there is the transcription or translation into the terms of the physical consciousness. For there is a thread that connects the outgoing and the instaying consciousnesses and along this thread messages can be sent either from here to the wandering part, most often for calling it back, but also for other purposes or from the wanderer signalling or transmitting his experiences, as it were, to the body in the measure in which it can receive them. Unfortunately the terms of this transcription are usually supplied by the quiescent and very ill-ordered consciousness that remains in the body, terms belonging to its own normal life and range, and therefore the transcription is often trivial, confused, perplexing, tiresomely null in its terms even when the experience itself is vivid, significant, coherent and full of interest. But as the dream consciousness in sleep develops, the outgoing part can increase its hold, and either manipulate the terms supplied to it from the physical being so as to express directly and vividly or else in significant symbols its own characteristic consciousness and experience or else it can impose its own terms, figures, scenes with more or less modification on the recipient consciousness in the body. In the end the consciousness can become so trained that even for dreams on the vital plane the difference between dreams and visions and experiences disappears or at most one can distinguish between dream-visions and dream-experiences and visions and experiences in a state of willed and perfectly self-conscious concentration. Even the dreams of the lower vital and the subtle physical become entirely vivid, real, coherent, significant and expressive of a truth that one can at once recognise. The dream-experiences of the highest vital, the psychic and the mental or still higher planes have always this character, because when they can get through they impose themselves more than those of the lower vital realms and are less subject to distortion or mixture by the physical subconscience.

3.2.4 - Sex, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  It is an ignorant Psychology that reduces everything to the sex-motive and the sex-impulse.
  ***
  --
  It is not a question of fear1it is a question of choosing between the Divine Peace and Ananda and the degraded pleasure of sex, between the Divine and the attraction of women. Food has to be taken to support the body but sex-satisfaction is not a necessity. Even for the rasa of food it can only be harmonised with the spiritual condition if all greed of food and desire of the palate disappears. Intellectual or aesthetic delight can also be an obstacle to the spiritual perfection if there is attachment to it, although it is much nearer to the spiritual than a gross untransformed bodily appetite; in fact in order to become part of the spiritual consciousness the intellectual and aesthetic delight has also to change and become something higher. But all things that have a rasa cannot be kept. There is a rasa in hurting and killing others, the sadistic delight, there is a rasa in torturing oneself, the masochistic delightmodern Psychology is full of these two. Merely having a rasa is not a sufficient reason for keeping things as part of the spiritual life.
  ***

3.3.02 - All-Will and Free-Will, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
    These are terms of Vedic Psychology. Dh is the intellect; mati, the general mentality; manyu, the temperament and emotive mind.
  ***

33.06 - Alipore Court, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   While on the subject of Sri Aurobindo's writings in jail, I cannot help divulging a secret, namely, that he had written a whole series of essays on the subject of the bomb. The terrorists had been subjected to bitter attacks in the press and they had been falsely accused of all manner of things. It was as if Sri Aurobindo took up his pen to defend them against these accusations. In this series of four essays he discussed in detail the cult of the bomb. I can still recall the titles: (I) The Message of the Bomb, (2) The Morality of the Bomb, (3) The Psychology-of the Bomb, (4) The Policy of the Bomb. The series was not completed, but what was written could serve the purpose very well. The writings had been left in my custody and I passed them out of jail to a friend of mine. But in order to save them from the vigilant eyes of the police and such every-day hazards as a house-search, this friend of mine had them shoved inside a hollow bamboo stem and buried underground. When he looked for them again after a little while, he found they had been reduced to a dust heap, thanks to the white ants' benign touch.
   Let me then give out another secret in this connection. Just as Sri Aurobindo had taken up his pen - or shall we say his pencil? - on behalf of the bomb, similarly Nivedita at a later date once took up the cause ofSwadeshi dacoits. The ideas and motives of these patriots, what impelled them to take up this particular line were explained with such fine understanding and sympathy in Nivedita's writing that it read almost like poetry. Here too the manuscript had come to my hands and was in my custody. That was about the time when Sri Aurobindo on coming out of jail had taken up his work again and started the two weeklies, the English Karmayogin and the Bengali Dharma.At that time, Nivedita maintained rather close contacts with Sri Aurobindo and ourselves. She used to write for the Karmayogin, and when Sri Aurobindo went into retirement, it was she who edited the last few issues of the paper almost single-handed, with the sole exception of news-items. She continued all the features which Sri Aurobindo had begun. Thus she too wrote a few "Conversations" on the lines of Sri Aurobindo's "Conversations of the Dead". I translated them into Bengali and have included them in my Mriter Kathopakathan (Conversations of the Dead)in Bengali.

33.16 - Soviet Gymnasts, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   It is as if the Russians have discovered a new dimension of the body. Psychologists today speak of 'depth' Psychology. According to them, at the back of our mind, there lies another hidden and profounder mental world - the unconscious or subconscious. Spiritualists and yogis speak of still another unknown and invisible world, above and beyond the mind. Somewhat in the same way the Soviet gymnasts are telling us and, more than that, showing us, that there is no limit, or almost none, to the capacities of our body. At any rate, we can go a good deal farther than the limits usually set for it. We think that just as plant life is conditioned by the earth, by its surface and atmosphere, it is the same with the life of men and animals too. We live and move within the temperature and the pressure of the air around us; when we go beyond these (either above or below), our ability to bear the altered conditions are extremely limited - or so we think.
   But in one sense, even in the ordinary way of living, men can and do put up with a lot of inconvenience and suffering. Of course it might be said that this is entirely due to compulsion, that there is nothing else one could do, except endure. Even in the midst of intense pain and torture people have been known to live. On battlefields men have survived the worst calamities, even the loss of limbs. According to popular wisdom life is uncertain and quickly over, nalinidalagata-jalamati taralam, tadvajjivanam atisaya capalam,but this is not a literal truth. Just as life can end all of a sudden so also it can stay on and withstand apparently impossible conditions. But this, it may be said again, is due to compulsion, it is not a healthy or a natural condition of our being. It is indeed painful, and what men really wish for is to come out of it - into a world of natural freedom. The new physical culture that the Russians are now following is meant to open up the hidden resources of the body. This they are doing with the help of knowledge, practice and endless, eager experiment. Rooted in the earth, one with the physical universe, the capacities of our body are daily and fast increasing. Even leaving the earth surface for the wide open spaces, one day men may (in a light, weightless condition) find a new normalcy. Where shall we draw the limit of achievement?

3.4.02 - The Inconscient, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  All this is easy to see in the realm of Matter; but mankind is not yet entirely ready to recognise the same truth and follow up the same principle in the realm of Mind. It is true that Psychology has made an advance and has begun to improve its method. Formerly, it was a crude, scholastic and superficial systematisation of mans ignorance of himself. The surface psychological functionings, will, mind, senses, reason, conscience, etc., were arranged in a dry and sterile classification; their real nature and relation to each other were not fathomed nor any use made of them which went beyond the limited action Nature had found sufficient for a very superficial mental and psychic life and for very superficial and ordinary workings. Because we do not know ourselves, therefore we are unable to ameliorate radically our subjective life or develop with mastery, with rapidity, with a sure science the hidden possibilities of our mental capacity and our moral nature. The new Psychology seeks indeed to penetrate behind superficial appearances, but it is encumbered by initial errors which prevent a profounder knowledge,the materialistic error which bases the study of mind upon the study of the body; the sceptical error which prevents any bold and clear-eyed investigation of the hidden profundities of our subjective existence; the error of conservative distrust and recoil which regards any subjective state or experience that departs from the ordinary operations of our mental and psychical nature as a morbidity or a hallucination,just as the Middle Ages regarded all new science as magic and a diabolical departure from the sane and right limits of human capacity; finally, the error of objectivity which leads the psychologist to study others from outside instead of seeing his true field of knowledge and laboratory of experiment in himself. Psychology is necessarily a subjective science and one must proceed in it from the knowledge of oneself to the knowledge of others.
  But whatever the crudities of the new science, it has at least taken the first capital step without which there can be no true psychological knowledge; it has made the discovery which is the beginning of self-knowledge and which all must make who deeply study the facts of consciousness,that our waking and surface existence is only a small part of our being and does not yield to us the root and secret of our character, our mentality or our actions. The sources lie deeper. To discover them, to know the nature and the processes of the inconscient or subconscient self and, so far as is possible, to possess and utilise them as physical science possesses and utilises the secret of the forces of Nature ought to be the aim of a scientific Psychology.
  But here the first difficulty confronts us, the problem whether this other and greater self of which our waking existence is only a surface and a phenomenon, is subconscient or inconscient. And thereon hinges the whole destiny of the human being. For if it is inconscient in its very nature, then we cannot hope to illuminate ourselves with the hidden light of these depths for light there is noneor to find and to possess ourselves of the secret of its power. On the other hand if it is subconscient, that is to say a concealed consciousness deeper, greater, more powerful than our superficial self, an endless vista of self-enlargement opens out before us and the human race marches towards infinite possibilities.
  Modern psychological experiment and observation have proceeded on two different lines which have not yet found their point of meeting. On the one hand Psychology has taken for its starting-point the discoveries and the fundamental thesis of the physical sciences and has worked as a continuation of physiology. The physical sciences are the study of inconscient Force working in inconscient Matter and a Psychology which accepts this formula as the basis of all existence must regard consciousness as a phenomenal result of the Inconscient working on the inconscient. Mind is only an outcome and as it were a record of nervous reactions. The true self is the inconscient; mental action is one of its subordinate phenomena. The Inconscient is greater than the conscient; it is the god, the magician, the creator whose action is far more unerring than the ambitious but blundering action of the conscious mentality. The tree is more perfectly guided than man in its more limited action, precisely because it lives unambitiously according to Nature and is passive in the hands of the Inconscient. Mind enters in to enlarge the field of activity, but also to multiply errors, perversities, revolts against Nature, departures from the instinctive guiding of the Inconscient Self which generate that vast element of ignorance, falsehood and suffering in human life,that much falsehood in us of which the Vedic poet complains.
  Where then lies the hope that mind will repair its errors and guide itself according to the truth of things? The hope lies in Science, in the intelligent observation, utilising, initiation of the forces and workings of the Inconscient. To take only one instance,the Inconscient operates by the law of heredity and, left to itself, works faultlessly to ensure the survival of good and healthy types. Man misuses heredity in the false conditions of his social life to transmit and perpetuate degeneracy. We must study the law of heredity, develop a science of Eugenics and use it wisely and remorselesslywith the remorseless wisdom of Natureso as to ensure by intelligence the result that the Inconscient assures by instinctive adaptation. We can see where this idea and this spirit will lead us,to the replacement of the emotional and spiritual idealism which the human mind has developed by a cold sane materialistic idealism and to an amelioration of mankind attempted by the rigorous mechanism of the scientific expert, no longer by the profound inspiration of genius and the supple aspiration of puissant character and personality. And yet what if this were only another error of the conscient mind? What if the mistaking and the disease, the revolt and departure from Nature were itself a part, a necessary part of the wise and unerring plan of the profound Inconscient Self and all the much falsehood a means of arriving at a greater truth and a more exalted capacity? The fact that genius itself, the highest result of our developing consciousness, flowers so frequently on a diseased branch is a phenomenon full of troubling suggestions. The clear way of ascertained science need not always be the best way; it may stand often in the path of development of a yet greater and deeper Knowledge.
  --
  The Conscient therefore and not the Inconscient was the Truth at which the ancient Psychology arrived; and it distinguished three strata of the conscient self, the waking, the dream and the sleep selves of Man,in other words the superficial existence, the subconscient or subliminal and the superconscient which to us seems the inconscient because its state of consciousness is the reverse of ours: for ours is limited and based on division and multiplicity, but this is that which becomes a unity; ours is dispersed in knowledge, but in this other self conscious knowledge is self-collected and concentrated; ours is balanced between dual experiences, but this is all delight, it is that which in the very heart of our being fronts everything with a pure all-possessing consciousness and enjoys the delight of existence.1 Therefore, although its seat is that stratum of consciousness which to us is a deep sleep,for the mind there cannot maintain its accustomed functioning and becomes inconscient,yet its name is He who knows, the Wise One, Prajna. This says the Mandukya Upanishad, is omniscient, omnipotent, the inner control, the womb of all and that from which creatures are born and into which they depart. It answers, therefore, closely enough to the modern idea of the Inconscient corrected by the other modern idea of the subliminal self; for it is inconscient only to the waking mind precisely because it is superconscient to it and the mind is therefore only able to seize it in its results and not in itself. And what better proof can there be of the depth and truth of the ancient Psychology than the fact that when modern thought in all its pride of exact and careful knowledge begins to cast its fathom into these depths, it is obliged to repeat in other language what had already been written nearly three thousand years ago?
  We find the same idea of this inner control repeated in the Gita; for it is the Lord who sits in the hearts of all creatures and turns all creatures mounted on an engine by his Maya. At times the Upanishad seems to describe this Self as the mental being leader of the life and the body, which is really the subliminal mind of the psychical investigators; but this is only a relative description. The Vedantic Psychology was aware of other depths that take us beyond this formula and in relation to which the mental being becomes in its turn as superficial as is our waking to our subliminal mind. And now once more in the revolutions of human thought these depths have to be sounded; modern Psychology will be led perforce, by the compulsion of the truth that it is seeking, on to the path that was followed by the ancient. The new dawns, treading the eternal path of the Truth, follow it to the goal of the dawns that have gone before,how many, who shall say?
  For this knowledge was not first discovered in the comparatively late antiquity that gave us the Upanishads which we now possess. It is already there in the dateless verses of the Rig Veda, and the Vedic sages speak of it as the discovery of yet more ancient seers besides whom they themselves were new and modern. Emerging from the periods of eclipse and the nights of ignorance which overtake humanity, we assume always that we are instituting a new knowledge. In reality, we are continually rediscovering the knowledge and repeating the achievement of the ages that have gone before us,receiving again out of the Inconscient the light that it had drawn back into its secrecies and now releases once more for a new day and another march of the great journey.

3.4.1 - The Subconscient and the Integral Yoga, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  Your practice of psycho-analysis was a mistake. It has, for the time at least, made the work of purification more complicated, not easier. The psycho-analysis of Freud is the last thing that one should associate with Yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern Psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mindto take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow termsruns riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.
  It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know and even of that it knows only a few ill-lit corners,is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges. If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. Even this should be done with care, not prematurely or rashly, following a higher guidance, keeping always the right attitude; for otherwise the force that is drawn down may be too strong for an obscure and weak frame of nature. But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of ones way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change.
  --
  I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights,yet perhaps one ought to, for half-knowledge is a very powerful thing and can be a great obstacle to the coming in front of the true Truth. This new Psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t=cat, t-r-e-e=tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna em. The superconscient, not the subconscient, is the true fountain of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above. The self-chosen field of these psychologists is besides poor and dark and limited; you must know the whole before you can know the part and the highest before you can truly understand the lowest. That is the province of a greater Psychology awaiting its hour before which these poor gropings will disappear and come to nothing.
  ***

3-5 Full Circle, #unset, #Arthur C Clarke, #Fiction
  Each discipline has, and must have, a certain vocabulary of its own: thousands of words that refer to its data on the lowest level of abstraction. These represent the "concrete manipulable objects" mentioned on page 82 of Mr. Koler's article. (For Psychology and the humanities they include emotions, feelings, values.) The point however is, first, that each discipline now has, but in most cases does not need to have, a set of words which represents the grouping, the classification of its low-level words. These are the "abstract words" in the reference above, comprising part of each discipline's vocabulary. These many diverse abstract vocabularies cause the disorganized complexity of modern education and thought, producing much of the confusion in the students' minds. They require a vast amount of memorization, conceal meaning, and prevent understanding.
  Our model of unified science corrects this situation: It accepts the data of each of the sciences and humanities, and the vocabularies which denotate them. It also accepts many "game tree" classifications such as the taxonomic series, and all others which are logically compatible with each other. It then classifies these diverse sets of data and classifications in a single manner and vocabulary: The manner and vocabulary in which the chemical elements were classified by Mendeleyev and Maier a century ago, and which have since been improved by many others . . . (See fold-out chart and Figure IV-11).
  --
  What we know today is, that there are quantum-like discontinuities in our four hierarchies of data--tool, food, social, and linguistic--which occur together; that by postulating a hierarchy of psycho-genetic structures which accord with the principles of genetics, physiology, Psychology and sociology, we can account for these data; and that by constructing our Periodic table in terms of this hypothesis, we obtain the same kind of organization of accumulated psycho-social data that Mendeleev obtained with the accumulated chemo-physical data of his time.
  I predict that the postulated hierarchy of psycho-genetic human structures will be discovered empirically after our Periodic table's announcement in 1969, as were the atoms' nuclei and electron clouds, and their component particles, after the announcement of Mendeleev's table in 1869.
  --
  Human Stratification and Periodicity, Figure IV-1, and their development, Figure IV-2, are here, I believe, accounted for in a manner consistent with the data and operations of all the sciences involved: with genetics, Psychology, linguistics, history, anthropology, and sociology.9 Geometrized political science, briefly presented in the second Chapter which is strongly concerned with the qualitative, directional component of human cultures--accords with all these data and theories.1 Its detailed presentation, however, like that of the present quantitative (not numerically, but geometrically quantitative) studies, display the same background structure as do the six lower Major Strata (natural kingdoms) and Major Periods (natural empires), conforming to what Heisenberg calls the central order.
  The characteristic numbers in Figure IV-2 represent the cultural equivalents of biotic characteristic numbers, Figures II-14 and II-15: In the center position is humankind's kingdom or Major Stratum 7. Above it is the individual's or group's social class or Stratum number; that of its potential abstraction ceiling. At the bottom is their society's Period number, and at the left, the number of the individual's or group's actual, phenotypic abstraction level at the time in question; the number of its Sub-stratum or onto-genetic level.
  --
  Human Stratification and Periodicity, Figure IV-1, and their development, Figure IV-2, are here, I believe, accounted for in a manner consistent with the data and operations of all the sciences involved: with genetics, Psychology, linguistics, history, anthropology, and sociology.9 Geometrized political science, briefly presented in the second Chapter which is strongly concerned with the qualitative, directional component of human cultures--accords with all these data and theories.1 Its detailed presentation, however, like that of the present quantitative (not numerically, but geometrically quantitative) studies, display the same background structure as do the six lower Major Strata (natural kingdoms) and Major Periods (natural empires), conforming to what Heisenberg calls the central order.
  The characteristic numbers in Figure IV-2 represent the cultural equivalents of biotic characteristic numbers, Figures II-14 and II-15: In the center position is humankind's kingdom or Major Stratum 7. Above it is the individual's or group's social class or Stratum number; that of its potential abstraction ceiling. At the bottom is their society's Period number, and at the left, the number of the individual's or group's actual, phenotypic abstraction level at the time in question; the number of its Sub-stratum or onto-genetic level.
  --
  Into this leadership vacuum rush the ideologists--people such as the totalitarian democrats and various fascistic racists, whose worldviews were prematurely unified in the nineteenth century; unified before the rise of modern physics, chemistry, biology, genetics, or any other modern science; and by non-scientists at that. Their misinterpretations of history, genetics, Psychology, and so forth are, however, systematic and mutually reinforcing. This gives them the confidence which our traditional leaders lack, and therewith the power to mislead the Majority disastrously.44
  How have we found out that they are misleading our education and our culture a In the same way that physical and biological scientists find out when they are misled: by making theoretical models and subjecting them to experimental verification. "The verification of a model such as occurred with Rutherford's nuclear atom can greatly extend the range and scope of the physicist's understanding," say physicists Kendall and Panofsky. "It is through the interplay of observation, prediction, and comparison that the laws of nature are slowly clarified."45
  --
  Scientific knowledge concerning the genetic aspect of ability differences among racial groups, having been generally shunned as a subject of scientific study in modern genetics and Psychology, is far more ambiguous and more in dispute than social class differences. The uncertainty in this area will be reduced only through further appropriate research using the most advanced techniques of behavior-genetic analysis. Phenotypically, racial differences in abilities are well established, both with respect to overall average level of performance and to the pattern of relative strengths of various abilities (e.g. Lesser, Fifer, and Clark, 1965). Both social class and racial (Caucasian, Negro, and Oriental) differences have been found in rates of cognitive development as assessed by Piagetian test procedures, such as ability to grasp concepts of conservation of number, quantity, and volume (Tuddenham, 1968): Some indication of the role of genetic factors in the Piagetian indices of levels of cognitive development is shown in a study of Australian aboriginal children, the majority of whom, if full-blooded aborigines, do not show ability for grasping the concepts of conservation of quantity, weight, volume, number, and area, even by the time they have reached adolescence, while the majority of Caucasian children attain this level of mental development by seven years of age. However, aboriginal children having (on the average genetically) one Caucasian grandparent, but reared in the same circumstances as the full-blooded aborigines, performed significantly better (i.e. showed higher levels of cognitive development) than the full-blooded aborigines (De Lemos, 1966).
  Personality Correlates of Ability.
  --
  Flavell, J., The Developmental Psychology of Jean Piaget, New York: Van Nostrand, 1963.
  Harlow, H. F., E. Harlow, Margaret K., "The mind of man," in Yearbook of Science and Technology, New York: McGraw-Hill, 1962.
  --
  Partial syntheses--syntheses of groups of sciences such as physics, chemistry and biology, or Psychology and sociology--do not resolve the ontological problem. Quine implies this as follows:
  "All that is required toward a function is an open sentence with two free variables, provided that it is fulfilled by exactly one value of the first variable for each object of the old universe [one discipline] as value of the second variable [another discipline] ." Such a function is implicit throughout the System-hierarchy. It is implied, for instance, in Figure II-1. "But the point is that it is only in the background theory, with its inclusive universe, that we can hope to write such a sentence and have the right values at our disposal for its variables." p. 58.46 That is the theory of Unified Science.
  --
  This did not satisfy his best cadres.--Not being allowed to discuss means, they saw clearly, that many Communist arguments can't survive geometric mapping.--Many of them dropped out of the Marxist Club, and soon our Plus, Plus Club was organizing joint meetings with the Philosophy Club, Psychology Club, and Sociology Club, to hear constructive speakers such as, for instance, Erich Fromm.
  When, later, I read Leibniz' prediction of the moral force of his Universal Characteristic, I realized that he had known what he was talking about, and that his prediction had been fulfilled at Brooklyn College. Even our first, Cartesian model of his General Characteristic had redirected the Cold War on the Brooklyn campus: it had damped the conflict, fostered by the Marxist Club's negative value-bias, changing most of that conflict into the cooperation furthered by the Plus, Plus Club's positive value-bias. In due course, this experience, and others like it, led Harold Cassidy and me to write, and privately distribute, Plain Truth--And Redirection of the Cold War.35
  --
  5. See, for example, The Psychology of Invention in the Mathematical Field by Jacques Hadamard. Or Reason and Chance in Scientific Discovery by R. Taton. (See Hadamard, Jacques, The Psychology of Invention in the Mathematical Field. Princeton Univ. Press, 1945. Taton, R., Reason and Chance in Scientific Discovery, Philosophical Library, New York, 1957.)
  6. The term ectropy was, I repeat, coined by W. V. Quine in 1969, replacing such inelegant terms as negentropy and negative entropy.
  7. Lodge, George T., "Measurement of Man-Machine System Performance", Proceedings of the XVIIth International Congress of applied Psychology, Liege, Belgium, 1971.
  8. Toffler, Alvin, Future Shock, Bantam Books, New York, 1970.
  --
  JENSEN, Arthur Robert, born in San Diego, California, August 24, 1923. B.A. University of California at Berkeley, 1945; M.A. San Diego State College, 1952; Ph.D. ( Psychology) Columbia, 1956. Research fellow, Institute of Psychiatry, University of London, 1956-58; assistant professor of educational Psychology, University of California at Berkeley, 1958-61, associate professor, 1962-66, professor, 1966- , associate resident psychologist, Center for Human Learning, 1961-66, resident psychologist, Institute for Human Learning, 1966- . Guggenheim fellow, Institute of Psychiatry, University of London, 1964-65; fellow, Center for Advanced Study in Behavioral Science, Stanford University, 1966-67. Author, Genetics and Education, 1972; numerous articles. Address: Department of Education, University of California, Berkeley, California 94720.
  Pages 239-240

3.6.01 - Heraclitus, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Heraclitus is using the old language of the Mysteries, though in his own new way and for his own individual purpose, when he speaks of Hades and Dionysus and the ever-living Fire or of the Furies, the succourers of Justice who will find out the Sun if he oversteps his measure. We miss his sense, if we see in these names of the gods only the poorer superficial meanings of the popular mythological religion. When Heraclitus speaks of the dry or the moist soul, it is of the soul and not the intellect that he is thinking, psuchē and not nous. Psuchē corresponds roughly to the cetas or citta of Indian Psychology, nous to buddhi; the dry soul of the Greek thinker to the purified heart-consciousness, śuddha citta, of the Indian psychologists, which in their experience was the first basis for a purified intellect, viśuddha buddhi. The moist soul is that which allows itself to be perturbed by the impure wine of sense ecstasy, emotional excitement, an obscure impulse and inspiration whose source is from a dark under-world. Dionysus is the god of this wine-born ecstasy, the god of the Bacchic mysteries,-of the "walkers in the night, mages, bacchanals, mystics": therefore Heraclitus says that Dionysus and Hades are one. In an opposite sense the ecstatic devotee of the Bhakti path in India reproaches the exclusive seeker by the way of thought-discernment with his "dry knowledge", using Heraclitus' epithet, but with a pejorative and not a laudatory significance.
  To ignore the influence of the mystic thought and its methods of self-expression on the intellectual thinking of the Greeks from Pythagoras to Plato is to falsify the historical procession of the human mind. It was enveloped at first in the symbolic, intuitive, esoteric style and discipline of the Mystics,-Vedic and Vedantic seers, Orphic secret teachers, Egyptian priests. From that veil it emerged along the path of a metaphysical philosophy still related to the Mystics by the source of its fundamental ideas, its first aphoristic and cryptic style, its attempt to seize directly upon truth by intellectual vision rather than arrive at it by careful ratiocination, but nevertheless intellectual in its method and aim. This is the first period of the Darshanas in India, in Greece of the early intellectual thinkers. Afterwards came the full tide of philosophic rationalism, Buddha or the Buddhists and the logical philosophers in India, in Greece the Sophists and Socrates with all their splendid progeny; with them the intellectual method did not indeed begin, but came to its own and grew to its fullness. Heraclitus belongs to the transition, not to the noontide of the reason; he is even its most characteristic representative. Hence his cryptic style, hence his brief and burdened thought and the difficulty we feel when we try to clarify and entirely rationalise his significances. The ignoring of the Mystics, our pristine fathers, pūrve pitaraḥ, is the great defect of the modern account of our thought-evolution.
  --
  The ideas of Heraclitus on which I have so far laid stress, are general, philosophical, metaphysical; they glance at those first truths of existence, devānāṁ prathamā vratāni,1 for which philosophy first seeks because they are the key to all other truths. But what is their practical effect on human life and aspiration? For that is in the end the real value of philosophy for man, to give him light on the nature of his being, the principles of his Psychology, his relations with the world and with God, the fixed lines or the great possibilities of his destiny. It is the weakness of most European philosophy-not the ancient-that it lives too much in the clouds and seeks after pure metaphysical truth too exclusively for its own sake; therefore it has been a little barren because much too indirect in its bearing on life. It is the great distinction of Nietzsche among later European thinkers to have brought back something of the old dynamism and practical force into philosophy, although in the stress of this tendency he may have neglected unduly the dialectical and metaphysical side of philosophical thinking. No doubt, in seeking Truth we must seek it for its own sake first and not start with any preconceived practical aim and prepossession which would distort our disinterested view of things; but when Truth has been found, its bearing on life becomes of capital importance and is the solid justification of the labour spent in our research. Indian philosophy has always understood its double function; it has sought the Truth not only as an intellectual pleasure or the natural dharma of the reason, but in order to know how man may live by the Truth or strive after it; hence its intimate influence on the religion, the social ideas, the daily life of the people, its immense dynamic power on the mind and actions of Indian humanity. The Greek thinkers, Pythagoras, Socrates, Plato, the Stoics and Epicureans, had also this practical aim and dynamic force, but it acted only on the cultured few. That was because Greek philosophy, losing its ancient affiliation to the Mystics, separated itself from the popular religion; but as ordinarily Philosophy alone can give light to Religion and save it from crudeness, ignorance and superstition, so Religion alone can give, except for a few, spiritual passion and effective power to Philosophy and save it from becoming unsubstantial, abstract and sterile. It is a misfortune for both when the divine sisters part company.
  But when we seek among Heraclitus' sayings for the human application of his great fundamental thoughts, we are disappointed. He gives us little direct guidance and on the whole leaves us to draw our own profit from the packed opulence of his first ideas. What may be called his aristocratic view of life, we might regard possibly as a moral result of his philosophical conception of Power as the nature of the original principle. He tells us that the many are bad, the few good and that one is to him equal to thousands, if he be the best. Power of knowledge, power of character,-character, he says, is man's divine force,-power and excellence generally are the things that prevail in human life and are supremely valuable, and these things in their high and pure degree are rare among men, they are the difficult attainment of the few. From that, true enough so far as it goes, we might deduce a social and political philosophy. But the democrat might well answer that if there is an eminent and concentrated virtue, knowledge and force in the one or the few, so too there is a diffused virtue, knowledge and force in the many which acting collectively may outweigh and exceed isolated or rare excellences. If the king, the sage, the best are Vishnu himself, as old Indian thought also affirmed, to a degree to which the ordinary man, prākṛto janaḥ, cannot pretend, so also are "the five", the group, the people. The Divine is samaṣṭi as well as vyaṣṭi, manifested in the collectivity as well as in the individual, and the justice on which Heraclitus insists demands that both should have their effect and their value; they depend indeed and draw on each other for the effectuation of their excellences.

3.7.1.01 - Rebirth, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Rebirth is for the modern mind no more than a speculation and a theory; it has never been proved by the methods of modern science or to the satisfaction of the new critical mind formed by a scientific culture. Neither has it been disproved; for modern science knows nothing about a before-life or an after-life for the human soul, knows nothing indeed about a soul at all, nor can know; its province stops with the flesh and brain and nerve, the embryo and its formation and development. Neither has modern criticism any apparatus by which the truth or untruth of rebirth can be established. In fact, modern criticism, with all its pretensions to searching investigation and scrupulous certainty, is no very efficient truth-finder. Outside the sphere of the immediate physical it is almost helpless. It is good at discovering data, but except where the data themselves bear on the surface their own conclusion, it has no means of being rightly sure of the generalisations it announces from them so confidently in one generation and destroys in the next. It has no means of finding out with surety the truth or untruth of a doubtful historical assertion; after a century of dispute it has not even been able to tell us yes or no, whether Jesus Christ ever existed. How then shall it deal with such a matter as this of rebirth which is stuff of Psychology and must be settled rather by psychological than physical evidence?
  The arguments which are usually put forward by supporters and opponents, are often weak or futile and even at their best insufficient either to prove or to disprove anything in the world. One argument, for instance, often put forward triumphantly in disproof is this that we have no memory of our past lives and therefore there were no past lives! One smiles to see such reasoning seriously used by those who imagine that they are something more than intellectual children. The argument proceeds on psychological grounds and yet it ignores the very nature of our ordinary or physical memory which is all that the normal man can employ. How much do we remember of our actual lives which we are undoubtedly living at the present moment? Our memory is normally good for what is near, becomes vaguer or less comprehensive as its objects recede into the distance, farther off seizes only some salient points and, finally, for the beginning of our lives falls into a mere blankness. Do we remember even the mere fact, the simple state of being an infant on the mothers breast? and yet that state of infancy was, on any but a Buddhist theory, part of the same life and belonged to the same individual,the very one who cannot remember it just as he cannot remember his past lives. Yet we demand that this physical memory, this memory of the brute brain of man which cannot remember our infancy and has lost so much of our later years, shall recall that which was before infancy, before birth, before itself was formed. And if it cannot, we are to cry, Disproved your reincarnation theory! The sapient insipiency of our ordinary human reasoning could go no farther than in this sort of ratiocination. Obviously, if our past lives are to be remembered whether as fact and state or in their events and images, it can only be by a psychical memory awaking which will overcome the limits of the physical and resuscitate impressions other than those stamped on the physical being by physical cerebration.
  --
  When we go into details, the uncertainty increases. Rebirth accounts, for example, for the phenomenon of genius, inborn faculty and so many other psychological mysteries. But then Science comes in with its all-sufficient explanation by heredity,though, like that of rebirth, all-sufficient only to those who already believe in it. Without doubt, the claims of heredity have been absurdly exaggerated. It has succeeded in accounting for much, not all, in our physical make-up, our temperament, our vital peculiarities. Its attempt to account for genius, inborn faculty and other psychological phenomena of a higher kind is a pretentious failure. But this may be because Science knows nothing at all that is fundamental about our Psychology,no more than primitive astronomers knew of the constitution and law of the stars whose movements they yet observed with a sufficient accuracy. I do not think that even when Science knows more and better, it will be able to explain these things by heredity; but the scientist may well argue that he is only at the beginning of his researches, that the generalisation which has explained so much may well explain all, and that at any rate his hypothesis has had a better start in its equipment of provable facts than the theory of reincarnation.
  Nevertheless, the argument of the reincarnationist is so far a good argument and respect-worthy, though not conclusive. But there is another more clamorously advanced which seems to me to be on a par with the hostile reasoning from absence of memory, at least in the form in which it is usually advanced to attract unripe minds. This is the ethical argument by which it is sought to justify Gods ways with the world or the worlds ways with itself. There must, it is thought, be a moral governance for the world; or at least some sanction of reward in the cosmos for virtue, some sanction of punishment for sin. But upon our perplexed and chaotic earth no such sanction appears. We see the good man thrust down into the press of miseries and the wicked flourishing like a green bay-tree and not cut down miserably in his end Now this is intolerable. It is a cruel anomaly, it is a reflection on Gods wisdom and justice, almost a proof that God is not; we must remedy that. Or if God is not, we must have some other sanction for righteousness.

3.7.1.06 - The Ascending Unity, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
   own, is to cut a line of dissociation across this law and bring in an unknown and unverified factor. But if we admit it, we must account for that factor, we must explain or discover by what law, by what connection, by what necessity, by what strange impulsion of choice a spirit pure of all animal nature assumes a body and nature of animality prepared for it by a lower order of being. If there is no affinity and no consequence of past identity or connection, this becomes an unnatural and impossible assumption. Then it is the most reasonable and concordant conclusion that man has the animal nature, - and indeed if we consider well his Psychology, we find that he houses many kinds of animal souls or rather an amalgam of animal natures,
  - because the developing self in him like the developed body has had a past subhuman evolution. This conclusion preserves the unity of Nature and its developing order; and it concurs with the persistent evidence of an interaction and parallelism which we perceive between the inward and the outward, the physical and the mental phenomenon, - a correspondence and companionship which some would explain by making mind a result and notation of the act of nerve and body, but which can now be better accounted for by seeing in vital and physical phenomenon a consequence and minor notation of a soul-action which it at the same time hints and conceals from our sensebound mentality. Finally, it makes of soul or spirit, no longer a miraculous accident or intervention in a material universe, but a constant presence in it and the secret of its order and its existence.
  --
  And it is now clear that the nervous life which is the basis of that physical mentality in man and animal, exists also in the plant with a fundamental identity; not only so, but it is akin to us by a sort of nervous Psychology which amounts to the existence of a suppressed mind. A subconscient mind in the plant, it is now not unreasonable to suggest, - but is it not at the summits of plant experience only half subconscious? - becomes conscient in the animal body. When we go lower down, we find hints that there are involved in the subvital most brute material forms the rudiments of precisely the same energy of life and its responses.
  And the question then arises whether there is not an unbroken continuity in Nature, no scissions and sections, no unbridgeable gulfs or impassable borders, but a complete unity, matter instinct with a suppressed life, life instinct with a suppressed mind, mind instinct with a suppressed energy of a diviner intelligence, each new form or type of birth evolving a stage in the succession of suppressed powers, and there too the evolution not at an end, but this large and packed intelligence the means of liberating a greater and now suppressed self-power of the

3.7.1.11 - Rebirth and Karma, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  And the question is how does that come about at all? I enter into birth, not in a separate being, but in the life of the whole, and therefore I inherit the life of the whole. I am born physically by a generation which is a carrying on of its unbroken history; the body, life, physical mentality of all past being prolongs itself in me and I must therefore undergo the law of heredity; the parent, says the Upanishad, recreates himself by the energy in his seed and is reborn in the child. But as soon as I begin to develop, a new, an independent and overbearing factor comes in, which is not my parents nor my ancestry, nor past mankind, but I, my own self. And this is the really important, crowning, central factor. What matters most in my life, is not my heredity; that only gives me my opportunity or my obstacle, my good or my bad material, and it has not by any means been shown that I draw all from that source. What matters supremely is what I make of my heredity and not what my heredity makes of me. The past of the world, bygone humanity, my ancestors are there in me; but still I myself am the artist of my self, my life, my actions. And there is the present of the world, of humanity, there are my contemporaries as well as my ancestors; the life of my environment too enters into me, offers me a new material, shapes me by its influence, lays its direct or its indirect touch on my being. I am invaded, changed, partly recreated by the environing being and action in which I am and act. But here again the individual comes in subtly and centrally as the decisive power. What is supremely important is what I make of all this surrounding and invading present and not what it makes of me. And in the interaction of individual and general Karma in which others are causes and produce an effect in my existence and I am a cause and produce an effect on them, I live for others, whether I would have it so or no, and others live for me and for all. Still the central power of my Psychology takes its colour from this seeing that I live for my self, and for others or for the world only as an extension of my self, as a thing with which I am bound up in some kind of oneness. I seem to be a soul, self or spirit who constantly with the assistance of all create out of my past and present my future being and myself too help in the surrounding creative evolution.
  What then is this all-important and independent power in me and what is the beginning and the end of its self-creation? Has it, even though it is something independent of the physical and vital present and past which gives to it so much of its material, itself no past and no future? Is it something which suddenly emerges from the All-Soul at my birth and ceases at my death? Is its insistence on self-creation, on making something of itself for itself, for its own future and not only for its fleeting present and the future of the race, a vain preoccupation, a gross parasitical error? That would contradict all that we see of the law of the world-being; it would not reduce our life to a greater consistency with the frame of things, but would bring in a freak element and an inconsistency with the pervading principle. It is reasonable to suppose that this powerful independent element which supervenes and works upon the physical and vital evolution, was in the past and will be in the future. It is reasonable also to suppose that it did not come in suddenly from some unconnected existence and does not pass out after one brief intervention; its close connection with the life of the world is rather a continuation of a long past connection. And this brings in at once the whole necessity of past birth and karma. I am a persistent being who pursue my evolution within the persistent being of the world. I have evolved my human birth and I help constantly in the human evolution. I have created by my past karma my own conditions and my relations with the life of others and the general karma. That shapes my heredity, my environment, my affinities, my connections, my material, my opportunities and obstacles, a part of my predestined powers and results, not arbitrarily predestined but predetermined by my own stage of nature and past action, and on this groundwork I build new karma and farther streng then or subtilise my power of natural being, enlarge experience, go on with my soul evolution. This process is woven in with the universal evolution and all its lines are included in the web of being, but it is not merely a jutting point or moment of it or a brief tag shot into the tissue. That is what rebirth means in the history of my manifested self and of universal being.

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  of the Veda. Translated into the language of Psychology, it means
  that in the intelligent mind, which now predominates, neither
  --
  of modern Psychology, this sahaituka tapas is Will in action,
  - not desire, but Will embracing desire and exceeding it. It is
  --
  important principle of Yogic Psychology which will be explained
  in the Commentary. The word Edv, is from Edv^ to shine and may
  --
  f\so. Another fundamental word of Vedic Psychology. The
  proper meaning of fs^ is to cut, pierce; it is used of sharp,

4.01 - INTRODUCTION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [349] We have already met the royal pair, and particularly the figure of the King, several times in the course of our inquiry, not to mention the material which was presented under this head in Psychology and Alchemy. Conforming to the prototype of Christ the King in the Christian world of ideas, the King plays a central role in alchemy and cannot, therefore, be dismissed as a mere metaphor. In the Psychology of the Transference I have discussed the deeper reasons for a more comprehensive treatment of this symbol. Because the king in general represents a superior personality exalted above the ordinary, he has become the carrier of a myth, that is to say, of the statements of the collective unconscious. The outward paraphernalia of kingship show this very clearly. The crown symbolizes his relation to the sun, sending forth its rays; his bejewelled mantle is the starry firmament; the orb is a replica of the world; the lofty throne exalts him above the crowd; the address Majesty approximates him to the gods. The further we go back in history the more evident does the kings divinity become. The divine right of kings survived until quite recent times, and the Roman Emperors even usurped the title of a god and demanded a personal cult. In the Near East the whole essence of kingship was based far more on theological than on political assumptions. There the psyche of the whole nation was the true and ultimate basis of kingship: it was self-evident that the king was the magical source of welfare and prosperity for the entire organic community of man, animal, and plant; from him flowed the life and prosperity of his subjects, the increase of the herds, and the fertility of the land. This signification of kingship was not invented a posteriori; it is a psychic a priori which reaches far back into prehistory and comes very close to being a natural revelation of the psychic structure. The fact that we explain this phenomenon on rational grounds of expediency means something only for us; it means nothing for primitive Psychology, which to a far higher degree than our objectively oriented views is based on purely psychic and unconscious assumptions.
  [350] The theology of kingship best known to us, and probably the most richly developed, is that of ancient Egypt, and it is these conceptions which, handed down by the Greeks, have permeated the spiritual history of the West. Pharaoh was an incarnation of God1 and a son of God.2 In him dwelt the divine life-force and procreative power, the ka: God reproduced himself in a human mother of God and was born from her as a God-man.3 As such he guaranteed the growth and prosperity of the land and the people,4 also taking it upon himself to be killed when his time was fulfilled, that is to say when his procreative power was exhausted.5

4.01 - Introduction, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  THE Psychology
  OF THE CHILD ARCHETYPE
  --
  THE Psychology OF THE CHILD ARCHETYPE
  I. INTRODUCTION
  --
  True to its history, when Psychology was metaphysics first of
  1 Kerenyi, "The Primordial Child in Primordial Times."
  --
  the conscious mind and its functions, Psychology identified its
  proper subject with the conscious psyche and its contents and
  --
  the Psychology of dreams, which is really the terra intermedia
  between normal and pathological Psychology. In the dream, as
  in the products of psychoses, there are numberless interconnec-
  --
  infantile Psychology with the Oedipus legend and observed that its "universal
  152
  --
  THE Psychology OF THE CHILD ARCHETYPE
  These products are never (or at least very seldom) myths
  --
  the Psychology of the Unconscious (orig. 1911; revised and expanded as Symbols
  of Transformation), I presented a somewhat more comprehensive examination of
  --
  THE Psychology OF THE CHILD ARCHETYPE
  262 Modern Psychology treats the products of unconscious fan-
  tasy-activity as self-portraits of what is going on in the uncon-
  --
  THE Psychology OF THE CHILD ARCHETYPE
  of protection and salvation, and their violation has as its conse-
  quence the "perils of the soul" known to us from the Psychology
  of primitives. Moreover, they are the unfailing causes of neu-
  --
  THE Psychology OF THE CHILD ARCHETYPE
  self is transformed into a boy and admitted into the "choir of
  --
  tion." Special phenomena in the following text, also in Psychology and Alchemy,
  Part II.

4.02 - BEYOND THE COLLECTIVE - THE HYPER-PERSONAL, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  commentators apart, how has Psychology been able so con-
  sistently to ignore this fundamental vibration whose ring can

4.02 - GOLD AND SPIRIT, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  ), the king, is none other than gold, the king of metals.20 But it is equally clear that the gold comes into being only through the liberation of the divine soul or pneuma from the chains of the flesh. No doubt it would have suited our rational expectations better if the text had said not flesh but ore or earth. Although the elements are mentioned as the prison of the divine psyche, the whole of nature is meant, Physis in general; not just ore and earth but water, air, and fire, and besides these the flesh, an expression that already in the third century meant the world in a moral sense as opposed to the spirit, and not simply the human body. Consequently, there can be no doubt that the chrysopoeia (gold-making) was thought of as a psychic operation running parallel to the physical process and, as it were, independent of it. The moral and spiritual transformation was not only independent of the physical procedure but actually seemed to be its causa efficiens. This explains the high-flown language, which would be somewhat out of place in a merely chemical recipe. The psyche previously imprisoned in the elements and the divine spirit hidden in the flesh overcome their physical imperfection and clo the themselves in the noblest of all bodies, the royal gold. Thus the philosophic gold is an embodiment of psyche and pneuma, both of which signify life-spirit. It is in fact an aurum non vulgi, a living gold, so to speak, which corresponds in every respect to the lapis. It, too, is a living being with a body, soul, and spirit, and it is easily personified as a divine being or a superior person like a king, who in olden times was considered to be God incarnate.21 In this connection Zosimos availed himself of a primordial image in the form of the divine Anthropos, who at that time had attained a crucial significance in philosophy and religion, not only in Christianity but also in Mithraism. The Bible as well as the Mithraic monuments and the Gnostic writings bear witness to this. Zosimos has, moreover, left us a long testimony on this theme.22 The thoughts of this writer, directly or indirectly, were of decisive importance for the whole philosophical and Gnostic trend of alchemy in the centuries that followed. As I have dealt with this subject in considerable detail in Psychology and Alchemy I need not go into it here. I mention it only because the above passage from Zosimos is, to my knowledge, the earliest reference to the king in alchemy. As an Egyptian, Zosimos would have been familiar with the mystique of kingship, which at that time was enjoying a new efflorescence under the Caesars, and so it was easy for him to carry over the identity of the divine pneuma with the king into alchemical practice, itself both physical and pneumatic, after the older writings of Pseudo-Democritus had paved the way with their views on
   (divine nature).23

4.02 - The Psychology of the Child Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  object:4.02 - The Psychology of the Child Archetype
  author class:Carl Jung
  --
  II. THE Psychology OF THE CHILD ARCHETYPE
  i. The Archetype as a Link with the Past
  27 1 As to the Psychology of our theme I must point out that
  every statement going beyond the purely phenomenal aspects of
  --
  THE Psychology OF THE CHILD ARCHETYPE
  religio ("linking back") is the essence, the working basis of all
  --
  the business of Psychology to answer it for the archetype.
  2 73 Statements like "The child motif is a vestigial memory of
  --
  22 Psychological Types, Def. 48; and Two Essays on Analytical Psychology, index,
  s.v. "persona."
  --
  THE Psychology OF THE CHILD ARCHETYPE
  civilized man has been granted an effective instrument for the
  --
  is forgotten. Now it is an axiom of Psychology that when a part
  of the psyche is split off from consciousness it is only apparently
  --
  motif in the Psychology of the individual signifies as a rule an
  anticipation of future developments, even though at first sight
  --
  of the Psychology of the individual, which shows that the
  "child" paves the way for a future change of personality. In the
  --
  25 Two Essays on Analytical Psychology, pars. 399ff. [Cf. also Axon (Part II of this
  volume), ch. 4. Editors.]
  --
  THE Psychology OF THE CHILD ARCHETYPE
  of wholeness frequently occur at the beginning of the individua-
  --
  26 Psychology and Alchemy, pars. 328ff.
  165
  --
  THE Psychology OF THE CHILD ARCHETYPE
  miraculous deeds. This paradox is the essence of the hero and

4.03 - The Psychology of Self-Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:4.03 - The Psychology of Self-Perfection
  Essentially then this divine self-perfection is a conversion of the human into a likeness of and a fundamental oneness with the divine nature, a rapid shaping of the image of God in man and filling in of its ideal outlines. It is what is ordinarily termed sadrsya-mukti, a liberation into the divine resemblance out of the bondage of the human seeming, or, to use the expression of the Gita, sadharmya-gati, a coming to be one in law of being with the supreme, universal and indwelling Divine. To perceive and have a right view of our way to such a transformation we must form some sufficient working idea of the complex thing that this human nature at present is in the confused interminglings of its various principles, so that we may see the precise nature of the conversion each part of it must undergo and the most effective means for the conversion. How to disengage from this knot of thinking mortal matter the Immortal it contains, from this mentalised vital animal man the happy fullness of his submerged hints of Godhead, is the real problem of a human being and living. Life develops many first hints of the divinity without completely disengaging them; Yoga is the unravelling of the knot of Life's difficulty.
  First of all we have to know the central secret of the psychological complexity which creates the problem and all its difficulties. But an ordinary Psychology which only takes mind and its phenomena at their surface values, will be of no help to us; it will not give us the least guidance in this line of self-exploration and self-conversion. Still less can we find the clue in a scientific Psychology with a materialistic basis which assumes that the body and the biological and physiological factors of our nature are not only the starting-point but the whole real foundation and regards human mind as only a subtle development from the life and the body. That may be the actual truth of the animal side of human nature and of the human mind in so far as it is limited and conditioned by the physical part of our being. But the whole difference between marl and the animal is that the animal mind, as we know it, cannot get for one moment away from its origins, cannot break out from the covering, the close chrysalis which the bodily life has spun round the soul, and become something greater than its present self, a more free, magnificent and noble being; but in man mind reveals itself as a greater energy escaping from the restrictions of the vital and physical formula of being. But even this is not all that man is or can be: he has in him the power to evolve and release a still greater ideal energy which in its turn escapes out of the restrictions of the mental formula of his nature and discloses the supramental form, the ideal power of a spiritual being. In Yoga we have to travel beyond the physical nature and the superficial man and to discover the workings of the whole nature of the real man. In other words, we must arrive at and use a psycho-physical knowledge with a spiritual foundation.
  Man is in his real nature, -- however obscure now this truth may be to our present understanding and self-consciousness, we must for the purposes of Yoga have faith in it, and we shall then find that our faith is justified by an increasing experience and a greater self-knowledge, --a spirit using the mind, life and body for an individual and a communal experience and self-manifestation in the universe. This spirit is an infinite existence limiting itself in apparent being for individual experience. It is an infinite consciousness which defines itself in finite forms of consciousness for joy of various knowledge and various power of being. It is an infinite delight of being expanding and contracting itself and its powers, concealing and discovering, formulating many terms of its joy of existence, even to an apparent obscuration arid denial of its own nature. In itself it is eternal Sachchidananda, but this complexity, this knotting up and unravelling of the infinite in the finite is the aspect we see it assume in universal and in individual nature. To discover the eternal Sachchidananda, this essential self of our being within us, and live in it is the stable basis, to make its true nature evident and creative of a divine way of living in our instruments, supermind, mind, life and body, the active principle of a spiritual perfection. Supermind, mind, life and body are the four instruments which the spirit uses for its manifestation in the workings of Nature. Supermind is spiritual consciousness acting as a self-luminous knowledge, will, sense, aesthesis, energy, self-creative and unveiling power of its own delight and being. Mind is the action of the same powers, but limited and only very indirectly and partially illumined. Supermind lives in unity though it plays with diversity; mind lives in a separative action of diversity, though it may open to unity. Mind is not only capable of ignorance, but, because it acts always partially and by limitation, it works characteristically as a power of ignorance : it may even and it does forget itself in a complete inconscience, or nescience, awaken from it to the ignorance of a partial knowledge and move from the ignorance towards a complete knowledge, -- that is its natural action in the human being, -- but it can never have by itself a complete knowledge. supermind is incapable of real ignorance; even if it puts full knowledge behind it in the limitation of a particular working, yet all its working refers back to what it has put behind it and all is instinct with self-illumination; even if it involves itself in material nescience, it yet does there accurately the works of a perfect will and knowledge. supermind lends itself to the action of the inferior instruments; it is always there indeed at the core as a secret support of their operations. In matter it is an automatic action and effectuation of the hidden idea in things; in life its most seizable form is instinct, an instinctive, subconscious or partly subconscious knowledge and operation; in mind it reveals itself as intuition, a swift, direct and self-effective illumination of intelligence, will, sense and aesthesis. But these are merely irradiations of the supermind which accommodate themselves to the limited functioning of the obscurer instruments: its own characteristic nature is a gnosis superconscient to mind, life and body. Supermind or gnosis is the characteristic, illumined, significant action of spirit in its own native reality.

4.03 - The Special Phenomenology of the Child Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  of a new and as yet unknown content. In the Psychology of the
  individual there is always, at such moments, an agonizing situa-
  --
  THE Psychology OF THE CHILD ARCHETYPE
  religious repetition and renewal by ritual. The Christ Child,
  --
  THE Psychology OF THE CHILD ARCHETYPE
  cant and improbable. Its power is revealed in the miraculous
  --
  31 The material is collected in Psychology and Alchemy, Parts II and III. For
  Mercurius as a servant, see the parable of Eirenaeus Philale thes, Ripley Reviv'd:
  --
  of any kind attaches. Present-day medical Psychology, however,
  thinks somewhat differently about these "phantasms." It knows
  --
  THE Psychology OF THE CHILD ARCHETYPE
  crystalline lattice in a solution where the crystallization process
  --
  THE Psychology OF THE CHILD ARCHETYPE
  realizing the meaning of the new state, then relapses all too
  --
  pear in modern Psychology in the guise of the male-female
  antithesis, in other words as male consciousness and personified
  --
  THE Psychology OF THE CHILD ARCHETYPE
  which only the man's unconscious could project itself, the new
  --
  branch of Psychology and has no part in a discussion of the
  mythological hermaphrodite.
  --
  THE Psychology OF THE CHILD ARCHETYPE
  jected itself into the archetype of the child, which expresses

4.03 - THE TRANSFORMATION OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [365] If after this glimpse into the Psychology of the solutio we turn back to the Allegoria Merlini, several things will become clear: the king personifies a hypertrophy of the ego which calls for compensation. He is about to commit an act of violencea sure sign of his morally defective state. His thirst is due to his boundless concupiscence and egotism. But when he drinks he is overwhelmed by the water, i.e., by the unconscious, and medical help becomes necessary. The two groups of doctors further assist his dissolution by dismemberment and pulverization.62 The original of this may be the dismemberment of Osiris and Dionysus.63 The king is subjected to various forms of dissolution: dismemberment, trituration, dissolution in water.64 His transfer to the heated chamber is the prototype of the laconicum (sweat-bath) of the king, often shown in later illustrations; it is a therapeutic method which we meet again in the American Indian sweat-lodge. The chamber also signifies the grave. The difference between the Egyptian and the Alexandrian physicians seems to be that the former moistened the corpse but the latter dried it (or embalmed or pickled it). The technical error of the Egyptians, therefore, was that they did not separate the conscious from the unconscious sufficiently, whereas the Alexandrians avoided this mistake.65 At any rate they succeeded in reviving the king and evidently brought about his rejuvenation.
  [366] If we examine this medical controversy from the standpoint of alchemical hermeneutics many of the allusions can be understood in a deeper sense. For instance the Alexandrians, though making just as thorough use of the Typhonian technique of dismemberment, avoided the (Typhonian) sea-water and dried the pulverized corpse, using instead the other constituent of the aqua pontica, namely salt in the form of sal ammoniac (mineral salt or rock-salt, also called sal de Arabia) and sal nitri (saltpetre).66 Primarily the preservative quality of both salts is meant, but secondarily, in the mind of the adepts, marination meant the in-forming penetration of sapientia (Dorns veritas) into the ignoble mass, whereby the corruptible form was changed into an incorruptible and immutable one.

4.03 - THE ULTIMATE EARTH, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  physics, all biology and all Psychology, a science of human energetics.
  It is in the course of that creation, already obscurely begun,

4.04 - Conclusion, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  prehended intuitively. Psychology, as one of the many expres-
  sions of psychic life, operates with ideas which in their turn are
  --
  what more abstract kind of myth. Psychology therefore trans-
  lates the archaic speech of myth into a modern mythologem not
  --
  THE Psychology OF THE CHILD ARCHETYPE
  leads to the possibility of an accommodation with the uncon-
  --
  these, particularly in the field of Psychology, are questions which
  are apt to call forth untimely attempts at explanation. Such
  --
  1 Psychology and Alchemy, Part II.
  187
  --
  !0 [Cf. infra, "On the Psychology of the Trickster-Figure." Editors.]
  *9 l
  --
  whether in the sphere of the Psychology of the unconscious or
  of mythology. The innumerable attempts that have been made
  --
  him out. In fact, the Psychology of the Demeter cult bears all
  the features of a matriarchal order of society, where the man is

4.04 - In the Total Christ, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
  anthropology, Psychology, physiology and so on, the formal
  object being different in each case.

4.04 - THE REGENERATION OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [390] The stages of the work are marked by seven colours which are associated with the planets.111 This accounts for the relation of the colours to astrology, and also to Psychology, since the planets correspond to individual character components. The Aurora Consurgens relates the colours to the soul.112 Lagneus associates the four principal colours with the four temperaments.113 The psychological significance of the colours comes out quite clearly in Dorn: Truly the form which is the intellect of man is the beginning, middle, and end of the preparations, and this form is indicated by the yellow colour, which shows that man is the greater and principal form in the spagyric work, and one mightier than heaven.114 Since the gold colour signifies intellect, the principal informator (formative agent) in the alchemical process, we may assume that the other three colours also denote psychological functions, just as the seven colours denote the seven astrological components of character. Consequently the synthesis of the four or seven colours would mean nothing less than the integration of the personality, the union of the four basic functions, which are customarily represented by the colour quaternio blue-red-yellow-green.115
  [391] The cauda pavonis was a favourite theme for artistic representation in the old prints and manuscripts. It was not the tail alone that was depicted, but the whole bird. Since the peacock stands for all colours (i.e., the integration of all qualities), an illustration in Khunraths Amphitheatrum sapientiae logically shows it standing on the two heads of the Rebis, whose unity it obviously represents. The inscription calls it the bird of Hermes and the blessed greenness, both of which symbolize the Holy Ghost or the Ruach Elohim, which plays a great role in Khunrath.116 The cauda pavonis is also called the soul of the world, nature, the quintessence, which causes all things to bring forth.117 Here the peacock occupies the highest place as a symbol of the Holy Ghost, in whom the male-female polarity of the hermaphrodite and the Rebis is integrated.
  --
  [397] The cauda pavonis announces the end of the work, just as Iris, its synonym, is the messenger of God. The exquisite display of colours in the peacocks fan heralds the imminent synthesis of all qualities and elements, which are united in the rotundity of the philosophical stone. For seventeen hundred years, as I have shown in Psychology and Alchemy, the lapis was brought into more or less clear connection with the ancient idea of the Anthropos. In later centuries this relationship extended to Christ, who from time immemorial was this same Anthropos or Son of Man, appearing in the gospel of St. John as the cosmogonie Logos that existed before the world was: In the beginning was the Word, and the Word was with God, and the Word was God . . . All things were made by him, and without him was not any thing made that was made. According to the teachings of the Basilidians, the God who is not cast down a certain seed which, like a grain of mustard-seed, contained the whole plant, or, like a peacocks egg, had in itself a varied multitude of colours.129 In this seed was a threefold sonship, consubstantial with the God who is not. In alchemy, the end of the work announced by the cauda pavonis was the birth of the filius regius. The display of colours in the Basilidian doctrine therefore occurred at the right place. Again one must ask: traditionor spontaneous generation?
  [398] The peacock is an attribute of Juno, and one of the cognomens of Iris is Junonia. Just as the Queen Mother or the mother of the gods grants renewal, so the peacock annually renews his plumage, and therefore has a relation to all the changes in nature. De Gubernatis says:
  --
  [437] Something of this sort seems to occur in the Cantilena: Luna and her adoptive son are at first identical in one and the Same solution. When Luna takes over this condition she is presumably in her novilunium and hastens to her union with Sol. The new moon is associated with uncanniness and snakiness, as we saw earlier.236 I therefore interpret spirificans in splendorem Solis as winding like a snake into the radiance of the sun. Woman is morally suspect in alchemy and seems closely akin to the serpent of paradise, and for this and other reasons Canon Ripley might easily think of the new moons approach to the sun as a spiram facere.237 It should not be forgotten that a learned alchemist of the fifteenth century would have a knowledge of symbols at least as great as our own in the present exposition (if you discount the Psychology), and in some cases perhaps greater. (There are still numerous unpublished MSS. in existence to which I have had no access.)
  [438] Verses 2627
  --
  [439] The second strophe confirms that the entire solution has changed into Luna, and not only is it transformed, but the vessel containing the matrix. The bed, which before was a square, now becomes round like the full moon. The cooperculum (cover) points more to a vessel than a bed, and this cover shines like the moon. As the cover is obviously the top part of the vessel it indicates the place where the moon rises, that is, where the content of the vessel is sublimated. The squaring of the circle, a favourite synonym for the magistery, has been accomplished. Anything angular is imperfect and has to be superseded by the perfect, here represented by the circle.239 The mother is both content (mother liquid) and container, the two being often identified; for instance, the vessel is equated with the aqua permanens.240 The production of the round and perfect means that the son issuing from the mother has attained perfection, i.e., the king has attained eternal youth and his body has become incorruptible. As the square represents the quaternio of mutually hostile elements, the circle indicates their reduction to unity. The One born of the Four is the Quinta Essentia. I need not go into the Psychology of this process here as I have done so already in Psychology and Alchemy.
  [440] Verse 28
  --
  [446] In order to answer this difficult question one must bear in mind that the alchemists, guided by their keenness for research, were in fact on a hopeful path since the fruit that alchemy bore after centuries of endeavour was chemistry and its staggering discoveries. The emotional dynamism of alchemy is largely explained by a premonition of these then-unheard-of possibilities. However barren of useful or even enlightening results its labours were, these efforts, notwithstanding their chronic failure, seem to have had a psychic effect of a positive nature, something akin to satisfaction or even a perceptible increase in wisdom. Otherwise it would be impossible to explain why the alchemists did not turn away in disgust from their almost invariably futile projects. Not that such disillusionments never came to them; indeed the futility of alchemy brought it into increasing disrepute. There remain, nevertheless, a number of witnesses who make it quite clear that their hopeless fumbling, inept as it was from the chemical standpoint, presents a very different appearance when seen from a psychological angle. As I have shown in Psychology and Alchemy, there occurred during the chemical procedure psychic projections which brought unconscious contents to light, often in the form of vivid visions. The medical psychologist knows today that such projections may be of the greatest therapeutic value. It was not for nothing that the old Masters identified their nigredo with melancholia and extolled the opus as the sovereign remedy for all afflictions of the soul; for they had discovered, as was only to be expected, that though their purses shrank their soul gained in statureprovided of course that they survived certain by no means inconsiderable psychic dangers. The projections of the alchemists were nothing other than unconscious contents appearing in matter, the same contents that modern psycho therapy makes conscious by the method of active imagination before they unconsciously change into projections. Making them conscious and giving form to what is unformed has a specific effect in cases where the conscious attitude offers an overcrowded unconscious no possible means of expressing itself. In these circumstances the unconscious has, as it were, no alternative but to generate projections and neurotic symptoms. The conscious milieu of the Middle Ages provided no adequate outlet for these things. The immense world of natural science lay folded in the bud, as also did that questing religious spirit which we meet in many of the alchemical treatises and which, we may well conjecture, was closely akin to the empiricism of scientific research.
  [447] Perhaps the most eloquent witness to this spirit was Meister Eckhart, with his idea of the birth of the son in human individuals and the resultant affiliation of man to God.248 Part of this spirit was realized in Protestantism, another part was intuited by the mystics who succeeded Boehme, in particular by Angelus Silesius, who quite literally perished in the work. He advanced even beyond Protestantism to an attitude of mind that would have needed the support of Indian or Chinese philosophy and would therefore not have been possible until the end of the nineteenth century at the earliest. In his own age Angelus could only wither away unrecognized, and this was the tragedy that befell him. A third part took shape in the empirical sciences that developed independently of all authority, and a fourth appropriated to itself the religious philosophies of the East and transplanted them with varying degrees of skill and taste in the West.
  --
  [457] I lay particular stress on the phenomena of assimilation in alchemy because they are, in a sense, a prelude to the modern approximation between empirical Psychology and Christian dogmaan approximation which Nietzsche clearly foresaw. Psychology, as a science, observes religious ideas from the standpoint of their psychic phenomenology without intruding on their theological content. It puts the dogmatic images into the category of psychic contents, because this constitutes its field of research. It is compelled to do so by the nature of the psyche itself; it does not, like alchemy, try to explain psychic processes in theological terms, but rather to illuminate the darkness of religious images by relating them to similar images in the psyche. The result is a kind of amalgamation of ideas ofso it would seem the most varied provenience, and this sometimes leads to parallels and comparisons which to an uncritical mind unacquainted with the epistemological method may seem like a devaluation or a false interpretation. If this were to be construed as an objection to Psychology one could easily say the same thing about the hermeneutics of the Church Fathers, which are often very risky indeed, or about the dubious nature of textual criticism. The psychologist has to investigate religious symbols because his empirical material, of which the theologian usually knows nothing, compels him to do so. Presumably no one would wish to hand over the chemistry of albuminous bodies to some other department of science on the ground that they are organic and that the investigation of life is a matter for the biologist. A rapprochement between empirical science and religious experience would in my opinion be fruitful for both. Harm can result only if one side or the other remains unconscious of the limitations of its claim to validity. Alchemy, certainly, cannot be defended against the charge of unconsciousness. It is and remains a puzzle whether Ripley ever reflected on his theological enormities and what he thought about them. From a scientific point of view, his mentality resembles that of a dream-state.
  [458] The coronation of the Virgin and the heavenly marriage bring us to the final strophes of the Cantilena.
  --
  [461] These few examples, together with those already quoted in Psychology and Alchemy, may give the reader some idea of the way in which the alchemists conceived the triumphant king.
  [462] Verse 38

4.05 - THE DARK SIDE OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [468] As I have shown in Psychology and Alchemy,282 the sunken king forms a parallel to Parable VII of Aurora Consurgens:282a Be turned to me with all your heart and do not cast me aside because I am black and swarthy, because the sun hath changed my colour and the waters have covered my face and the land hath been polluted and defiled in my works; for there was darkness over it, because I stick fast in the mire of the deep and my substance is not disclosed. Wherefore out of the depths have I cried, and from the abyss of the earth with my voice to all you that pass by the way. Attend and see me, if any shall find one like unto me, I will give into his hand the morning star.
  [469] The mire of the deep refers to Psalm 68 : 3 (Vulgate) : Infixus sum in limo profundi et non est substantia (AV 69 : 2: I sink in deep mire, where there is no standing). Davids words are interpreted by Epiphanius 283 as follows: there is a material which consists of miry reflections and muddy thoughts of sin. But of Psalm 130 : 1: Out of the depths have I cried to thee, O Lord, he gives the following interpretation: After the saints are so graced that the Holy Ghost dwells within them, he gives them, after having made his habitation in the saints, the gift to look into the deep things of God, that they may praise him from the depths, as also David declares: Out of the depths, he says, have I cried to thee, O Lord. 284

4.05 - The Instruments of the Spirit, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Mind, life and body are the three powers of our lower nature. But they cannot be taken quite separately because the life acts as a link and gives its character to body and to a great extent to our mentality. Our body is a living body; the life-force mingles in and determines all its functionings. Our mind too is largely a mind of life, a mind of physical sensation; only in its higher functions is it normally capable of something more than the workings of a physical mentality subjected to life. We may put it in this ascending order. We have, first, a body supported by the physical life-force, the physical Prana which courses through the whole nervous system and gives its stamp to our corporeal action, so that all is of the character of the action of a living and not an inert mechanical body. Prana and physicality together make the gross body, sthula sarira. This is only the outer instrument, the nervous force of life acting in the form of body with its gross physical organs. Then there is the inner instrument, antahkarana, the conscious mentality. This inner instrument is divided by the old system into four powers; citta or basic mental consciousness; manas, the sense mind; buddhi, the intelligence; ahankara, the ego-idea. The classification may serve as a starting-point, though for a greater practicality we have to make certain farther distinctions. This mentality is pervaded by the life-force, which becomes here an instrument for psychic consciousness of life and psychic action on life. Every fibre of the sense mind and basic consciousness is shot through with the action of this psychic Prana, it is a nervous or vital and physical mentality. Even the Buddhi and ego are overpowered by it, although they have the capacity of raising the mind beyond subjection to this vital, nervous and physical Psychology. This combination creates in us the sensational desire-soul which is the chief obstacle to a higher human as well as to the still greater divine perfection. Finally, above our present conscious mentality is a secret supermind which is the proper means and native seat of that perfection.
  Chitta, the basic consciousness, is largely subconscient; it has, open and hidden, two kinds of action, one passive or receptive, the other active or reactive and formative. As a passive power it receives all impacts, even those of which the mind is unaware or to which it is inattentive, and it stores them in an immense reserve of passive subconscient memory on which the mind as an active memory can draw. But ordinarily the mind draws only what it had observed and understood at the time, -- more easily what it had observed well and understood carefully, less easily what it had observed carelessly or ill understood; at the same time there is a power in consciousness to send up to the active mind for use what that mind had not at all observed or attended to or even consciously experienced. This power only acts observably in abnormal conditions, when some part of the subconscious Chitta comes as it were to the surface or when the subliminal being in us appears on the threshold and for a time plays some part in the outer chamber of mentality where the direct intercourse and commerce with the external world takes place and our inner dealings with ourselves develop on the surface. This action of memory is so fundamental to the entire mental action that it is sometimes said, memory is the man. Even in the submental action of the body and life, which is full of this subconscient Chitta, though not under the control of the conscious mind, there is a vital and physical memory. The vital and physical habits are largely formed by this submental memory. For this reason they can be changed to an indefinite extent by a more powerful action of conscious mind and will, when that can be developed and can find means to communicate to the subconscient Chitta the will of the spirit for a new law of vital and physical action. Even, the whole constitution of our life and body may be described as a bundle of habits formed by the past evolution in Nature and held together by the persistent memory of this secret consciousness. For Chitta, the primary stuff of consciousness, is like Prana and body universal in Nature, but is subconscient and mechanical in nature of Matter.

4.06 - Purification-the Lower Mentality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Each instrument has, it has been said, a proper and legitimate action and also a deformation or wrong principle of its proper action. The proper action of the psychic Prana is, pure possession and enjoyment, bhoga. To enjoy thought, will, action, dynamic impulse, result of action, emotion, sense, sensation, to enjoy too by their means objects, persons, life, the world, is the activity for which this Prana gives us a psycho-physical basis. A really perfect enjoyment of existence can only come when what we enjoy is not the world in itself or for itself, but God in the world, when it is not things, but the Ananda of the spirit in things that forms the real, essential object of our enjoying and things only as form and symbol of the spirit, waves of the ocean of Ananda. But this Ananda can only come at all when we can get at and reflect in our members the hidden spiritual being, and its fullness can only be had when we climb to the supramental ranges. Meanwhile there is a just and permissible, a quite legitimate human enjoyment of these things, which is, to speak in the language of Indian Psychology, predominantly sattwic in its nature. It is an enlightened enjoyment principally by the perceptive, aesthetic and emotive mind, secondarily only by the sensational nervous and physical being, but all subject to the clear government of the Buddhi, to a right reason, a right will, a right reception of the life impacts, a right order, a right feeling of the truth, law, ideal sense, beauty, use of things. The mind gets the pure taste of enjoyment of them, rasa, and rejects whatever is perturbed, troubled and perverse. Into this acceptance of the clear and limpid rasa, the psychic Prana has to bring in the full sense of life and the occupying enjoyment by the whole being, bhoga, without which the acceptance and possession by the mind, rasagrahana, would not be concrete enough, would be too tenuous to satisfy altogether the embodied soul. This contri bution is its proper function.
  The deformation which enters in and prevents the purity, is a form of vital craving; the grand deformation which the psychic Prana contri butes to our being, is desire. The root of desire is the vital craving to seize upon that which we feel we have not, it is the limited life's instinct for possession and satisfaction. It creates the sense of want, -- first the simpler vital craving of hunger, thirst, lust, then these psychical hungers, thirsts, lusts of the mind which are a much greater and more instant and pervading affliction of our being, the hunger which is infinite because it is the hunger of an infinite being, the thirst which is only temporarily lulled by satisfaction, but is in its nature insatiable. The psychic Prana invades the sensational mind and brings into it the unquiet thirst of sensations, invades the dynamic mind with the lust of control, having, domination, success, fulfilment of every impulse, fills the emotional mind with the desire for the satisfaction of liking and disliking, for the wreaking of love and hate, brings the shrinkings and panics of fear and the strainings and disappointments of hope, imposes the tortures of grief and the brief fevers and excitements of joy, makes the intelligence and intelligent will the accomplices of all these things and turns them in their own kind into deformed and lame instruments, the will into a will of craving and the intelligence into a partial, a stumbling and an eager pursuer of limited, impatient, militant prejudgment and opinion. Desire is the root of all sorrow, disappointment, affliction, for though it has a feverish joy of pursuit and satisfaction, yet because it is always a straining of the being, it carries into its pursuit and its getting a labour, hunger, struggle, a rapid subjection to fatigue, a sense of limitation, dissatisfaction and early disappointment with all its gains, a ceaseless morbid stimulation, trouble, disquiet, asanti. To get rid of desire is the one firm indispensable purification of the psychical Prana, -- for so we can replace the soul of desire with its pervading immiscence in all our instruments by a mental soul of calm delight and its clear and limpid possession of ourselves and world and Nature which is the crystal basis of the mental life and its perfection.

4.06 - THE KING AS ANTHROPOS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [495] In the second century of our era Wei Po-yang, quite uninfluenced by Western alchemy and unhampered by the preconceptions of our Christian Psychology, gave a drastic account of the sufferings caused by a technical blunder during the opus:
  Disaster will come to the black mass: gases from food consumed will make noises inside the intestines and stomach. The right essence will be exhaled and the evil one inhaled. Days and nights will be passed without sleep, moon after moon. The body will then be tired out, giving rise to an appearance of insanity. The hundred pulses will stir and boil so violently as to drive away peace of mind and body . . . Ghostly things will make their appearance, at which he will marvel even in his sleep. He is then led to rejoice, thinking that he is assured of longevity. But all of a sudden he is seized by an untimely death.374

4.07 - THE RELATION OF THE KING-SYMBOL TO CONSCIOUSNESS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [498] The apotheosis of the king, the renewed rising of the sun, means, on our hypothesis, that a new dominant of consciousness has been produced and that the psychic potential is reversed. Consciousness is no longer under the dominion of the unconscious, in which state the dominant is hidden in the darkness, but has now glimpsed and recognized a supreme goal. The apotheosis of the king depicts this change, and the resultant feeling of renewal is expressed nowhere more plainly than in some of our loveliest chorals. Ripleys Cantilena includes mother Luna, the maternal aspect of night, in this transfiguration, which reminds us of the apotheosis at the end of Faust II. It is as though the moon had risen in the night with as much splendour as the sun. And just as the Queen flows with all delicious unguent so, in the Acts of Thomas,378 a sweet smell pours from the heavenly goddess. She is not only the mother but the Kore, daughter of the light. She is the Gnostic Sophia,379 who corresponds to the alchemical mother. If our interpretation of King Sol is correct,380 then the apotheosis must also have made mother Luna visible, that is to say made the unconscious conscious. What at first sight seems a contradiction in terms resolves itself, on closer examination, as the coming into consciousness of an essential content of the unconscious. It is primarily the feminine element in man, the anima,381 that becomes visible; secondly the moonlight, which enables us to see in the dark, and represents an illumination of the unconscious, or its permeability to light; and thirdly, the moon stands for the rotundum, about which I have written in Psychology and Alchemy.382 In the sublunary world her roundness (plenilunium, circulus lunaris)383 corresponds, as the mirror-image of the sun, to the Anthropos, the psychological self, or psychic totality.
  [499] The moon is the connecting-link between the concept of the Virgin Mother and that of the child, who is round, whole, and perfect. The new birth from the moon can therefore be expressed as much by the Christians joy at Eastertide as by the mystic dawn, the aurora consurgens; for the risen king is the soul, which is infused into the dead stone.384 The idea of roundness is also found in the crown, symbol of kingship. Corona regis is cited as synonymous with ashes, body, sea, salt, mother and Blessed Virgin,385 and is thus identified with the feminine element.
  --
   miss nothing, and only discover afterwards in the papers (much too late) the alarming symptoms that have now become real in the outside world because they were not perceived before inside, in oneself, just as the presence of the eternal images was not noticed. If they had been, a threnody for the lost god would have arisen, as once before in antiquity at the death of Great Pan.392 Instead, all well-meaning people assure us that one has only to believe he is still therewhich merely adds stupidity to unconsciousness. Once the symptoms are really outside in some form of sociopolitical insanity, it is impossible to convince anybody that the conflict is in the psyche of every individual, since he is now quite sure where his enemy is. Then, the conflict which remains an intrapsychic phenomenon in the mind of the discerning person, takes place on the plane of projection in the form of political tension and murderous violence. To produce such consequences the individual must have been thoroughly indoctrinated with the insignificance and worthlessness of his psyche and of Psychology in general. One must preach at him from all the pulpits of authority that salvation always comes from outside and that the meaning of his existence lies in the community. He can then be led docilely to the place where of his own natural accord he would rather go anyway: to the land of childhood, where one makes claims exclusively on others, and where, if wrong is done, it is always somebody else who has done it. When he no longer knows by what his soul is sustained, the potential of the unconscious is increased and takes the lead. Desirousness overpowers him, and illusory goals set up in the place of the eternal images excite his greed. The beast of prey seizes hold of him and soon makes him forget that he is a human being. His animal affects hamper any reflection that might stand in the way of his infantile wish-fulfilments, filling him instead with a feeling of a new-won right to existence and intoxicating him with the lust for booty and blood.
  [511] Only the living presence of the eternal images can lend the human psyche a dignity which makes it morally possible for a man to stand by his own soul, and be convinced that it is worth his while to persevere with it. Only then will he realize that the conflict is in him, that the discord and tribulation are his riches, which should not be squandered by attacking others; and that, if fate should exact a debt from him in the form of guilt, it is a debt to himself. Then he will recognize the worth of his psyche, for nobody can owe a debt to a mere nothing. But when he loses his own values he becomes a hungry robber, the wolf, lion, and other ravening beasts which for the alchemists symbolized the appetites that break loose when the black waters of chaosi.e., the unconsciousness of projectionhave swallowed up the king.393

4.08 - THE RELIGIOUS PROBLEM OF THE KINGS RENEWAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [514] Medical Psychology has recognized today that it is a therapeutic necessity, indeed, the first requisite of any thorough psychological method, for consciousness to confront its shadow.396 In the end this must lead to some kind of union, even though the union consists at first in an open conflict, and often remains so for a long time. It is a struggle that cannot be abolished by rational means.397 When it is wilfully repressed it continues in the unconscious and merely expresses itself indirectly and all the more dangerously, so no advantage is gained. The struggle goes on until the opponents run out of breath. What the outcome will be can never be seen in advance. The only certain thing is that both parties will be changed; but what the product of the union will be it is impossible to imagine. The empirical material shows that it usually takes the form of a subjective experience which, according to the unanimous testimony of history, is always of a religious order. If, therefore, the conflict is consciously endured and the analyst follows its course without prejudice, he will unfailingly observe compensations from the unconscious which aim at producing a unity. He will come across numerous symbols similar to those found in alchemyoften, indeed, the very same. He will also discover that not a few of these spontaneous formations have a numinous quality in harmony with the mysticism of the historical testimonies. It may happen, besides, that a patient, who till then had shut his eyes to religious questions, will develop an unexpected interest in these matters. He may, for instance, find himself getting converted from modern paganism to Christianity or from one creed to another, or even getting involved in fundamental theological questions which are incomprehensible to a layman. It is unnecessary for me to point out here that not every analysis leads to a conscious realization of the conflict, just as not every surgical operation is as drastic as a resection of the stomach. There is a minor surgery, too, and in the same way there is a minor psycho therapy whose operations are harmless and require no such elucidation as I am concerned with here. The patients I have in mind are a small minority with certain spiritual demands to be satisfied, and only these patients undergo a development which presents the doctor with the kind of problem we are about to discuss.
  [515] Experience shows that the union of antagonistic elements is an irrational occurrence which can fairly be described as mystical, provided that one means by this an occurrence that cannot be reduced to anything else or regarded as in some way unau thentic. The decisive criterion here is not rationalistic opinions or regard for accepted theories, but simply and solely the value for the patient of the solution he has found and experienced. In this respect the doctor, whose primary concern is the preservation of life, is in an advantageous position, since he is by training an empiricist and has always had to employ medicines whose healing power he knew even though he did not understand how it worked. Equally, he finds all too often that the scientifically explained and attested healing power of his medicines does not work in practice.
  --
  . Had he had any idea of Psychology, he would almost certainly have called his healing medicament psychic and would have regarded the kings renewal as a transformation of the conscious dominantwhich naturally has nothing to do with a magical intervention in the sphere of the gods.
  [517] Mans ideas and definitions of God have followed one another kaleidoscopically in the course of the millennia, and the evangelist Mark would have been very much astonished if he could have taken a look at Harnacks History of Dogma. And yet it is not a matter of indifference which definitions of his conscious dominant man considers to be binding, or what sort of views he happens to have in this regard. For on this depends whether consciousness will be king or not. If the unconscious rules to the exclusion of all else, everything is liable to end in destruction, as the present state of things gives us reason to fear. If the dominant is too weak, life is wasted in fruitless conflict because Sol and Luna will not unite. But if the son is the dominant, then Sol is his right eye and Luna his left. The dominant must contain them both, the standpoint of ego-consciousness and the standpoint of the archetypes in the unconscious. The binding force that inevitably attaches to a dominant should not mean a prison for one and a carte-blanche for the other, but duty and justice for both.
  --
  [520] Consciousness is renewed through its descent into the unconscious, whereby the two are joined. The renewed consciousness does not contain the unconscious but forms with it a totality symbolized by the son. But since father and son are of one being, and in alchemical language King Sol, representing the renewed consciousness, is the son, consciousness would be absolutely identical with the King as dominant. For the alchemists this difficulty did not exist, because the King was projected into a postulated substance and hence behaved merely as an object to the consciousness of the artifex. But if the projection is withdrawn by psychological criticism, we encounter the aforesaid difficulty that the renewed consciousness apparently coincides with the renewed king, or son. I have discussed the psychological aspect of this problem in the second of the Two Essays on Analytical Psychology, in the chapter on the mana personality. The difficulty cannot be resolved by purely logical argument but only by careful observation and analysis of the psychic state itself. Rather than launch out into a detailed discussion of case-histories I would prefer to recall the well-known words of Paul, I live, yet not I, but Christ liveth in me (Gal. 2 : 20), which aptly describe the peculiar nature of this state. From this we can see that that other, earlier state, when the king aged and disappeared, is marked by a consciousness in which a critical ego knowingly took the place of the sick king, looking back to an earlier mythical time when this ego still felt absolutely dependent on a higher and mightier non-ego. The subsequent disappearance of the feeling of dependence and the simultaneous streng thening of criticism are felt as progress, enlightenment, liberation, indeed as redemption, although a one-sided and limited being has usurped the throne of a king. A personal ego seizes the reins of power to its own destruction; for mere egohood, despite possessing an anima rationalis, is not even sufficient for the guidance of personal life, let alone for the guidance of men. For this purpose it always needs a mythical dominant, yet such a thing cannot simply be invented and then believed in. Contemplating our own times we must say that though the need for an effective dominant was realized to a large extent, what was offered was nothing more than an arbitrary invention of the moment. The fact that it was also believed in goes to prove the gullibility and cluelessness of the public and at the same time the profoundly felt need for a spiritual authority transcending egohood. An authority of this kind is never the product of rational reflection or an invention of the moment, which always remains caught in the narrow circle of ego-bound consciousness; it springs from traditions whose roots go far deeper both historically and psychologically. Thus a real and essentially religious renewal can be based, for us, only on Christianity. The extremely radical reformation of Hinduism by the Buddha assimilated the traditional spirituality of India in its entirety and did not thrust a rootless novelty upon the world. It neither denied nor ignored the Hindu pantheon swarming with millions of gods, but boldly introduced Man, who before that had not been represented at all. Nor did Christ, regarded simply as a Jewish reformer, destroy the law, but made it, rather, into a matter of conviction. He likewise, as the regenerator of his age, set against the Greco-Roman pantheon and the speculations of the philosophers the figure of Man, not intending it as a contradiction but as the fulfilment of a mythologem that existed long before him the conception of the Anthropos with its complex Egyptian, Persian, and Hellenistic background.
  [521] Any renewal not deeply rooted in the best spiritual tradition is ephemeral; but the dominant that grows from historical roots act like a living being within the ego-bound man. He does not possess it, it possesses him; therefore the alchemists said that the artifex is not the master but rather the minister of the stoneclearly showing that the stone is indeed a king towards whom the artifex behaves as a subject.

4.09 - REGINA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [541] It would certainly be desirable if a psychological explanation and clarification could be given of what seems to be indicated by the mythologem of the marriage. But the psychologist does not feel responsible for the existence of what cannot be known; as the handmaid of truth he must be satisfied with establishing the existence of these phenomena, mysterious as they are. The union of conscious and unconscious symbolized by the royal marriage is a mythological idea which on a higher level assumes the character of a psychological concept. I must expressly emphasize that the psychological concept is definitely not derived from the mythologem, but solely from practical investigation of both the historical and the case material. What this empirical material looks like has been shown in the dream-series given in Psychology and Alchemy. It serves as a paradigm in place of hundreds of examples, and it may therefore be regarded as more than an individual curiosity.
  [542] The psychological union of opposites is an intuitive idea which covers the phenomenology of this process. It is not an explanatory hypothesis for something that, by definition, transcends our powers of conception. For, when we say that conscious and unconscious unite, we are saying in effect that this process is inconceivable. The unconscious is unconscious and therefore can neither be grasped nor conceived. The union of opposites is a transconscious process and, in principle, not amenable to scientific explanation. The marriage must remain the mystery of the queen, the secret of the art, of which the Rosarium reports King Solomon as saying:

4.09 - The Liberation of the Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But these are only predominant powers in each part of our complex system. The three qualities mingle, combine and strive in every fibre and in every member of our intricate Psychology. The mental character is made by them, the character of our reason, the character of our will, the character of our moral, aesthetic, emotional, dynamic, sensational being. Tamas brings in all the ignorance, inertia, weakness, incapacity which afflicts our nature, a clouded reason, nescience, unintelligence, a clinging to habitual notions and mechanical ideas, the refusal to think and know, the small mind, the closed avenues, the trotting round of mental habit, the dark and the twilit places. Tamas brings in the impotent will, want of faith and self-confidence and initiative, the disinclination to act, the shrinking from endeavour and aspiration, the poor and little spirit, and in our moral and dynamic being the inertia, the cowardice, baseness, sloth, lax subjection to small and ignoble motives, the weak yielding to our lower nature. Tamas brings into our emotional nature insensibility, indifference, want of sympathy and openness, the shut soul, the callous heart, the soon spent affection and languor of the feelings, into our aesthetic and sensational nature the dull aesthesis, the limited range of response, the insensibility to beauty, all that makes in man the coarse, heavy and vulgar spirit. Rajas contri butes our normal active nature with all its good and evil; when unchastened by a sufficient element of Sattwa, it turns to egoism, self-will and violence, the perverse, obstinate or exaggerating action of the reason, prejudice, attachment to opinion, clinging to error, the subservience of the intelligence to our desires and preferences and not to the truth, the fanatic or the sectarian mind, self-will, pride, arrogance, selfishness, ambition, lust, greed, cruelty, hatred, jealousy, the egoisms of love, all the vices and passions, the exaggerations of the aesthesis, the morbidities and perversions of the sensational and vital being. Tamas in its own right produces the coarse, dull and ignorant type of human nature. Rajas the vivid, restless, kinetic man, driven by the breath of action, passion and desire. Sattwa produces a higher type. The gifts of Sattwa are the mind of reason and balance, clarity of the disinterested truth-seeking open intelligence, a will subordinated to the reason or guided by the ethical spirit, self-control, equality, calm, love, sympathy, refinement, measure, fineness of the aesthetic and emotional mind, in the sensational being delicacy, just acceptivity, moderation and poise, a vitality subdued and governed by the mastering intelligence. The accomplished types of the sattwic man are the philosopher, saint and sage, of the rajasic man the statesman, warrior, forceful man of action. But in all men there is in greater or less proportions a mingling of the gunas, a multiple personality and in most a good deal of shifting and alternation from the predominance of one to the prevalence of another Guna; even in the governing form of their nature most human beings are of a mixed type. All the colour and variety of life is made of the intricate pattern of the weaving of the gunas.
  But richness of life, even a sattwic harmony of mind and nature does not constitute spiritual perfection. There is a relative possible perfection, but it is a perfection of incompleteness, some partial height, force, beauty, some measure of nobility and greatness, some imposed and precariously sustained balance. There is a relative mastery, but it is a mastery of the body by life or of the life by mind, not a free possession of the instruments by the liberated and self-possessing spirit. The gunas have to be transcended if we would arrive at spiritual perfection. Tamas evidently has to be overcome, inertia and ignorance and incapacity cannot be elements of a true perfection; but it can only be overcome in Nature by the force of Rajas aided by an increasing force of Sattwa. Rajas has to be overcome, egoism, personal desire and self-seeking passion are not elements of the true perfection; but it can only be overcome by force of Sattwa enlightening the being and force of Tamas limiting the action. Sattwa itself does not give the highest or the integral perfection; Sattwa is always a quality of the limited nature; sattwic knowledge is the light of a limited mentality; sattwic will is the government of a limited intelligent force. Moreover, Sattwa cannot act by itself in Nature, but has to rely for all action on the aid of Rajas, so that even sattwic action is always liable to the imperfections of Rajas; egoism, perplexity, inconsistency, a one-sided turn, a limited and exaggerated will, exaggerating itself in the intensity of its limitations, pursue the mind and action even of the saint, philosopher and sage. There is a sattwic as well as a rajasic or tamasic egoism, at the highest an egoism of knowledge or virtue; but the mind's egoism of whatever type is incompatible with liberation. All the three gunas have to be transcended. Sattwa may bring us near to the Light, but its limited clarity falls away from us when we enter into the luminous body of the divine Nature.

4.1.01 - The Intellect and Yoga, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
   many or most of the statements marshalled for condemnation by the writer one can surely say that they are not irrational at all. "Integrating the personality" may have no meaning to him, it has a very clear meaning to many, for it is a truth of experience - and, if modern Psychology is to be believed, it is not irrational since there is in our being not only a conscious but an unconscious or subconscious or concealed subliminal part and it is not impossible to become aware of both and make some kind of integration. To "transcend both consciousness and unconsciousness" gets at once a rational meaning if we admit that as there is a subconscious so there may be a superconscious part of our being. To reconcile disparate parts of our nature or our perception or experience of things is also not such a ridiculous or meaningless phrase. It is not absurd to say that the doctrine of Karma reconciles determinism and free-willism, since this doctrine supposes that our own past action and therefore our past will determined to a great extent the present results but not so as to exclude a present will modifying them and creating a fresh determinism of our existence yet to be. The phrase about the value of the world is quite intelligible once we see that it refers to a progressive value not determined by the good or bad experience of the moment, a value of existence developing through time and taken as a whole. As for the statement about
  God, it may have little or no meaning if it is taken in connection with the superficial idea of the Divine current in popular religion, but it is a perfectly logical result of the premiss that there is an Infinite and Eternal which is manifesting in itself

4.1.1.05 - The Central Process of the Yoga, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  The real Self is not anywhere on the surface but deep within and above. Within is the soul supporting an inner mind, inner vital, inner physical in which there is a capacity for universal wideness and with it for the things now asked for, - direct contact with the Truth of self and things, taste of a universal bliss, liberation from the imprisoned smallness and sufferings of the gross physical body. Even in Europe the existence of something behind the surface is now very frequently admitted, but its nature is mistaken and it is called subconscient or subliminal, while really it is very conscious in its own way and not subliminal but only behind the veil. It is, according to our Psychology, connected with the small outer personality by certain centres of consciousness of which we become aware by Yoga. Only a little of the inner being escapes through these centres into the outer life, but that little is the best part of ourselves and responsible for our art, poetry, philosophy, ideals, religious aspirations, efforts at knowledge and perfection. But the inner centres are, for the most part, closed or asleep - to open them and make them awake and active is one aim of Yoga. As they open, the powers and possibilities of the inner being also are aroused in us; we awake first to a larger consciousness and then to a cosmic consciousness; we are no longer little separate personalities with limited lives but centres of a universal action and in direct contact with cosmic forces. Moreover, instead of being unwilling playthings of the latter, as is the surface person, we can become to a certain extent conscious and masters of the play of nature
  - how far this goes depending on the development of the inner being and its opening upward to the higher spiritual levels. At the same time the opening of the heart centre releases the psychic being which proceeds to make us aware of the Divine within us and of the higher Truth above us.

4.1.3 - Imperfections and Periods of Arrest, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  What was in her view at the time was what is called in the Psychology of Indian Yoga a sattwic perfection, perfection in the form of the qualities and actions such as would satisfy a mental idealism and be very visible and appreciable to others. This often generates a kind of pride and self-righteousness, a sattwic egoism, which makes the consciousness rigid and not flexible and plastic to the Divine Will. The true spiritual perfection is not so much of form; it is of the very substance of the consciousness and, as it consists at its base in an entire harmony with the Divine Consciousness and a free and plastic self-adaptation at each moment to the Divine Will, its forms and the forms of its action are not so easily visible or appreciable. The word righteous does not apply to its movements they are simply right because they are in unison with the Divine.
  Obviously real imperfections are not to be indulgedto take that as a principle would be dangerous; the apparent imperfections are those which might appear so to an outward view only. A righteous anger might easily be part of that selfrighteousness which the Mother had in view, and to be identified with the movement of anger righteous or otherwise is spiritually undesirable. But a movement of the kind meant may seem to an outward view identical with the movements of imperfection in the nature, yet be quite the right one in the sense of rightness which I have indicated above. It is not a question of any particular action or attitude to be taken but of the consciousness within giving a free and supple expression to the Divine Will acting through it.

4.13 - The Action of Equality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  And as with happenings, so with persons, equality brings an entire change of the view and the attitude. The first result of the equal mind and spirit is to bring about an increasing charity and inner toleration of all persons, ideas, views, actions, because it is seen that God is in all beings and each acts according to his nature, his svabhara, and its present formulations. When there is the positive equal Ananda, this deepens to a sympathetic understanding and in the end an equal universal love. None of these things need prevent various relations or different formulations of the inner attitude according to the need of life as determined by the spiritual will, or firm furtherings of this idea, view, action against that other for the same need and purpose by the same determination, or a strong outward or inward resistance, opposition and action against the forces that are impelled to stand in the way of the decreed movement. And there may be even the rush of the Rudra energy forcefully working upon or shattering the human or other obstacle, because that is necessary both for him and for the world purpose. But the essence of the equal inmost attitude is not altered or diminished by these more superficial formulations. The spirit, the fundamental soul remain the same, even while the shakti of knowledge, will, action, love does its work and assumes the various forms needed for its work. And in the end all becomes a form of a luminous spiritual unity with all persons, energies, things in the being of God and in the luminous, spiritual, one and universal force, in which one's own action becomes an inseparable part of the action of all, is not divided from it, but feels perfectly every relation as a relation with God in all in the complex terms of his universal oneness. That is a plenitude which can hardly be described in the language of the dividing mental reason for it uses all its oppositions, yet escapes from them, nor can it be put in the terms of our limited mental Psychology. It belongs to another domain of consciousness, another plane of our being.
  author class:Sri Aurobindo

4.19 - The Nature of the supermind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It is here necessary in a matter so remote from the ordinary lines of our thought and experience to state first what is the universal gnosis or divine supermind, how it is represented in the actual movement of the universe and what are its relations to the present Psychology of the human being. It will then be evident that though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence -- to give it an inadequate name -- the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, larger both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or gnosis.
  The fundamental nature of this supermind is that, all its knowledge is originally a knowledge by identity and oneness and even when it makes numberless apparent divisions and discriminating modifications in itself, still all the knowledge that operates in its workings even in these divisions, is founded upon and sustained and lit and guided by this perfect knowledge by identity and oneness. The Spirit is one everywhere and it knows all things as itself and in itself, so sees them always and therefore knows them intimately, completely, in their reality as well as their appearance, in their truth, their law, the entire spirit and sense and figure of their nature and their workings. When it sees anything as an object of knowledge, it yet sees it as itself and in itself, and not as a thing other than or divided from it about which therefore it would at first be ignorant of the nature, constitution and workings and have to learn about them, as the mind is at first ignorant of its object and has to learn about it because the mind is separated from its object and regards and senses and meets it as something other than itself and external to its own being. The mental awareness we have of our own subjective existence and its movements, though it may point to, is not the same thing as this identity and self-knowledge, because what it sees are mental figures of our being and not the inmost or the whole and it is only a partial, derivative and superficial action of our self that appears to us while the largest and most secretly determining parts of our own existence are occult to our mentality. The supramental Spirit has, unlike the mental being, the real because the inmost and total knowledge of itself and of all its universe and of all things that are its creations and self-figurings in the universe.

4.25 - Towards the supramental Time Vision, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The true and direct knowledge or vision of past, present and future begins with the opening of the psychical consciousness and the psychical faculties. The psychical consciousness is that of what is now often called the subliminal self, the subtle or dream self of Indian Psychology, and its range of potential knowledge, almost infinite as has been pointed out in the last chapter, includes a very large power and many forms of insight into both the possibilities and the definite actualities of past, present and future. Its first faculty, that which most readily attracts attention, is its power of seeing by the psychical sense images of all things in time and space. As exercised by clairvoyants, mediums and others this is often, and indeed usually, a specialised faculty limited though often precise and accurate in action, and implies no development of the inner soul or the spiritual being or the higher intelligence. It is a door opened by chance or by an innate gift or by some kind of pressure between the waking and the subliminal mind and admitting only to the surface or the outskirts of the latter. All things in a certain power and action of the secret universal mind are represented by images, -- not only visual but, if one may use the phrase, auditory and other images, -- and a certain development of the subtle or psychical senses makes it possible, -- if there is no interference of the constructing mind and its imaginations, if, that is to say, artificial or falsifying mental images do not intervene, if the psychical sense is free, sincere and passive, --to receive these representations or transcriptions with a perfect accuracy and not so much predict as see in its correct images the present beyond the range of the physical sense, the past and the future. The accuracy of this kind of seeing depends on its being confined to a statement of the thing seen and the attempt to infer, interpret or otherwise go beyond the visual knowledge may lead to much error unless there is at the same time a strong psychical intuition fine, subtle and pure or a high development of the luminous intuitive intelligence.
  A completer opening of the psychical consciousness leads us far beyond this faculty of vision by images and admits us not indeed to a new time consciousness, but to many ways of the triple time knowledge. The subliminal or psychic self can bring back or project itself into past states of consciousness and experience and anticipate or even, though this is less common, strongly project itself into future states of consciousness and experience. It does this by a temporary entering into or identification of its being or its power of experiencing knowledge with either permanences or representations of the past and the future that are maintained in an eternal time consciousness behind our mentality or thrown up by the eternity of supermind into an indivisible continuity of time vision. Or it may receive the impress of these things and construct a transcriptive experience of them in the subtle ether of psychical being. Or it may call up the past from the subconscious memory where it is always latent and give it in itself a living form and a kind of renewed memorative existence, and equally it may call up from the depths of latency, where it is already shaped in the being, and similarly form to itself and experience the future. It may by a kind of psychical thought vision or soul intuition -- not the same thing as the subtler and less concrete thought vision of the luminous intuitive intelligence -- foresee or foreknow the future or flash this soul intuition into the past that has gone behind the veil and recover it for present knowledge. It can develop a symbolic seeing which conveys the past and the future through a vision of the powers and significances that belong to supraphysical planes but are powerful for creation in the material universe. It can feel the intention of the Divine, the mind of the gods, all things and their signs and indices that descend upon the soul and determine the complex movement of forces. It can feel too the movement of forces that represent or respond to the pressure -- as it can perceive the presence and tile action -- of the beings of the mental, vital and other worlds who concern themselves with our lives. It can gather on all hands all kinds of indications of happenings in past, present and future time. It can receive before its sight the etheric writing, akasa-lipi, that keeps the record of all things past, transcribes all that is in process in the present, writes out the future.

5.03 - ADAM AS THE FIRST ADEPT, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [574] The series of eight incarnations of the true prophet is distinguished by the special position of the eighth, namely Christ. The eighth prophet is not merely the last in the series; he corresponds to the first and is at the same time the fulfilment of the seven, and signifies the entry into a new order. I have shown in Psychology and Alchemy (pars. 200ff.), with the help of a modern dream, that whereas the seven form an uninterrupted series, the step to the eighth involves hesitation or uncertainty and is a repetition of the same phenomenon that occurs with three and four (the Axiom of Maria). It is very remarkable that we meet it again in the Taoist series of eight immortals (hsien-yn): the seven are great sages or saints who dwell in heaven or on the earth, but the eighth is a girl who sweeps up the fallen flowers at the southern gate of heaven.114 The parallel to this is Grimms tale of the seven ravens: there the seven brothers have one sister.115 One is reminded in this connection of Sophia, of whom Irenaeus says: This mother they also call the Ogdoad, Sophia, Terra, Jerusalem, Holy Spirit, and, with a masculine reference, Lord.116 She is below and outside the Pleroma. The same thought occurs in connection with the seven planets in Celsuss description of the diagram of the Ophites, attacked by Origen.117 This diagram is what I would call a mandalaan ordering pattern or pattern of order which is either consciously devised or appears spontaneously as a product of unconscious processes.118 The description Origen gives of the diagram is unfortunately not particularly clear, but at least we can make out that it consisted of ten circles, presumably concentric, since he speaks of a circumference and a centre.119 The outermost circle was labelled Leviathan and the innermost Behemoth, the two apparently coinciding, for Leviathan was the name for the centre as well as the circumference.120 At the same time, the impious diagram said that the Leviathan . . . is the soul that has permeated the universe.121
  [575] Origen had got hold of a diagram like the one used by Celsus and discovered in it the names of the seven angels Celsus alludes to. The prince of these angels was called the accursed God, and they themselves were called sometimes gods of light and sometimes archons. The accursed God refers to the Judaeo-Christian world-creator, as Origen duly notes. Yahweh appears here obviously as the prince and father of the seven archons.122 The first of them had a lions form and was named Michael; the second was a bull and was named Suriel, the bull-formed; the third, Raphael, had the form of a snake; the fourth, named Gabriel, the form of an eagle; the fifth, Thauthabaoth, the form of a bear; the sixth, Erataoth, the form of a dog; and the seventh had the form of an ass and was called Onol or Taphabaoth or Thar thataoth.123

5.04 - THE POLARITY OF ADAM, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [590] As the first man, Adam is the homo maximus, the Anthropos, from whom the macrocosm arose, or who is the macrocosm. He is not only the prima materia but a universal soul which is also the soul of all men.179 According to the Mandaeans he is the mystery of the worlds.180 The conception of the Anthropos first penetrated into alchemy through Zosimos, for whom Adam was a dual figure the fleshly man and the man of light.181 I have discussed the significance of the Anthropos idea at such length in Psychology and Alchemy that no further documentation is needed here. I shall therefore confine myself to material that is of historical interest in following the thought-processes of the alchemists.
  [591] Already in Zosimos182 three sources can be distinguished: Jewish, Christian, and pagan. In later alchemy the pagan-syncretistic element naturally fades into the background to leave room for the predominance of the Christian element. In the sixteenth century, the Jewish element becomes noticeable again, under the influence of the Cabala, which had been made accessible to a wider public by Johann Reuchlin183 and Pico della Mirandola.184 Somewhat later the humanists then made their contri bution from the Hebrew and Aramaic sources, and especially from the Zohar. In the eighteenth century an allegedly Jewish treatise appeared, Abraham Eleazars Uraltes Chymisches Werck,185 making copious use of Hebraic terminology and claiming to be the mysterious Rindenbuch of Abraham the Jew, which, it was said, had revealed the art of gold-making to Nicholas Flamel (13301417).186 In this treatise there is the following passage:

5.05 - THE OLD ADAM, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [597] The author purports to be a Jew, but was clumsy enough not only to perpetrate anachronisms but to reveal his own unquestionably Christian Psychology. He had a good knowledge of the Bible and was familiar with Biblical language. The language of his book is the stylistically and grammatically fluid German of the eighteenth century. He has a liking for edifying rhetoric (could he have been a theologian?) One thing is clear, at any rate, and that is that the expression the old Adam on the lips of such a person can have only one meaning, namely, the old man whom we are to put off (Eph. 4 : 22) in accordance with the comm and in Colossians 3 : 9: Put off the old man with his deeds. These passages must have been known to the author, and he could easily have avoided the resultant contradiction or ambiguity by putting, instead of old, original, or something of that kind.
  [598] I must beg the readers indulgence for apparently splitting hairs and harping somewhat pedantically on this little defect in the style of a none too careful author. But it is more than a question of a mere slip of the pen: a text that is riddled with ambiguities, that sets up the most unexpected relationships (Adam and the Shulamite!) and blends together the most heterogeneous situations, has unquestionable affinities with the structure of a dream and consequently necessitates a careful examination of its figures. A clich like the old Adam, which can have no other meaning, does not occur in a dream-text without a very good reason, even though the author might have excused it as a mere slip. Even ifas seems to be the case herehe understood the old Adam as the Ur- or original Adam, he was compelled by some obscure intention to pick on the old Adam, which in this context is thoroughly ambiguous. Had it occurred in a real dream it would be a technical blunder for the interpreter to overlook this ostensible slip. As we know, these quid pro quos invariably happen at the critical places, where two contrary tendencies cross.
  --
  [601] As high as the Primordial Man stands on the one side, so low on the other is the sinful, empirical man. The phenomenon of contamination, which we meet so frequently in the Psychology of dreams and of primitives, is no mere accident but is based on a common denominator; at some point the opposites prove to be identical, and this implies the possibility of their contamination. One of the commonest instances of this is the identity of the god and his animal attribute. Such paradoxes derive from the non-human quality of the gods and the animals Psychology. The divine psyche is as far above the human as the animal psyche reaches down into subhuman depths.
  [602] The old Adam corresponds to the primitive man, the shadow of our present-day consciousness, and the primitive man has his roots in the animal man (the tailed Adam),207 who has long since vanished from our consciousness. Even the primitive man has become a stranger to us, so that we have to rediscover his Psychology. It was therefore something of a surprise when analytical Psychology discovered in the products of the unconscious of modern man so much archaic material, and not only that but the sinister darkness of the animal world of instinct. Though instincts or drives can be formulated in physiological and biological terms they cannot be pinned down in that way, for they are also psychic entities which manifest themselves in a world of fantasy peculiarly their own. They are not just physiological or consistently biological phenomena, but are at the same time, even in their content, meaningful fantasy structures with a symbolic character. An instinct does not apprehend its object blindly and at random, but brings to it a certain psychic viewpoint or interpretation; for every instinct is linked a priori with a corresponding image of the situation, as can be proved indirectly in cases of the symbiosis of plant and animal. In man we have direct insight into that remarkable world of magical ideas which cluster round the instincts and not only express their form and mode of manifestation but trigger them off.208 The world of instinct, simple as it seems to the rationalist, reveals itself on the primitive level as a complicated interplay of physiological facts, taboos, rites, class-systems, and tribal lore, which impose a restrictive form on the instinct from the beginning, preconsciously, and make it serve a higher purpose. Under natural conditions a spiritual limitation is set upon the unlimited drive of the instinct to fulfil itself, which differentiates it and makes it available for different applications. Rites on a primitive level are uninterpreted gestures; on a higher level they become mythologized.
  [603] The primary connection between image and instinct explains the interdependence of instinct and religion in the most general sense. These two spheres are in mutually compensatory relationship, and by instinct we must understand not merely Eros but everything that goes by the name of instinct.209 Religion on the primitive level means the psychic regulatory system that is coordinated with the dynamism of instinct. On a higher level this primary interdependence is sometimes lost, and then religion can easily become an antidote to instinct, whereupon the originally compensatory relationship degenerates into conflict, religion petrifies into formalism, and instinct is vitiated. A split of this kind is not due to a mere accident, nor is it a meaningless catastrophe. It lies rather in the nature of the evolutionary process itself, in the increasing extension and differentiation of consciousness. For just as there is no energy without the tension of opposites, so there can be no consciousness without the perception of differences. But any stronger emphasis of differences leads to polarity and finally to a conflict which maintains the necessary tension of opposites. This tension is needed on the one hand for increased energy production and on the other for the further differentiation of differences, both of which are indispensable requisites for the development of consciousness. But although this conflict is unquestionably useful it also has very evident disadvantages, which sometimes prove injurious. Then a counter-movement sets in, in the attempt to reconcile the conflicting parties. As this process has repeated itself countless times in the course of the many thousand years of conscious development, corresponding customs and rites have grown up for the purpose of bringing the opposites together. These reconciling procedures are rites performed by man, but their content is an act of help or reconciliation emanating from the divine sphere, whether in the present or in the past. Generally the rites are linked up with the original state of man and with events that took place in the age of the heroes or ancestors. This is as a rule a defective state, or a situation of distress, which is helped by divine intervention, and the intervention is repeated in the rite. To take a simple example: When the rice will not grow, a member of the rice-totem clan builds himself a hut in the rice-field and tells the rice how it originally grew from the rice-ancestor. The rice then remembers its origin and starts growing again. The ritual anamnesis of the ancestor has the same effect as his intervention.

5.06 - THE TRANSFORMATION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [606] The appearance of Adam Kadmon has characteristic consequences for the Shulamite: it brings about a solificatio, an illumination of the inwards of the head. This is a veiled but, for the Psychology of alchemy, typical allusion to the transfiguration(glorificatio) of the adept or of his inner man. For Adam is interior homo noster, the Primordial Man in us.
  [607] Seen in the light of the above remarks, Eleazars text assumes a by no means uninteresting aspect and, since its train of thought is characteristic of the basic ideas of alchemy, a meaning with many facets. It depicts a situation of distress corresponding to the alchemical nigredo: the blackness of guilt has covered the bridal earth as with black paint. The Shulamite comes into the same category as those black goddesses (Isis, Artemis, Parvati, Mary) whose names mean earth. Eve, like Adam, ate of the tree of knowledge and thereby broke into the realm of divine privilegesye shall be as gods, knowing good and evil. In other words she inadvertently discovered the possibility of moral consciousness, which until then had been outside mans range. As a result, a polarity was torn open with momentous consequences. There was a sundering of earth from heaven, the original paradise was shut down, the glory of the First Man was extinguished, Malchuth became a widow, the fiery yang went back aloft, and the damp yin enveloped humanity with darkness, degenerated through ever-increasing wantonness, and finally swelled into the black waters of the Deluge, which threatened to drown every living thing but on the other hand could be understood more hopefully as an ablution of the blackness. Noah, too, appears in a different light: he is no longer seen as someone runing away from the catastrophe but as Lord of the Waters, the minister of the ablution. This operation does not seem to be enough, however, for the Shulamite promptly gets herself into the opposite kind of pickleinto the dry desert, where, like the children of Israel, she is menaced by evil in the form of poisonous serpents.212 This is an allusion to the tribulations of the Exodus, which in a sense was a repetition of the expulsion from paradise, since bidding farewell to the fleshpots of Egypt was quite as painful a prospect as the stony ground from which our first parents had to wrest a living in the sweat of their brows. But even with this last extremity the goal is not reached, for the Shulamite has still to be fixed to a black cross. The idea of the cross points beyond the simple antithesis to a double antithesis, i.e., to a quaternio. To the mind of the alchemist this meant primarily the intercrossing elements:
  --
  [612] This structure corresponds to the marriage quaternio discussed in the Psychology of the Transference,216 which is based on certain psychic facts and has the following structure:
  or
  [613] Although this quaternio plays a considerable role in alchemy, it is not a product of alchemical speculation but an archetype which can be traced back to the primitive marriage-class system (four-kin system). As a quaternity it represents a whole judgment and formulates the psychic structure of mans totality. This expresses on the one hand the structure of the individual, i.e., a male or female ego in conjunction with the contrasexual unconscious, and on the other hand the egos relation to the other sex, without which the psychological individual remains incomplete. (By this I mean primarily a psychic relationship.) But in this schema the idea of transformation, so characteristic of alchemy, is missing. As a scientific discipline, empirical Psychology is not in a position to establish whether the conscious ego ranks higher or lower than the anima, which, like the ego, has a positive and a negative aspect. Science does not make value-judgments, and though Psychology has a concept of value it is nothing but a concept of intensity: one complex of ideas has a higher value when its power of assimilation proves stronger than that of another.217 The alchemical idea of transformation is rooted in a spiritual concept of value which takes the transformed as being more valuable, better, higher, more spiritual, etc., and the empirical psychologist has nothing to set against this. But since evaluating and estimating are functions of feeling and nevertheless do play a role in Psychology, value must somehow be taken into account. This happens when an assertion or value-judgment is accepted as an intrinsic part of the description of an object.
  [614] The moral as well as the energic value of the conscious and the unconscious personality is subject to the greatest individual variations. Generally the conscious side predominates, though it suffers from numerous limitations. The schema of the psychological structure, if it is to be compared with the alchemical schema, must therefore be modified by the addition of the idea of transformation. This operation is conceivable in principle, as the process of making the anima and animus conscious does in fact bring about a transformation of personality. Hence it is the psycho therapist who is principally concerned with this problem. The foremost of his therapeutic principles is that conscious realization is an important agent for transforming the personality. The favourable aspect of any such transformation is evaluated as improvementprimarily on the basis of the patients own statements. The improvement refers in the first place to his psychic health, but there can also be a moral improvement. These statements become increasingly difficult or impossible to verify when the evaluation imperceptibly encroaches upon territory hedged about with philosophical or theoretical prejudices. The whole question of improvement is so delicate that it is far easier to settle it by arbitrary decision than by careful deliberation and comparison, which are an affront to all those terrible simplifiers who habitually cultivate this particular garden.
  --
  [618] The more critical view which I have outlined here on the objective basis of scientific Psychology is, however, implied in the alchemical schema. For even as the old Adam comes forth again and is present in the schema just as much as Adam Kadmon, so the blackness does not depart from the Shulamite, an indication that the transformation process is not complete but is still going on. That being so, the old Adam is not yet put off and the Shulamite has not yet become white.
  [619] In the Cabalistic view Adam Kadmon is not merely the universal soul or, psychologically, the self, but is himself the process of transformation, its division into three or four parts (trimeria or tetrameria). The alchemical formula for this is the Axiom of Maria: One becomes two, two becomes three, and out of the Third comes the One as the Fourth.218 The treatise of Rabbi Abraham Cohen Irira (Hacohen Herrera) says: Adam Kadmon proceeded from the Simple and the One, and to that extent he is Unity; but he also descended and fell into his own nature, and to that extent he is Two. And again he will return to the One, which he has in him, and to the Highest; and to that extent he is Three and Four.219 This speculation refers to the essential Name, the Tetragrammaton, which is the four letters of Gods name, three different, and the fourth a repetition of the second.220 In the Hebrew word YHVH (written without vowels), he is feminine and is assigned as a wife to yod221 and to vau. As a result yod222 and vau223 are masculine, and the feminine he, though doubled, is identical and therefore a single unit. To that extent the essential Name is a triad. But since he is doubled, the Name is also a tetrad or quaternity224a perplexity which coincides most strangely with the Axiom of Maria. On the other hand the Tetragrammaton consists of a double marriage and thus agrees in an equally remarkable manner with our Adam diagrams. The doubling of the feminine he is archetypal,225 since the marriage quaternio presupposes both the difference and the identity of the feminine figures. This is true also of the two masculine figures, as we have seen, though here their difference usually predominatesnot surprisingly, as these things are mostly products of the masculine imagination. Consequently the masculine figure coincides with mans consciousness, where differences are practically absolute. Though the feminine figure is doubled it is so little differentiated that it appears identical. This double yet identical figure corresponds exactly to the anima, who, owing to her usually unconscious state, bears all the marks of non-differentiation.

5.07 - ROTUNDUM, HEAD, AND BRAIN, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  ), i.e., in man.266 This, he continues, is the God who dwells in the flood, of whom the Psalter says that he calls aloud and cries out from many waters.267 We can take this as the longing of the unconscious for consciousness. When one considers that this passage dates from an age (ca. 2nd cent.) that had not the remotest conception of Psychology in the modern sense, one must admit that Hippolytus, with the scanty means at his disposal, has managed to give a fairly decent account of the psychological facts. The Adam of whom the Naassenes speak is a rock.
  This, they say, is Adamas, the chief corner-stone [

5.08 - ADAM AS TOTALITY, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [647] The Shulamite remains unchanged, as did the old Adam. And yet Adam Kadmon is born, a non-Christian second Adam, just at the moment when the transformation is expected. This extraordinary contradiction seems insoluble at first sight. But it becomes understandable when we consider that the illumination or solificatio of the Shulamite is not the first transformation but the second, and takes place within. The subject of transformation is not the empirical man, however much he may identify with the old Adam, but Adam the Primordial Man, the archetype within us. The black Shulamite herself represents the first transformation: it is the coming to consciousness of the black anima, the Primordial Mans feminine aspect. The second, or solificatio, is the conscious differentiation of the masculine aspecta far more difficult task. Every man feels identical with this, though in reality he is not. There is too much blackness in the archetype for him to put it all down to his own account, and so many good and positive things that he cannot resist the temptation to identify with them. It is therefore much easier to see the blackness in projected form: The woman whom thou gavest to be with me, she gave me of the tree, and I did eat holds true even of the most enlightened Psychology. But the masculine aspect is as unfathomable as the feminine aspect. It would certainly not be fitting for the empirical man, no matter how swollen his ego-feelings, to appropriate the whole range of Adams heights and depths. Human being though he is, he has no cause to attribute to himself all the nobility and beauty a man can attain to, just as he would assuredly refuse to accept the guilt for the abjectness and baseness that make man lower than an animalunless, of course, he were driven by insanity to act out the role of the archetype.
  [648] But although, when the masculine aspect of the Primordial Man comes forth again, it is the old Adam, who is black like the Shulamite, it is nevertheless the second Adam, i.e., the still older Adam before the Fall, Adam Kadmon. The ambiguity of this passage is too perfect for the author, who proves himself elsewhere to be a not particularly skilful forger, to have been conscious of it. The coming to consciousness of Adam Kadmon would indeed be a great illumination, for it would be a realization of the inner man or Anthropos, an archetypal totality transcending the sexes. In so far as this Man is divine, we could speak of a theophany. The Shulamites hope of becoming a white dove points to a future, perfect state. The white dove is a hint that the Shulamite will become Sophia,355 the Holy Ghost, while Adam Kadmon is an obvious parallel of Christ.
  --
  [651] It is naturally not the task of an empirical science to evaluate such spiritual developments from the standpoint of transcendental truth. It must content itself with establishing the existence of these processes and comparing them with parallel observations in modern man. It also has the right to attempt to map out the logical structure of such psychologems. The fact that it must push forward into regions where belief and doubt argue the question of truth does not prove that it has any intention of intervening or presuming to decide what the truth is. Its truth consists solely in establishing the facts and in explaining them without prejudice within the framework of empirical Psychology. Under no circumstances is it entitled to say whether the facts are valid or not, or to try to ascertain their moral or religious value. I must emphasize this so emphatically because my method is constantly suspected of being theology or metaphysics in disguise. The difficulty for my critics seems to be that they are unable to accept the concept of psychic reality. A psychic process is something that really exists, and a psychic content is as real as a plant or an animal. In spite of the fact that the duckbilled platypus, for example, cannot be logically derived from the general premises of zoology, it nevertheless indubitably exists, improbable as this may appear to prejudiced minds. It is not a fantasy and not just somebodys opinion but an immovable fact. It is perfectly true that one can play metaphysics with psychic facts, and particularly with ideas that have always been counted as metaphysical. But the ideas themselves are not metaphysical; they are empirically verifiable phenomena that are the proper subject of the scientific method.
  [652] With the statements of the Cabala, which as we have seen found their way into alchemy, our interpretation of Adam attains a scope and a depth that can hardly be surpassed. This interpretation includes Eve as the feminine principle itself. She appears chiefly as the lower, as Malchuth (kingdom), Shekinah (the Indwelling of God), or as Atarah (Crown), the equivalent below of Kether, the upper crown. She is also present in the hermaphroditic Sefiroth system, the right half of which is masculine and the left half feminine. Hence Adam Kadmon, as a personification of the whole inverted tree, is androgynous, but the system itself is a highly differentiated coniunctio symbol, and, as such, divided into three parts (three columns of three Sefiroth each). According to Hippolytus, the Naassenes divided the hermaphroditic Adam into three parts, just as they did Geryon.356 Geryon was triple-bodied357 and the possessor of the splendid cattle on the island of Erythia. Heracles slew him with an arrow, on which occasion Hera was wounded in the breast. On the same journey Heracles had threatened to shoot the sun because his rays were too hot. So the slaying of Geryon was the last in a series of three sacrileges.

5 - The Phenomenology of the Spirit in Fairytales, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  ON THE Psychology
  OF THE TRICKSTER-FIGURE
  --
  inquiry is the natural phenomenon. Now in Psychology, one of
  the most important phenomena is the statement, and in partic-
  --
  that Psychology voluntarily imposes on itself, for he will then
  be in a position to appreciate the phenomenological standpoint
  of modern Psychology, which is not always understood. This
  i [First published as a lecture, "Zur Psychologie des Geistes," in the Eranos-Jahr-
  --
  the individual and for collective life, Psychology completely
  lacks the means to prove their validity in the scientific sense.
  --
  7 Cf. Psychology and Alchemy, par. 115.
  8 Cf. the vision of the "naked boy" in Meister Eckhart (trans, by Evans, I, p. 438).
  --
  the Psychology of the unconscious wants to get a working
  knowledge of these matters, I would recommend a study of
  --
  and in particular to Psychology and Alchemy and " Psychology and Religion."
  39 The oldest representation I know of this problem is that of the four sons of
  --
  frontispiece to Psychology and Religion: West and East. Editors.]
  40 According to the dictum in the "Tabula smaragdina," "Quod est inferius, est
  --
  41 Cf. Psychology and Alchemy, fig. 54 and par. 539; and, for a more detailed
  account, "The Spirit Mercurius," par. 271.
  --
  the facts of Psychology. I have said previously that three func-
  tions can become differentiated, and only one remains under the
  --
  not specifically interested in Psychology can safely skip this sec-
  tion. For, in what follows, I have dealt with the abstruse-looking
  --
  tri bute, the mare a masculine one. Psychology can confirm this
  development as follows: to the degree that a man is over-
  --
  like mad. Only, heaven preserve us from Psychology that de-
  pravity might lead to self-knowledge! Rather let us have wars,
  --
  ON THE Psychology OF THE
  TRICKSTER-FIGURE 1
  --
  ON THE Psychology OF THE TRICKSTER-FIGURE
  the New Year with singing and dancing. The dances were the
  --
  ON THE Psychology OF THE TRICKSTER-FIGURE
  Hez, Sire Asnes, car chantez
  --
  historical angle. In Psychology as in biology we cannot afford to
  overlook or underestimate this question of origins, although the
  --
  ON THE Psychology OF THE TRICKSTER-FIGURE
  466 When, therefore, a primitive or barbarous consciousness
  --
  such personified reflections exist at all in empirical Psychology.
  As a matter of fact they do, and these experiences of split or
  --
  ON THE Psychology OF THE TRICKSTER-FIGURE
  stage of consciousness which existed before the birth of the
  --
  ON THE Psychology OF THE TRICKSTER-FIGURE
  mythological figure with its own cycle of legends unless, of
  --
  from the Psychology of the individual, namely the appearance
  of an impressive shadow figure antagonistically confronting a
  --
  only in medical Psychology, where we are concerned with in-
  dividual fantasies originating in the unconscious, but also in the
  --
  ON THE Psychology OF THE TRICKSTER-FIGURE
  civilization. The best examples of these "monkey tricks," as
  --
  ON THE Psychology OF THE TRICKSTER-FIGURE
  he lived with his family. I asked him if he had made it. He
  --
  complex Psychology are, in essence, not intellectual formula-
  is By the metaphor "standing behind the shadow" I am attempting to illustrate
  --
  ON THE Psychology OF THE TRICKSTER-FIGURE
  tions but names for certain areas of experience, and though

6.01 - THE ALCHEMICAL VIEW OF THE UNION OF OPPOSITES, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [665] The adepts strove to realize their speculative ideas in the form of a chemical substance which they thought was endowed with all kinds of magical powers. This is the literal meaning of their uniting the unio mentalis with the body. For us it is certainly not easy to include moral and philosophical reflections in this amalgamation, as the alchemists obviously did. For one thing we know too much about the real nature of chemical combination, and for another we have a much too abstract conception of the mind to be able to understand how a truth can be hidden in matter or what an effective balsam must be like. Owing to medieval ignorance both of chemistry and of Psychology, and the lack of any epistemological criticism, the two concepts could easily mix, so that things that for us have no recognizable connection with one another could enter into mutual relationship.
  [666] The dogma of the Assumption and the alchemical mysterium coniunctionis express the same fundamental thought even though in very different symbolism. Just as the Church insists on the literal taking up of the physical body into heaven, so the alchemists believed in the possibility, or even in the actual existence, of their stone or of the philosophical gold. In both cases belief was a substitute for the missing empirical reality. Even though alchemy was essentially more materialistic in its procedures than the dogma, both of them remain at the second, anticipatory stage of the coniunctio, the union of the unio mentalis with the body. Even Dorn did not venture to assert that he or any other adept had perfected the third stage in his lifetime. Naturally there were as many swindlers and dupes as ever who claimed to possess the lapis or golden tincture, or to be able to make it. But the more honest alchemists readily admitted that they had not yet plumbed the final secret.
  [667] One should not be put off by the physical impossibilities of dogma or of the coniunctio, for they are symbols in regard to which the allurements of rationalism are entirely out of place and miss the mark. If symbols mean anything at all, they are tendencies which pursue a definite but not yet recognizable goal and consequently can express themselves only in analogies. In this uncertain situation one must be content to leave things as they are, and give up trying to know anything beyond the symbol. In the case of dogma such a renunciation is reinforced by the fear of possibly violating the sanctity of a religious idea, and in the case of alchemy it was until very recently considered not worth while to rack ones brains over medieval absurdities. Today, armed with psychological understanding, we are in a position to penetrate into the meaning of even the most abstruse alchemical symbols, and there is no justifiable reason why we should not apply the same method to dogma. Nobody, after all, can deny that it consists of ideas which are born of mans imagining and thinking. The question of how far this thinking may be inspired by the Holy Ghost is not affected at all, let alone decided, by psychological investigation, nor is the possibility of a metaphysical background denied. Psychology cannot advance any argument either for or against the objective validity of any metaphysical view. I have repeated this statement in various places in order to give the lie to the obstinate and grotesque notion that a psychological explanation must necessarily be either psychologism or its opposite, namely a metaphysical assertion. The psychic is a phenomenal world in itself, which can be reduced neither to the brain nor to metaphysics.
  [668] I have just said that symbols are tendencies whose goal is as yet unknown.54 We may assume that the same fundamental rules obtain in the history of the human mind as in the Psychology of the individual. In psycho therapy it often happens that, long before they reach consciousness, certain unconscious tendencies betray their presence by symbols, occurring mostly in dreams but also in waking fantasies and symbolic actions. Often we have the impression that the unconscious is trying to enter consciousness by means of all sorts of allusions and analogies, or that it is making more or less playful attempts to attract attention to itself. One can observe these phenomena very easily in a dream-series. The series I discussed in Psychology and Alchemy offers a good example.55 Ideas develop from seeds, and we do not know what ideas will develop from what seeds in the course of history. The Assumption of the Virgin, for instance, is vouched for neither in Scripture nor in the tradition of the first five centuries of the Christian Church. For a long time it was officially denied even, but, with the connivance of the whole medieval and modern Church, it gradually developed as a pious opinion and gained so much power and influence that it finally succeeded in thrusting aside the necessity for scriptural proof and for a tradition going back to primitive times, and in attaining definition in spite of the fact that the content of the dogma is not even definable.56 The papal declaration made a reality of what had long been condoned. This irrevocable step beyond the confines of historical Christianity is the strongest proof of the autonomy of archetypal images.

6.02 - STAGES OF THE CONJUNCTION, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [672] This preliminary step, in itself a clear blend of Stoic philosophy and Christian Psychology, is indispensable for the differentiation of consciousness.63 Modern psycho therapy makes use of the same procedure when it objectifies the affects and instincts and confronts consciousness with them. But the separation of the spiritual and the vital spheres, and the subordination of the latter to the rational standpoint, is not satisfactory inasmuch as reason alone cannot do complete or even adequate justice to the irrational facts of the unconscious. In the long run it does not pay to cripple life by insisting on the primacy of the spirit, for which reason the pious man cannot prevent himself from sinning again and again and the rationalist must constantly trip up over his own irrationalities. Only the man who hides the other side in artificial unconsciousness can escape this intolerable conflict. Accordingly, the chronic duel between body and spirit seems a better though by no means ideal solution. The advantage, however, is that both sides remain conscious. Anything conscious can be corrected, but anything that slips away into the unconscious is beyond the reach of correction and, its rank growth undisturbed, is subject to increasing degeneration. Happily, nature sees to it that the unconscious contents will irrupt into consciousness sooner or later and create the necessary confusion. A permanent and uncomplicated state of spiritualization is therefore such a rarity that its possessors are canonized by the Church.
  [673] Since the soul animates the body, just as the soul is animated by the spirit, she tends to favour the body and everything bodily, sensuous, and emotional. She lies caught in the chains of Physis, and she desires beyond physical necessity. She must be called back by the counsel of the spirit from her lostness in matter and the world. This is a relief to the body too, for it not only enjoys the advantage of being animated by the soul but suffers under the disadvantage of having to serve as the instrument of the souls appetites and desires. Her wish-fantasies impel it to deeds to which it would not rouse itself without this incentive, for the inertia of matter is inborn in it and probably forms its only interest except for the satisfaction of physiological instincts. Hence the separation means withdrawing the soul and her projections from the bodily sphere and from all environmental conditions relating to the body. In modern terms it would be a turning away from sensuous reality, a withdrawal of the fantasy-projections that give the ten thousand things their attractive and deceptive glamour. In other words, it means introversion, introspection, meditation, and the careful investigation of desires and their motives. Since, as Dorn says, the soul stands between good and evil, the disciple will have every opportunity to discover the dark side of his personality, his inferior wishes and motives, childish fantasies and resentments, etc.; in short, all those traits he habitually hides from himself. He will be confronted with his shadow, but more rarely with the good qualities, of which he is accustomed to make a show anyway. He will learn to know his soul, that is, his anima and Shakti who conjures up a delusory world for him. He attains this knowledge, Dorn supposes, with the help of the spirit, by which are meant all the higher mental faculties such as reason, insight, and moral discrimination. But, in so far as the spirit is also a window into eternity and, as the anima rationalis immortal, it conveys to the soul a certain divine influx and the knowledge of higher things, wherein consists precisely its supposed animation of the soul. This higher world has an impersonal character and consists on the one hand of all those traditional, intellectual, and moral values which educate and cultivate the individual, and, on the other, of the products of the unconscious, which present themselves to consciousness as archetypal ideas. Usually the former predominate. But when, weakened by age or by criticism, they lose their power of conviction, the archetypal ideas rush in to fill the gap. Freud, correctly recognizing this situation, called the traditional values the super-ego, but the archetypal ideas remained unknown to him, as the belief in reason and the positivism of the nineteenth century never relaxed their hold. A materialistic view of the world ill accords with the reality and autonomy of the psyche.

6.04 - THE MEANING OF THE ALCHEMICAL PROCEDURE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [686] Thus Dorn describes the secret of the second stage of conjunction. To the modern mind such contrivances of thought will seem like nebulous products of a dreaming fancy. So, in a sense, they are, and for this reason they lend themselves to decipherment by the method of complex Psychology. In his attempt to make the obviously confused situation clearer, Dorn involved himself in a discussion of the ways and means for producing the quintessence, which was evidently needed for uniting the unio mentalis with the body. One naturally asks oneself how this alchemical procedure enters into it at all. The unio mentalis is so patently a spiritual and moral attitude that one cannot doubt its psychological nature. To our way of thinking, this immediately sets up a dividing wall between the psychic and the chemical process. For us the two things are incommensurable, but they were not so for the medieval mind. It knew nothing of the nature of chemical substances and their combination. It saw only enigmatic substances which, united with one another, inexplicably brought forth equally mysterious new substances. In this profound darkness the alchemists fantasy had free play and could playfully combine the most inconceivable things. It could act without restraint and, in so doing, portray itself without being aware of what was happening.
  [687] The free-ranging psyche of the adept used chemical substances and processes as a painter uses colours to shape out the images of his fancy. If Dorn, in order to describe the union of the unio mentalis with the body, reaches out for his chemical substances and implements, this only means that he was illustrating his fantasies by chemical procedures. For this purpose he chose the most suitable substances, just as the painter chooses the right colours. Honey, for instance, had to go into the mixture because of its purifying quality. As a Paracelsist, Dorn knew from the writings of the Master what high praises he had heaped upon it, calling it the sweetness of the earths, the resin of the earth which permeates all growing things, the Indian spirit which is turned by the influence of summer into a corporeal spirit.94 Thereby the mixture acquired the property not only of eliminating impurities but of changing spirit into body, and in view of the proposed conjunction of the spirit and the body this seemed a particularly promising sign. To be sure, the sweetness of the earths was not without its dangers, for as we have seen (n. 81) the honey could change into a deadly poison. According to Paracelsus it contains Tartarum, which as its name implies has to do with Hades. Further, Tartarum is a calcined Saturn and consequently has affinities with this malefic planet. For another ingredient Dorn takes Chelidonia (Chelidonium maius, celandine), which cures eye diseases and is particularly good for night-blindness, and even heals the spiritual benightedness (affliction of the soul, melancholy-madness) so much feared by the adepts. It protects against thunderstorms, i.e., outbursts of affect. It is a precious ingredient, because its yellow flowers symbolize the philosophical gold, the highest treasure. What is more important here, it draws the humidity, the soul,95 out of Mercurius. It therefore assists the spiritualization of the body and makes visible the essence of Mercurius, the supreme chthonic spirit. But Mercurius is also the devil.96 Perhaps that is why the section in which Lagneus defines the nature of Mercurius is entitled Dominus vobiscum.97

6.05 - THE PSYCHOLOGICAL INTERPRETATION OF THE PROCEDURE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [694] The answer to this question concerns us very closely, because here we come upon something that is of particular interest to modern Psychology: the adept produces a system of fantasies that has a special meaning for him. Although he keeps within the general framework of alchemical ideas, he does not repeat a prescribed pattern, but, following his own fancy, devises an individual series of ideas and corresponding actions which it is evident have a symbolic character. He starts with the production of the medicine that will unite the unio mentalis, his spiritual position, with the body. The ambiguity already begins here: is the corpus his human body or the chemical substance? Apparently it is, to start off with, his living body, which as everyone knows has different desires from the spirit. But hardly has the chemical process got under way than the body is what remains behind in the retort from the distillation of the wine, and this phlegm is then treated like the subtle body of the soul in the purgatorial fire. Like it, the residue from the wine must pass through many subliming fires until it is so purified that the air-coloured quintessence can be extracted from it.
  [695] This singular identity, simply postulated and never taken as a problem, is an example of that participation mystique which Lvy-Bruhl very rightly stressed as being characteristic of the primitive mentality.106 The same is true of the unquestionably psychic unio mentalis, which is at the same time a substance-like truth hidden in the body, which in turn coincides with the quintessence sublimed from the phlegm. It never occurred to the mind of the alchemists to cast any doubt whatsoever on this intellectual monstrosity. We naturally think that such a thing could happen only in the dark Middle Ages. As against this I must emphasize that we too have not quite got out of the woods in this respect, for a philosopher once assured me in all seriousness that thought could not err, and a very famous professor, whose assertions I had ventured to criticize, came out with the magisterial dictum: It must be right because I have thought it.
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  [700] In a psychological sense Mercurius represents the unconscious, for this is to all appearances that spirit which comes closest to organic matter and has all the paradoxical qualities attributed to Mercurius. In the unconscious are hidden those sparks of light (scintillae), the archetypes, from which a higher meaning can be extracted.112 The magnet that attracts the hidden thing is the self, or in this case the theoria or the symbol representing it, which the adept uses as an instrument.113 The extractio is depicted figuratively in an illustration in Reusners Pandora: a crowned figure, with a halo, raising a winged, fish-tailed, snake-armed creature (the spirit), likewise crowned with a halo, out of a lump of earth.114 This monster represents the spiritus mercurialis, the soul of the world or of matter freed from its fetters; the filius macrocosmi, the child of sun and moon born in the earth, the hermaphroditic homunculus, etc. Basically all these synonyms describe the inner man as a parallel or complement of Christ. The reader who seeks further information on this figure should refer to Psychology and Alchemy115 and Aion.116
  [701] Let us now turn to another ingredient of the mixture, namely the rosemary flowers (flores rosis marini). In the old pharmacopeia, rosemary (Rosmarinus officinalis) was regarded as an antitoxin, presumably on symbolic grounds which may be connected with its curious name. Ros marinus (sea-dew) was for the alchemist a welcome analogy for the aqua permanens, which in its turn was Mercurius.117 But what lends rosemary its special significance is its sweet smell and taste. The sweet odour of the Holy Ghost occurs not only in Gnosticism but also in ecclesiastical language,118 and of course in alchemythough here there are more frequent references to the characteristic stench of the underworld, the odor sepulchrorum. Rosemary was often used in marriage customs and as a love philtre, and therefore had for the alchemista binding power, which was of course particularly favourable for the purpose of conjunction.119 Thus the Holy Ghost is the spiration binding Father and Son, just as, in alchemy, he occasionally appears as the ligament of body and soul. These different aspects of rosemary signify so many qualities which are imparted to the mixture.

6.06 - SELF-KNOWLEDGE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [708] Confrontation with the shadow produces at first a dead balance, a standstill that hampers moral decisions and makes convictions ineffective or even impossible. Everything becomes doubtful, which is why the alchemists called this stage nigredo, tenebrositas, chaos, melancholia. It is right that the magnum opus should begin at this point, for it is indeed a well-nigh unanswerable question how one is to confront reality in this torn and divided state. Here I must remind the reader who is acquainted neither with alchemy nor with the Psychology of the unconscious that nowadays one very seldom gets into such a situation. Nobody now has any sympathy with the perplexities of an investigator who busies himself with magical substances, and there are relatively few people who have experienced the effects of an analysis of the unconscious on themselves, and almost nobody hits on the idea of using the objective hints given by dreams as a theme for meditation. If the ancient art of meditation is practised at all today, it is practised only in religious or philosophical circles, where a theme is subjectively chosen by the meditant or prescribed by an instructor, as in the Ignatian Exercitia or in certain theosophical exercises that developed under Indian influence. These methods are of value only for increasing concentration and consolidating consciousness, but have no significance as regards effecting a synthesis of the personality. On the contrary, their purpose is to shield consciousness from the unconscious and to suppress it. They are therefore of therapeutic value only in cases where the conscious is liable to be overwhelmed by the unconscious and there is the danger of a psychotic interval.
  [709] In general, meditation and contemplation have a bad reputation in the West. They are regarded as a particularly reprehensible form of idleness or as pathological narcissism. No one has time for self-knowledge or believes that it could serve any sensible purpose. Also, one knows in advance that it is not worth the trouble to know oneself, for any fool can know what he is. We believe exclusively in doing and do not ask about the doer, who is judged only by achievements that have collective value. The general public seems to have taken cognizance of the existence of the unconscious psyche more than the so-called experts, but still nobody has drawn any conclusions from the fact that Western man confronts himself as a stranger and that self-knowledge is one of the most difficult and exacting of the arts.
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  [716] If we have hazarded a parallel between Albertuss views and the discontinuity of protons and energy quanta, we are obliged to attempt another parallel in regard to the symbolical statements. These, as we have seen from Dorn (supra, sec. 3), refer to the psychological aspect of Mercurius. In order to avoid needless repetition, I must here refer the reader to my earlier investigations of Mercurius and the symbols of the self in alchemy. Anyone who knows the extraordinary importance of the concept of psychic wholeness in the practical as well as theoretical Psychology of the unconscious will not be surprised to learn that Hermetic philosophy gave this idea, in the form of the lapis Philosophorum, pre-eminence over all other concepts and symbols. Dorn in particular made this abundantly and unequivocally clear, in which respect he has the authority of the oldest sources. It is not true that alchemy devised such an interpretation of the arcanum only at the end of the sixteenth century; on the contrary, the idea of the self affords the clue to the central symbols of the art in all centuries, in Europe, the Near East, and in China. Here again I must refer the reader to my previous works.139 Unfortunately it is not possible to exhaust the wealth of alchemical ideas in a single volume.
  [717] By introducing the modern concept of the self we can explain the paradoxes of Albertus without too much difficulty. Mercurius is matter and spirit; the self, as its symbolism proves, embraces the bodily sphere as well as the psychic. This fact is expressed particularly clearly in mandalas.140 Mercurius is also the water, which, as the text emphasizes, occupies a middle position between the volatile (air, fire) and the solid (earth), since it occurs in both liquid and gaseous form, and also as a solid in the form of ice. Mercurius shares his aquaeositas with water, since on the one hand he is a metal and amalgamates himself in solid form with other metals, and on the other hand is liquid and evaporable. The deeper reason why he is so frequently compared with water is that he unites in himself all those numinous qualities which water possesses. Thus, as the central arcanum, the

6.07 - THE MONOCOLUS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [737] Thus, the language of the alchemists is at first sight very different from our psychological terminology and way of thinking. But if we treat their symbols in the same way as we treat modern fantasies, they yield a meaning such as we have already deduced from the problematical modern material. The obvious objection that the meaning conveyed by the modern fantasy-material has been uncritically transferred to the historical material, which the alchemists interpreted quite differently, is disproved by the fact that even in the Middle Ages confessed alchemists interpreted their symbols in a moral and philosophical sense. Their philosophy was, indeed, nothing but projected Psychology. For as we have said, their ignorance of the real nature of chemical matter favoured the tendency to projection. Never do human beings speculate more, or have more opinions, than about things which they do not understand.

6.08 - THE CONTENT AND MEANING OF THE FIRST TWO STAGES, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [742] Since earliest times, therefore, men have had recourse in such situations to artificial aids, ritual actions such as dances, sacrifices, identification with ancestral spirits, etc., in the obvious attempt to conjure up or reawaken those deeper layers of the psyche which the light of reason and the power of the will can never reach, and to bring them back to memory. For this purpose they used mythological or archetypal ideas which expressed the unconscious. So it has remained to the present time, when the day of the believer begins and ends with prayer, that is, with a rite dentre et de sortie. This exercise fulfils its purpose pretty well. If it did not, it would long since have fallen into disuse. If ever it lost its efficacy to any great extent, it was always in individuals or social groups for whom the archetypal ideas have become ineffective. Though such ideas or reprsentations collectives are always true in so far as they express the unconscious archetype, their verbal and pictorial form is greatly influenced by the spirit of the age. If this changes, whether by contact with understand why the alchemists called their nigredo melancholia, a black blacker than black, night, an affliction of the soul, confusion, etc., or, more pointedly, the black raven. For us the raven seems only a funny allegory, but for the medieval adept it was, as we have said, a well-known allegory of the devil.216 Correctly assessing the psychic danger in which he stood, it was therefore of the utmost importance for him to have a favourable familiar as a helper in his work, and at the same time to devote himself diligently to the spiritual exercise of prayer; all this in order to meet effectively the consequences of the collision between his consciousness and the darkness of the shadow. Even for modern Psychology the confrontation with the shadow is not a harmless affair, and for this reason it is often circumvented with cunning and caution. Rather than face ones own darkness, one contents oneself with the illusion of ones civic rectitude. Certainly most of the alchemists handled their nigredo in the retort without knowing what it was they were dealing with. But it is equally certain that adepts like Morienus, Dorn, Michael Maier, and others knew in their way what they were doing. It was this knowledge, and not their greed for gold, that kept them labouring at the apparently hopeless opus, for which they sacrificed their money, their goods, and their life.
  [743] Their spirit was their own belief in the lighta spirit which drew the soul to itself from its imprisonment in the body; but the soul brought with it the darkness of the chthonic spirit, the unconscious. The separation was so important because the dark deeds of the soul had to be checked. The unio mentalis signified, therefore, an extension of consciousness and the governance of the souls motions by the spirit of truth. But since the soul made the body to live and was the principle of all realization, the philosophers could not but see that after the separation the body and its world were dead.217 They therefore called this state the grave, corruption, mortification, and so on, and the problem then arose of reanimation, that is, of reuniting the soul with the inanimate body. Had they brought about this reanimation in a direct way, the soul would simply have snapped back a foreign and possibly more advanced civilization, or through an expansion of consciousness brought about by new discoveries and new knowledge, then the rite loses its meaning and degenerates into mere superstition. Examples of this on a grand scale are the extinction of the ancient Egyptian civilization and the dying out of the gods of Greece and Rome. A similar phenomenon can be observed in China today.
  [744] The demand that arises under such conditions is for a new interpretation, in accord with the spirit of the age, of the archetypes that compensate the altered situation of consciousness. Christianity, for instance, was a new and more suitable formulation of the archetypal myth, which in its turn gave the rite its vitality. The archetype is a living idea that constantly produces new interpretations through which that idea unfolds. This was correctly recognized by Cardinal Newman in regard to Christianity.218 Christian doctrine is a new interpretation and development of its earlier stages, as we can see very clearly from the ancient tradition of the God-man. This tradition is continued in the unfolding of ecclesiastical dogma, and it is naturally not only the archetypes mentioned in the canonical writings of the New Testament that develop, but also their near relatives, of which we previously knew only the pagan forerunners. An example of this is the newest dogma concerning the Virgin; it refers unquestionably to the mother goddess who was constantly associated with the young dying son. She is not even purely pagan, since she was very distinctly prefigured in the Sophia of the Old Testament. For this reason the definition of the new dogma does not really go beyond the depositum fidei, for the mother goddess is naturally implied in the archetype of the divine son and accordingly underwent a consistent development in the course of the centuries.219 The depositum fidei corresponds in empirical reality to the treasure-house of the archetypes, the gazophylacium of the alchemists, and the collective unconscious of modern Psychology.
  [745] The objection raised by theologians that the final state of the dogma in any such development would be necessarily more complete or perfect than in the apostolic era is untenable. Obviously the later interpretation and formulation of the archetype will be much more differentiated than in the beginning. A glance at the history of dogma is sufficient to confirm this. One has only to think of the Trinity, for which there is no direct evidence in the canonical writings. But it does not follow from this that the primitive Christians had a less complete knowledge of the fundamental truths. Such an assumption borders on pernicious intellectualism, for what counts in religious experience is not how explicitly an archetype can be formulated but how much I am gripped by it. The least important thing is what I think about it.220
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  [748] This raised the question of the way in which the coniunctio could be effected. Dorn answered this by proposing, instead of an overcoming of the body, the typical alchemical process of the separatio, solutio, incineratio, sublimatio, etc. of the red or white wine, the purpose of this procedure being to produce a physical equivalent of the substantia coelestis, recognized by the spirit as the truth and as the image of God innate in man. Whatever names the alchemists gave to the mysterious substance they sought to produce, it was always a celestial substance, i.e., something transcendental, which, in contrast to the perishability of all known matter, was incorruptible, inert as a metal or a stone, and yet alive, like an organic being, and at the same time a universal medicament. Such a body was quite obviously not to be met with in experience. The tenacity with which the adepts pursued this goal for at least seventeen hundred years can be explained only by the numinosity of this idea. And we do indeed find, even in the ancient alchemy of Zosimos, clear indications of the archetype of the Anthropos,221 as I have shown in Psychology and Alchemy; an image that pervades the whole of alchemy down to the figure of the homunculus in Faust. The idea of the Anthropos springs from the notion of an original state of universal animation, for which reason the old Masters interpreted their Mercurius as the anima mundi; and just as the original animation could be found in all matter, so too could the anima mundi. It was imprinted on all bodies as their raison dtre, as an image of the demiurge who incarnated in his own creation and got caught in it. Nothing was easier than to identify this anima mundi with the Biblical imago Dei, which represented the truth revealed to the spirit. For the early thinkers the soul was by no means a merely intellectual concept; it was visualized sensuously as a breath-body or a volatile but physical substance which, it was readily supposed, could be chemically extracted and fixed by means of a suitable procedure. This intention was served by the preparation of the phlegma vini. As I pointed out earlier, this was not the spirit and water of the wine but its solid residue, the chthonic and corporeal part which would not ordinarily be regarded as the essential and valuable thing about the wine.
  [749] What the alchemist sought, then, to help him out of his dilemma was a chemical operation which we today would describe as a symbol. The procedure he followed was obviously an allegory of his postulated substantia coelestis and its chemical equivalent. To that extent the operation was not symbolical for him but purposive and rational. For us, who know that no amount of incineration, sublimation, and centrifuging of the vinous residue can ever produce an air-coloured quintessence, the entire procedure is fantastic if taken literally. We can hardly suppose that Dorn, either, meant a real wine but, after the manner of the alchemists, vinum ardens, acetum, spiritualis sanguis, etc., in other words Mercurius non vulgi, who embodied the anima mundi. Just as the air encompasses the earth, so in the old view the soul is wrapped round the world. As I have shown, we can most easily equate the concept of Mercurius with that of the unconscious. If we add this term to the recipe, it would run: Take the unconscious in one of its handiest forms, say a spontaneous fantasy, a dream, an irrational mood, an affect, or something of the kind, and operate with it. Give it your special attention, concentrate on it, and observe its alterations objectively. Spare no effort to devote yourself to this task, follow the subsequent transformations of the spontaneous fantasy attentively and carefully. Above all, dont let anything from outside, that does not belong, get into it, for the fantasy-image has everything it needs.222 In this way one is certain of not interfering by conscious caprice and of giving the unconscious a free hand. In short, the alchemical operation seems to us the equivalent of the psychological process of active imagination.
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  [751] The analyst who is himself struggling for all those things which he seeks to inculcate into his patients will not get round the problem of the transference so easily. The more he knows how difficult it is for him to solve the problems of his own life, the less he can overlook the fear and uncertainty or the frivolity and dangerously uncritical attitude of his patients. Even Freud regarded the transference as a neurosis at second hand and treated it as such. He could not simply shut the door, but honestly tried to analyze the transference away. This is not so simple as it sounds when technically formulated. Practice often turns out to be rather different from theory. You want, of course, to put a whole man on his feet and not just a part of him. You soon discover that there is nothing for him to stand on and nothing for him to hold on to. Return to the parents has become impossible, so he hangs on to the analyst. He can go neither backwards nor forwards, for he sees nothing before him that could give him a hold. All so-called reasonable possibilities have been tried out and have proved useless. Not a few patients then remember the faith in which they were brought up, and some find their way back to it, but not all. They know, perhaps, what their faith ought to mean to them, but they have found to their cost how little can be achieved with will and good intentions if the unconscious does not lend a hand. In order to secure its co-operation the religions have long turned to myths for help, or rather, the myths always flung out bridges between the helpless consciousness and the effective ides forces of the unconscious. But you cannot, artificially and with an effort of will, believe the statements of myth if you have not previously been gripped by them. If you are honest, you will doubt the truth of the myth because our present-day consciousness has no means of understanding it. Historical and scientific criteria do not lend themselves to a recognition of mythological truth; it can be grasped only by the intuitions of faith or by Psychology, and in the latter case although there may be insight it remains ineffective unless it is backed by experience.
  [752] Thus the modern man cannot even bring about the unio mentalis which would enable him to accomplish the second degree of conjunction. The analysts guidance in helping him to understand the statements of his unconscious in dreams, etc. may provide the necessary insight, but when it comes to the question of real experience the analyst can no longer help him: he himself must put his hand to the work. He is then in the position of an alchemists apprentice who is inducted into the teachings by the Master and learns all the tricks of the laboratory. But sometime he must set about the opus himself, for, as the alchemists emphasize, nobody else can do it for him. Like this apprentice, the modern man begins with an unseemly prima materia which presents itself in unexpected forma contemptible fantasy which, like the stone that the builders rejected, is flung into the street and is so cheap that people do not even look at it. He will observe it from day to day and note its alterations until his eyes are opened or, as the alchemists say, until the fishs eyes, or the sparks, shine in the dark solution. For the eyes of the fish are always open and therefore must always see, which is why the alchemists used them as a symbol of perpetual attention. (Pis. 8 and 9.)

6.09 - THE THIRD STAGE - THE UNUS MUNDUS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [768] All that is is not encompassed by our knowledge, so that we are not in a position to make any statements about its total nature. Microphysics is feeling its way into the unknown side of matter, just as complex Psychology is pushing forward into the unknown side of the psyche. Both lines of investigation have yielded findings which can be conceived only by means of antinomies, and both have developed concepts which display remarkable analogies. If this trend should become more pronounced in the future, the hypothesis of the unity of their subject-matters would gain in probability. Of course there is little or no hope that the unitary Being can ever be conceived, since our powers of thought and language permit only of antinomian statements. But this much we do know beyond all doubt, that empirical reality has a transcendental backgrounda fact which, as Sir James Jeans has shown, can be expressed by Platos parable of the cave. The common background of microphysics and depth- Psychology is as much physical as psychic and therefore neither, but rather a third thing, a neutral nature which can at most be grasped in hints since in essence it is transcendental.
  [769] The background of our empirical world thus appears to be in fact a unus mundus. This is at least a probable hypothesis which satisfies the fundamental tenet of scientific theory: Explanatory principles are not to be multiplied beyond the necessary. The transcendental psychophysical background corresponds to a potential world in so far as all those conditions which determine the form of empirical phenomena are inherent in it. This obviously holds good as much for physics as for Psychology, or, to be more precise, for macrophysics as much as for the Psychology of consciousness.
  [770] So if Dorn sees the third and highest degree of conjunction in a union or relationship of the adept, who has produced the caelum, with the unus mundus, this would consist, psychologically, in a synthesis of the conscious with the unconscious. The result of this conjunction or equation is theoretically inconceivable, since a known quantity is combined with an unknown one; but in practice as many far-reaching changes of consciousness result from it as atomic physics has produced in classical physics. The nature of the changes which Dorn expects from the third stage of the coniunctio can be established only indirectly from the symbolism used by the adepts. What he called caelum is, as we have seen, a symbolic prefiguration of the self. We can conclude from this that the desired realization of the whole man was conceived as a healing of organic and psychic ills, since the caelum was described as a universal medicine (the panacea, alexipharmic, medicina catholica, etc.). It was regarded also as the balsam and elixir of life, as a life-prolonging, streng thening, and rejuvenating magical potion. It was a living stone, a
  --
  [775] This solution was a compromise to the disadvantage of physis, but it was nevertheless a noteworthy attempt to bridge the dissociation between spirit and matter. It was not a solution of principle, for the very reason that the procedure did not take place in the real object at all but was a fruitless projection, since the caelum could never be fabricated in reality. It was a hope that was extinguished with alchemy and then, it seems, was struck off the agenda for ever. But the dissociation remained, and, in quite the contrary sense, brought about a far better knowledge of nature and a sounder medicine, while on the other hand it deposed the spirit in a manner that would paralyse Dorn with horror could he see it today. The elixir vitae of modern science has already increased the expectation of life very considerably and hopes for still better results in the future. The unio mentalis, on the other hand, has become a pale phantom, and the veritas Christiana feels itself on the defensive. As for a truth that is hidden in the human body, there is no longer any talk of that. History has remorselessly made good what the alchemical compromise left unfinished: the physical man has been unexpectedly thrust into the foreground and has conquered nature in an undreamt-of way. At the same time he has become conscious of his empirical psyche, which has loosened itself from the embrace of the spirit and begun to take on so concrete a form that its individual features are now the object of clinical observation. It has long ceased to be a life-principle or some kind of philosophical abstraction; on the contrary, it is suspected of being a mere epiphenomenon of the chemistry of the brain. Nor does the spirit any longer give it life; rather is it conjectured that the spirit owes its existence to psychic activity. Today Psychology can call itself a science, and this is a big concession on the part of the spirit. What demands Psychology will make on the other natural sciences, and on physics in particular, only the future can tell.

6.0 - Conscious, Unconscious, and Individuation, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  pression on medical Psychology, because they give rise to all
  sorts of psychic and physiological symptoms. In these circum-
  --
  conscious," pars. 2g6ff.; Psychology and Alchemy, Part II. Cf. also the third
  paper in this volume.
  --
  13 For an example of the method, see Psychology and Alchemy, Part II.
  14 In my Symbols of Transformation, I have described the case of a young woman
  --
  had studied Psychology for nine years. She had read all the more
  recent literature in this field. In 1928, at the age of fifty-five,
  --
  2Cf. Psychology and Alchemy, pars. 138L, 306, and Wei Po-yang, "An Ancient
  Chinese Treatise on Alchemy."
  --
  3 Psychology and Alchemy, par. 109, n. 38.
  294
  --
  the Psychology of our pictures. However, it anticipates some
  things that will only become clear when we examine the pic-
  --
  legs (The axiom of Maria! Cf. Psychology and Alchemy, pars. 209L)
  37 Hist, nat., Lib. XXXIII, cap. vii.
  --
  49 Cf. Psychology and Alchemy, par. 329, for the a priori presence of the mandala
  symbol. so Details in ibid., par. 406.
  --
  53 Psychology and Alchemy, Part III, ch. 5.
  54 Cf. Wilhelm and Jung, The Secret of the Golden Flower.
  --
  Analytical Psychology (2nd. edn., 1920).
  306
  --
  ticulars in Psychology and Alchemy, par. 172; fig. 214 is a repetition of the
  quadrangulum secretum sapientum from the Tractatus aureus (1610), p. 43.
  --
  67 Psychology and Alchemy, par. 204; "The Phenomenology of the Spirit in
  Fairytales," pars. 425 and 430; and Psychology and Religion, par. 184.
  68 Psychology and Alchemy, index, s.v. "quartering."
  310
  --
  76 Christ in medieval alchemy. Cf. Psychology and Alchemy, Part III, ch. 5.
  312
  --
  moon. Cf. "The Psychology of the Transference," par. 421, n. 17.
  80 More on this in "On the Nature of the Psyche," par. 498.
  --
  90 Psychology and Alchemy, par. 457.
  lOOHauck, Realencyclopadie fur protestantische Theologie, IV, p. 173, li. 59.
  --
  no Psychology and Alchemy, pars. 214L
  326
  --
  in [Cf. "Answer to Job," Psychology and Religion, par. 595, n. 8. Editors.]
  115 The seven kings refer to previous aeons, "perished" worlds, and the four
  --
  and unconscious triads o[ functions in Psychology. Cf. supra, "The Phenomenology
  of the Spirit in Fairytales," pars. 425 and 436ft.
  --
  been rediscovered by modern Psychology. There are products of
  active imagination, and also dreams, which reproduce the same
  --
  guage of the / Ching, because it too is based on the Psychology
  of the individuation process that forms one of the main interests
  --
  m> Psychology ana Alchemy, par. 338.
  149 The same idea as the transformation into the lapis. Cf. ibid., par. 378.
  --
  dream described in Two Essays on Analytical Psychology, pars. 8off.
  160 in Egypt, the heliacal rising of Cancer indicates the beginning of the annual
  --
  Amitdyur-dhydna Siitra; cf. "The Psychology of Eastern Meditation," pp. 56off.
  168 1 do not hesitate to take the synchronistic phenomena that underlie astrology
  --
  and for an understanding of its Psychology I must refer the
  reader to my account in the " Psychology of the Transference." 17
  --
  prozess," p. 272; Gerhard Adler, Studies in Analytical Psychology, pp. goff.
  176 Active imagination is also mentioned in "The Aims of Psycho therapy," pars.
  --
  fore, and in Psychology and Alchemy I gave a detailed account,
  with running commentary, of the mandala symbols that came
  --
  2 Cf. Psychology and Alchemy, pars. 122ft.
  3 [Cf. Jung, Psychological Commentary on the Tibetan Book of the Dead,
  --
  The Psychology of such a picture reappears in ecclesiastical
  tradition. The Shiva-Shakti of the East is known in the West as
  --
  red, the other white. For the significance of these colours see Psychology and
  Alchemy, index, s.v. "colours."
  --
  27 C The Psychology of Eastern Meditation," par. 942.
  28 Cf. John Read, Prelude to Chemistry, frontispiece.
  --
  29 Cf. Psychology and Alchemy, pars. 334 and 404.
  376
  --
  conscious. This piece of Psychology was expressed by the al-
  chemists in their Mercurius duplex, who on the one hand is
  --
  a variant of the sand-painting reproduced in Psychology and Alchemy, fig. 110.
  380
  --
  alchemy was the same as underlies the Psychology of the un-
  conscious, namely individuation, the integration of the self.
  --
  terize a species. What Psychology designates as archetype is really
  a particular, frequently occurring, formal aspect of instinct, and
  --
  Adler, Gerhard. Studies in Analytical Psychology. London, 1948;
  2nd edn., London, 1966, New York, 1967.
  --
   . "Answer to Job." In: Psychology and Religion: West and East,
  q.v.
   . "Brother Klaus." In: Psychology and Religion: West and
  East, q.v.
  --
   . Collected Papers on Analytical Psychology. Edited by Con-
  stance Long. 2nd edn., London, 1917; New York, 1920.
  --
   . "On the Psychology and Pathology of So-called Occult Phe-
  nomena." In: Psychiatric Studies, q.v.
  --
  In: Psychology and Religion: West and East, q.v.
   . Psychological Commentary on "The Tibetan Book of the
  --
   . Psychology and Alchemy. Collected Works* Vol. 12. New
  York and London, 2nd edn., 1968.
   . "The Psychology of Eastern Meditation." In: Psychology and
  Religion: West and East, q.v.
  --
   . Psychology and Religion: West and East. Collected Works*
  Vol. 11. New York and London, 1958.
   . "The Psychology of the Transference." In: The Practice of
  Psycho therapy, q.v.
   . Psychology of the Unconscious. Translated by Beatrice M.
  Hinkle. New York, 1916; London, 1917. (Superseded by Symbols
  --
  Two Essays on Analytical Psychology, q.v.
   . "Spirit and Life." In: The Structure and Dynamics of the
  --
   . "Transformation Symbolism in the Mass." In: Psychology and
  Religion: West and East, q.v.
   . Two Essays on Analytical Psychology. Collected Works * Vol.
  7. New York and London, 2nd edn., 1966.
  --
  Baynes, in: Animus and Anima. (The Analytical Psychology Club
  of New York.) New York, 1957.
  --
  Wundt, Wilhelm. Principles of Physiological Psychology. Trans-
  lated from 5th German edition. London, 1904. (Original: Grund-
  --
  complex Psychology, therapeutic
  method of, 40
  --
  and mythology, 152; Psychology
  of, 152; relation to dreamer, 118;
  --
  Freudian, 303; Psychology, 29
  friend(s), 133; pair of, 147; two,
  --
  Analytical Psychology, 306/2;
  Commentary on "The Secret of
  --
  328/2, 343/2, 355; Psychology
  and Religion: West and East,
  --
  314/2, 346; Psychology of the
  Unconscious, 50/2, 153/2; "Rela-
  --
  Analytical Psychology, 86/2,
  162/2, 164/2, 343/2; "Visions of
  --
  mass; Psychology s.v. mob /mass
  Mass, the (religious rite), 115, 117;
  --
  mother and, 85; Psychology of,
  and anima, 56; psychopathology
  --
  sexual instinct, and Psychology, 43
  sexuality, in Freudian Psychology, 29
  sexual rites, 184
  --
  statement, in Psychology, 207
  statue, antique, 191
  --
  therapeutics, see complex Psychology
  therapy: anima and, 71; of neuroses,
  --
  previously published, such as Psychology of the Unconscious, which is now
  entitled Symbols of Transformation; works originally written in English,
  such as Psychology and Religion; works not previously translated, such as
  Axon; and, in general, new translations of virtually all of Professor Jung's
  --
  On the Psychology and Pathology of So-Called Occult Phenomena
  (1902)
  --
  The Psychology of Dementia Praecox (1907)
  The Content of the Psychoses (1908/1914)
  --
  A Contri bution to the Psychology of Rumour (1910-11)
  On the Significance of Number Dreams (1910-11)
  --
  Prefaces to "Collected Papers on Analytical Psychology" (1916, 1917)
  The Significance of the Father in the Destiny of the Individual
  --
  7. TWO ESSAYS ON ANALYTICAL Psychology
  On the Psychology of the Unconscious (1917/1926/1943)
  The Relations between the Ego and the Unconscious (1928)
  Appendices: New Paths in Psychology (1912); The Structure of the
  Unconscious (1916) (new versions, with variants, 1966)
  --
  The Significance of Constitution and Heredity in Psychology (1929)
  Psychological Factors Determining Human Behaviour (1937)
  --
  General Aspects of Dream Psychology (1916/1948)
  On the Nature of Dreams (1945/1948)
  --
  Basic Postulates of Analytical Psychology (1931)
  Analytical Psychology and Weltanschauung (1928/1931)
  The Real and the Surreal (1933)
  --
  The Psychology of the Child Archetype (1940)
  The Psychological Aspects of the Kore (1941)
  --
  On the Psychology of the Trickster-Figure (1954)
  Conscious, Unconscious, and Individuation (1939)
  --
  Background to the Psychology of Christian Alchemical Symbolism
  Gnostic Symbols of the Self
  --
  The Meaning of Psychology for Modern Man (1933/1934)
  The State of Psycho therapy Today (1934)
  --
  Good and Evil in Analytical Psychology (1959)
  Introduction to Wolff's "Studies in Jungian Psychology" (1959)
  The Swiss Line in the European Spectrum (1928)
  --
  Complications of American Psychology (1930)
  The Dreamlike World of India (1939)
  --
  fn. Psychology AND RELIGION: WEST AND EAST
  WESTERN RELIGION
  --
  The Psychology of Eastern Meditation (1943)
  The Holy Men of India: Introduction to Zimmer's "Der Weg zum
  --
  *i2. Psychology AND ALCHEMY (1944)
  Prefatory Note to the English Edition ([1951?] added 1967)
  --
  On the Relation of Analytical Psychology to Poetry (1922)
   Psychology and Literature (1930/1950)
  --
  The Psychology of the Transference (1946)
  Appendix: The Realities of Practical Psycho therapy ([1937] added,
  --
  Analytical Psychology and Education: Three Lectures (1926/1946)
  The Gifted Child (1943)
  --
  7. Two Essays on Analytical Psychology
  (1953; 2nd edn. f 1966)
  --
  1 1 . Psychology and Religion: West and East
  (7958; 2nd edn., 1969)
  12. Psychology and Alchemy
  (7953; 2nd edn. f 1968)

6.10 - THE SELF AND THE BOUNDS OF KNOWLEDGE, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [789] That a psychological approach to these matters draws man more into the centre of the picture as the measure of all things cannot be denied. But this gives him a significance which is not without justification. The two great world-religions, Buddhism and Christianity, have, each in its own way, accorded man a central place, and Christianity has stressed this tendency still further by the dogma that God became very man. No Psychology in the world could vie with the dignity that God himself has accorded to him.

APPENDIX I - Curriculum of A. A., #Liber ABA, #Aleister Crowley, #Philosophy
    Liber CCLXV. (265) [] - The Structure of the Mind ::: A Treatise on Psychology from the mystic an magical standpoint. Its study will help the aspirant to make a detailed scientific analysis of his mind, and so learn to control it. Unpublished.
    Liber CCC. (300) [E] - Khabs am Pekht ::: A special instruction for the Promulgation of the Law. This is the first and most important duty of every Aspirant of whatever grade. It builds up in him the character and Karma which forms the Spine of Attainment. Equinox III, I, p. 171

Blazing P1 - Preconventional consciousness, #unset, #Arthur C Clarke, #Fiction
  Integral Spirituality and Integral Psychology.6 Wilber uses colors as shorth and for each stage
  of consciousness along a spectrum. The paper details one developmental stage of
  --
  A few last notes about the developmental Psychology terrain ahead
  Ive focused on six developmental lines in this document, yet over two dozen have been
  identified.8 These six are often referred to in developmental Psychology in general, and
  Integral Theory specifically, due to the depth of the research behind them and their powerful
  --
  period will reflect this underlying Psychology. Thus both joy in the exercise of physical or
  behavioral competence and fear of adult reaction to rule violations (based on consequences
  --
  They show a dominant-submissive type of Psychology. They show stubborn resistiveness to
  power exercised by others, but obeisance to others when overpowered, when they are afraid,
  --
  framework in Integral Psychology, 2000, p. 206.
  With respect to self-identity and morals, there are some stages of consciousness which have two stages of that
  --
  See the charts starting on p. 197 of Wilbers Integral Psychology: Consciousness, spirit, Psychology, therapy,
  2000
  --
  Fowler, Stages of faith: The Psychology of human development and the quest for meaning, 1995, p. 121
  35
  --
  Kohlberg, "The concepts of Developmental Psychology as the Central Guide to Education: Examples from
  Cognitive, Moral, and Psychological Education", 1971
  --
  Fowler, Stages of faith: The Psychology of human development and the quest for meaning, 1995, pp. 133-134
  53
  --
  Fowler, Stages of faith: The Psychology of human development and the quest for meaning, 1995, pp. 149-150
  67
  --
  Fowler, James W. (1995). Stages of Faith: The Psychology of human Development and the
  Quest for Meaning. San Francisco: HarperCollins.
  --
  Kohlberg, Lawrence (1971). The concepts of developmental Psychology as the central guide
  to education: Examples from cognitive, moral, and psychological education, in M. C.
  Reynolds (Ed.), The Proceedings of the Conference on Psychology and the Process of
  Schooling in the Next Decade: Alternative Conceptions. A publication of the Leadership
  --
  Kohlberg, L. (1984). The Psychology of moral development: The nature and validity of moral
  stages (Essays on moral development: Vol. 2.). San Francisco: Harper & Row.
  --
  Wilber, Ken (2000a). Integral Psychology: Consciousness, spirit, Psychology, therapy. Boston:
  Shambhala.

Blazing P2 - Map the Stages of Conventional Consciousness, #unset, #Arthur C Clarke, #Fiction
  of developmental Psychology and Integral Theory. This document brings
  together excerpts of the original writings of 20th century pioneers in
  constructive developmental Psychology. Six developmental lines as described by
  these leading researchers are covered: Cognition (Jean Piaget, Michael
  --
  Fowler, Stages of faith: The Psychology of human development and the quest for meaning, 1995, pp. 172-173
  22
  --
  Fowler, Stages of faith: The Psychology of human development and the quest for meaning, 1995, pp. 182-183
  Infancy to Enlightenment, Part II: Conventional Consciousness
  --
  Fowler, James W. (1995). Stages of Faith: The Psychology of human Development and the
  Quest for Meaning. San Francisco: HarperCollins.
  --
  Kohlberg, L. (1984). The Psychology of moral development: The nature and validity of moral
  stages (Essays on moral development: Vol. 2.). San Francisco: Harper & Row.
  --
  Wilber, Ken (2000a). Integral Psychology: Consciousness, spirit, Psychology, therapy. Boston:
  Shambhala.

Blazing P3 - Explore the Stages of Postconventional Consciousness, #unset, #Arthur C Clarke, #Fiction
  students of developmental Psychology and Integral Theory. This document
  brings together excerpts of the original writings of 20th century pioneers in
  constructive developmental Psychology. Six developmental lines as described
  by these leading researchers are covered: Cognition (Jean Piaget, Michael
  --
  paved the way for chaos theory, evolutionary biology, evolutionary Psychology. Albert
  Einstein (1950) co-ordinated the paradigm of non-Euclidian geometry with the paradigms of
  --
  Gestalt Psychology language for describing insight, we term it a shift from figure to ground,
  from a centering on the selfs activity and that of others to a centering on the wholeness or
  --
  Fowler, Stages of faith: The Psychology of human development and the quest for meaning, 1995 pp. 197-198
  23
  --
  Fowler, Stages of faith: The Psychology of human development and the quest for meaning, 1995, pp. 199-201
  52
  --
  Aurobindo, The future poetry, p. 342 as cited in Aurobindo & Dalal (Ed.), A greater Psychology, 2001, p. 352
  54
  Aurobindo, The life divine as quoted in Aurobindo & Dalal (Ed.), A greater Psychology, 2001, pp. 143-144
  55
  Aurobindo, The life divine as quoted in Aurobindo & Dalal (Ed.), A greater Psychology, 2001, p. 145
  56
  --
  Aurobindo, The life divine as quoted in Aurobindo & Dalal (Ed.), A greater Psychology, 2001, pp. 146-147
  87
  Aurobindo, The life divine as quoted in Aurobindo & Dalal (Ed.), A greater Psychology, 2001, pp. 147-149.
  88
  Kohlberg, The Psychology of moral development, pp. 249-250
  89
  --
  Aurobindo, The life divine as quoted in Aurobindo & Dalal (Ed.), A greater Psychology, 2001, pp. 353-354.
  91
  --
  Aurobindo, The life divine as quoted in Aurobindo & Dalal (Ed.), A greater Psychology, 2001, pp. 153-154.
  99
  --
  Dalal quoted in Aurobindo & Dalal (Ed.), A greater Psychology, 2001, p. 356
  136
  --
  Aurobindo & Dalal (Ed.), A greater Psychology, 2001, pp. 356-357.
  138
  --
  Aurobindo, Sri & Dalal A. S. (2001). A greater Psychology: An introduction to the
  psychological thought of Sri Aurobindo. New York: Jeremy P. Tarcher/Putnam.
  --
  Fowler, James W. (1995). Stages of Faith: The Psychology of human Development and the
  Quest for Meaning. San Francisco: HarperCollins.
  --
  Kohlberg, L. (1984). The Psychology of moral development: The nature and validity of moral
  stages (Essays on moral development: Vol. 2.). San Francisco: Harper & Row.
  --
  Maslow, A. H. (1982). Toward a Psychology of being (2nd ed.). New York: Van nostrand
  Reinhold.
  --
  Vaughan, F. (1985). Discovering transpersonal identity. Journal of Humanistic Psychology
  25(3): 13-38.
  --
  Wilber, Ken (2000a). Integral Psychology: Consciousness, spirit, Psychology, therapy. Boston:
  Shambhala.

BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  meeting of the latter -- called "Evolutionary Psychology; the Evolution of Spirit, etc." in which he
  reconciles entirely the two teachings -- namely, those of the physical and spiritual evolutions. He
  --
  thinker, N. N. Strachof -- who says in his "Fundamental Conceptions of Psychology and Physiology": -"The most clear, as the most familiar, type of development may be found in our own mental or
  physical evolution, which has served others as a model to follow . . . . If organisms are entities . . . then
  --
  trespass on the grounds of metaphysics and Psychology. His duty is to verify and to rectify all the
  facts that fall under his direct observation; to profit by the experiences and mistakes of the Past in
  --
  to make of Psychology the science of the zoologists. The archaic teaching that the "Soul" (the animal
  and human souls, or Kama and Manas) "has its developmental history" -- is claimed by Haekel as his

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  inherent, and instinctive desire for freedom and self-guidance, pertains to Psychology and cannot be
  touched on now. To show the feeling in higher Intelligences, to analyse and give a natural reason for
  --
  by occultists; and it is perhaps better fitted to be the basis of a perfect system of Psychology. It is not
  the peculiar property of 'the trans-Himalayan esoteric doctrine.' In fact, it has a closer connection with

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  (a) The idea that things can cease to exist and still BE, is a fundamental one in Eastern Psychology.
  Under this apparent contradiction in terms, there rests a fact of Nature to realise which in the mind,
  --
  of negative Psychology with the exception of the quasi-occult views of the pantheistic German
  schools.**
  --
  (2.) MONISM, or the Single Substance Doctrine, is the more subtle form of negative Psychology,
  which one of its advocates, Professor Bain, ably terms "guarded [[Footnote continued on next page]]
  --
  almost inextricable confusion. Neither the old Aryan, nor the Egyptian Psychology are now properly
  understood. Nor can they be assimilated without accepting the esoteric septenary, or, at any rate, the

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  modern Psychology, that the true Occultist believes in "Lords of Light;" that he believes in a Sun,
  which, far from being simply "a lamp of day" moving in accordance with physical law, and far from
  --
  Pecksniff of modern philosophy, turning a pharisaical face to Psychology and idealism, and its natural
  face of a Roman Augur, swelling his cheek with his tongue -- to Materialism. The Monists are worse
  --
  general law. And once it is forced by its enemies -- Metaphysics and Psychology* -- out of its alleged
  impregnable strongholds, it will find it more difficult than it now appears to refuse room in the Spaces
  --
  of consciousness. Here Spiritual Psychology is meant.
  ** T. Subba Row, see Theosophist for Feb., 1887.
  --
  physiology and Psychology. In doubt whether man was "a god or beast," he is now connected with the
  latter and derived from an animal. No doubt that the care of analyzing and classifying the human

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  shown, upon a knowledge of physiology (quite a modern science with us), Psychology, sacred
  mathematics, geometry and metrology, in their right applications to symbols and figures, which are but

BOOK XIII. - That death is penal, and had its origin in Adam's sin, #City of God, #Saint Augustine of Hippo, #Christianity
  Delitzsch on Biblical Psychology. 1 1 0
  Delitzsch on Isaiah. Vol. ii.
  --
  [562] See this further discussed in Gen. ad Lit. vii. 35, and in Delitzsch's Bibl. Psychology.
  [563] Jer. xxiii. 24.

BS 1 - Introduction to the Idea of God, #unset, #Arthur C Clarke, #Fiction
  I also spent a lot of time reading Carl Jung. It was through Jungand also Jean Piaget, a developmental psychologist that I started to understand that our articulated systems of thought are embedded in something like a dream. That dream is informed, in a complex way, by the way we act. We act out things we dont understand, all the time. If that wasnt the case, we wouldnt need Psychology, or sociology, or anthropology, or any of that, because wed be completely transparent to ourselves, and were clearly not. Were much more complicated than we understand, which means that the way that we behave contains way more information than we know.
  Part of the dream that surrounds our articulated knowledge is extracted as a consequence of us watching each other behave, and telling stories about it, for thousands and thousands and thousands of yearsextracting out patterns of behaviour that characterize humanity, and trying to representpartly through imitation, but also drama, mythology, literature, art, and all of thatwhat were like, so that we can understand what were like. That process of understanding is what I see unfolding, at least in part, in the Biblical stories. Its halting, partial, awkward, and contradictory, which is one of things that makes the book so complex. But I see, in that, the struggle of humanity to rise above its animal forebears and become conscious of what it means to be human.
  --
  Thats a mix of observation and imagination, because that isnt the world, but it is the way the world appears. Its a perfectly believable cosmology. The sun rises and the sun sets on that dome. Its not like the thing is bloody well spinning. Who would ever think that up? Its obvious that the sun comes up and goes down, and then travels underneath the world and comes back up again. There's nothing more self-evident than that. Thats that strange intermingling of subjectively fantasy, right at the level of perception and actually observable phenomena. All of the cosmology thats associated with the Biblical stories is exactly like that: its half Psychology and half reality, although the psychological is real, as well.
  To know that the Biblical stories have a phenomenological truth is really worth knowing. The poor fundamentalists are trying to cling to their moral structure. I understand why, because it does organize their societies and their psyche. So they've got something to cling to, but they don't have a very sophisticated idea of the complexity of what constitutes truth. They try to gerrymander the Biblical stories into the domain of scientific theorypromoting creationism, for example, as an alternative scientific theory. Its like, that just isnt going to go anywhere. The people who wrote these damned stories weren't scientists to begin with. There werent any scientists back thentheres hardly any scientists, now.
  --
  Crime and Punishment is the best investigation, I know, of what happens if you take the notion that theres nothing divine about the individual seriously. Most of the people I know who are deeply atheistic and I understand why theyre deeply atheistichavent contended with people like Dostoevsky. Not as far as I can tell, because I dont see logical flaws in Crime and Punishment. I think he got the Psychology exactly right. Dostoevskys amazing for this. In one of his books, The Devils, he describes a political scenario that's not much different than the one we find ourselves in, now. Theres these people who are possessed by rationalistic, utopian, atheistic ideas, and theyre very powerful. They give rise to the communist revolution. Theyre powerful ideas.
  His character, Stavrogin, also acts out the presupposition that human beings have no intrinsic nature and no intrinsic value. Its another brilliant investigation. Dostoevsky prophesized what will happen to a society if it goes down that road, and he was dead, exactly accurate. Its uncanny to read Dostoevsky's The Possessedor The Devils, depending on the translation and to read Aleksandr Solzhenitsyns Gulag Archipelago. One is fiction and prophecy, and the second is, hey, lookit turned out exactly the way Dostoevsky said it would, for exactly the same reasons. Its quite remarkable. So the question is, do you contend seriously with the idea that, A, theres something cosmically constitutive about consciousness? and B, that that might well be considered divine? and C, that that is instantiated in every person? And then ask yourselfif youre not a criminalif you dont act it out? And then ask yourself what that means. Is that reflective of a reality? Is it a metaphor? Maybe its a complex metaphor that we have to use to organize our societies. It could well be. But even as a metaphor, its true enough so that we mess with it at our peril. It also took people a very long time to figure out.

ENNEAD 02.03 - Whether Astrology is of any Value., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  EXACT Psychology AT THE ROOT OF PHILOSOPHY.
  16. What is the mingled, and what is the pure part of the soul? What part of the soul is separable? What part is not separable so long as the soul is in a body? What is the animal? This subject will have to be studied elsewhere,253 for there is practically no agreement on the subject. For the present, let us explain in which sense we above said that the soul governs the universe by Reason.

ENNEAD 02.09 - Against the Gnostics; or, That the Creator and the World are Not Evil., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  36 A term of Stoic Psychology.
  37 See i. 2.4.

ENNEAD 03.07 - Of Time and Eternity., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
  284 See Chaignet, Hist. of Greek Psychology, and Simplicius, Commentary on Categories.
  285 See iv. 7.14. This is an Aristotelian distinction.

ENNEAD 04.03 - Psychological Questions., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  THE Psychology OF SENSATION.
  26. If the two elements which compose the animal share in the act of sensation, the sensation is common to the soul and the body, such as the acts of piercing or weaving.143 Thus, in sensation, the soul plays the part of the workman, and the body that of his tool; the body undergoes the experience, and serves as messenger to the soul; the soul perceives the impression produced in the body, or by the body; or she forms a judgment about the experience she has undergone. Consequently sensation is an operation common to the soul and body.

ENNEAD 04.04 - Questions About the Soul., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  ANALYSIS OF THE EARTH'S Psychology.
  27. If the earth communicate to plant-life the power of begetting and growing, it possesses this power within itself, and gives only a trace of it to the plants which derive from it all their fruitfulness, and as it were are the living flesh of its body. It gives to them what is best in them; this can be seen in the difference between a plant growing in the soil, and of a branch cut from it; the former is a real plant, the latter is only a piece of wood. What is communicated to the body of the earth by the Soul which presides over it? To see this it is sufficient to notice the difference between some earth resting within the soil, and a piece that is detached therefrom. It is likewise easy to recognize that stones increase in size as long as they are in the bosom of the earth, while they remain in the same state when they have been plucked out therefrom. Everything therefore bears within itself a trace of the universal vegetative (power) shed abroad over the whole earth, and belonging particularly to no one of its parts. As to the earth's power480 of sensation, it is not (like its vegetative power) mingled with the body of the earth; it only hovers above and guides it. Moreover, the earth possesses also, higher than the above powers, a soul and an intelligence. They bear respectively the names of Ceres and Vesta, according to the revelations of men of prophetic nature, who allow themselves to be inspired by the divine.
  --
  THE Psychology OF GUARDIANS.
  The guardians themselves can "suffer" through their irrational part. They must have memory and senses, by nature they must be susceptible to enchantments, of being induced to commit certain acts, and to hear the prayers addressed to them. The guardians subjected to this influence are those who approach men,508 and they are the more subdued thereby as they approach to men closer.

ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  In the fourth book of the Second Ennead the treatment of matter is original, and is based on comparative studies. Evil has disappeared from the horizon; and the long treatment of the controversy with the Gnostics393 is devoted to explaining away evil as misunderstood1274 good. Although he begins by finding fault with Stoic materialism,394 he asserts two matters, the intelligible and the physical. Intelligible matter395 is eternal, and possesses essence. Plotinos goes on396 to argue for the necessity of an intelligible, as well as a physical substrate (hypokeimenon). In the next paragraph397 Plotinos seems to undertake a historical polemic, against three traditional teachers (Empedocles, Anaxagoras, and Democritus) under whose names he was surely finding fault with their disciples: the Stoics, Numenius, and possibly such thinkers as Lucretius. Empedocles is held responsible for the view that elements are material, evidently a Stoical view. Anaxagoras is held responsible for three views, which are distinctly Numenian: that the world is a mixture,398 that it is all in all,399 and that it is infinite.400 We might, in passing, notice another Plotinian contradiction in here condemning the world as mixture, approved in the former passage.401 As to the atomism of Democritus, it is not clear with which contemporaries he was finding fault. Intelligible matter reappears402 where we also find again the idea of doubleness of everything. As to the terms used by the way, we find the Stoic categories of Otherness or Variety403 and Motion; the conceptual seminal logoi, and the "Koin ousia" of matter; but in his Psychology he uses "logos" and "nosis," instead of "nous" and "phronesis," which are found in the Escorial section, and which are more Stoical. We also find the Aristotelian category of energy, or potentiality.
  In the very next book of the same Ennead,404 we find another treatment of matter, on an entirely different basis, accented by a rejection of intelligible matter.405 Here the whole basis of the treatment of matter is the Aristotelian category of "energeia" and "dunamis," or potentiality and actuality, Although we find the Stoic term hypostasis, the book seems to be more Numenian,1275 for matter is again a positive lie, and the divinity is described by the Numenian double name406 of Being and Essence ("ousia" and "to on").
  --
  For details, the reader is referred to Zeller's fuller account of these pre-Platonic elements.471 But we may summarize as follows: the physical elements to which the Hylicists had in turn attri buted finality Plato united into Pythagorean matter, which remained as an element of Dualism. The world of nature became the becoming of Heraclitus. Above that he placed the Being of Parmenides, in which the concepts of Socrates found place as ideas. These he identified with the numbers and harmonies of Pythagoras, and united them in an Eleatic unity of many, as an intelligible world, or reason, which he owed to Anaxagoras. The chief idea, that of the Good, was Megaro-Socratic. His cosmology was that of Timaeus. His Psychology was based on Anaxagoras, as mind; on Pythagoras, as immortal. His ethics are Socratic, his politics are Pythagorean. Who therefore would flout Plato, has all earlier Greek philosophy to combat; and whoever recognizes the achievements of the Hellenic mind will find something to praise in Plato. When, therefore, we are studying Platonism, we are only studying a blending of the rays of Greece, and we are chiefly interested in Greece as one of the latest, clearest, and most kindred expressions of human thought.
  1290 If however we should seek some one special Platonic element, it would be that genuineness of reflection, that sincerity of thought, that makes of his dialogues no cut and dried literary figments, but soul-tragedies, with living, breathing, interest and emotion. Plato thus practised his doctrine of the double self,472 the higher and the lower selves, of which the higher might be described as "superior to oneself." In his later period, that of the Laws, he applied this double Psychology to cosmology, thereby producing doubleness in the world-Soul: besides the good one, appears the evil one, which introduces even into heaven things that are not good.
  It was only a step from this to the logical deduction of Xenocrates that these things in heaven were "spirits" or "guardians," both good and evil, assisting in the administration of human affairs.473 Such is the result of doubleness introduced into anthropology; introduced into cosmology, it establishes Pythagorean indefinite duality as the principle opposing the unity of goodness.
  --
  In order to understand the attitude of Plotinos on the subject, we must try to put ourselves in his position. In the first place, on Porphyry's own admission, he had added to Platonism Peripatetic and Stoic views. From Aristotle his chief borrowings were the categories of form and matter, and the distinction between potentiality and actuality,488 as well as the Aristotelian Psychology of various souls. To the Stoics he was drawn by their monism, which led him to drop the traditional Academico-Stoic feud, or rather to take the side of the Stoics against Numenius the Platonist dualist and the dualistic successors, the Gnostics. But there was a difference between the Stoics and Plotinos. The Stoics assimilated spirit to matter, while Plotinos, reminiscent of Plato, preferred to assimilate matter to spirit. Still, he used their terminology, and categories, including the conception of a hypostasis, or form of existence. With this equipment, he held to the traditional Platonic trinity of the "Letters," the King, the intellect, and the soul. Philosophically, however, he had received from Numenius the inheritance of a double name of the Divinity, Being and Essence. As a thinker, he was therefore forced to accommodate Numenius to Plato, and by adding to Numenius's name of the divinity, to complete Numenius's theology by Numenius's own1303 cosmology. This then he did by adding as third hypostasis the Aristotelian dynamic energy.
  But as Intellect is permanent, how can Energy arise therefrom? Here this eternal puzzle is solved by distinguishing energy into indwelling and out-flowing. As indwelling, Energy constitutes Intellect; but its energetic nature could not be demonstrated except by out-flowing, which produces a distinction.
  --
  Plotinos's date being about A.D. 262, he stands midway between the Christian writings of the New Testament, and the Council of Nicaea, A.D. 325. As a philosopher dealing with the kindred topics the soul and its salvation, and deriving terminology and inspiration from the same sources, Platonism and Stoicism, we would expect extensive parallelism and correspondence. Though Plotinos does not mention any contemporaneous writings, we will surely be able to detect indirect references to Old and New Testaments. But what will be of most vital interest will be his anticipations of Nicene formulations, or reflection of current expressions of Christian philosophic comment. While we cannot positively assert this Christian development was exclusively Plotinian, we are justified in saying that the development of Christian philosophy was not due exclusively to the Alexandrian catechetical school; that what later appears as Christian theology was only earlier current Neoplatonic metaphysics, without any exclusive dogmatic connection with the distinctively Christian biography. This avoids the flat assertion of Drews that the Christian doctrine of the Trinity was dependent on Plotinos, although it admits Bouillet's more cautious statement that Plotinos was the rationalizer of the doctrine of the Trinity.509 This much is certain, that no other contemporaneous discussion of the trinity has survived, if any ever existed; and we must remember that it was not until the1308 council of Constantinople in A.D. 381, that the Nicene Creed, by the addition of the Filioque clause, became trinitarian in a thoroughgoing way; and not until fifty years later that Augustine, again in the West, fully expressed a philosophy and Psychology of the trinity.
  To Plotinos therefore is due the historical position of protagonist of trinitarian philosophy.
  --
  We have entered the realm of Psychology; and this teaches us that that in which Numenius and Plotinos differ from Plato and Philo is chiefly their psychological or experimental application of pure philosophy. No1324 body could subsist without the soul to keep it together.725 Various attempts are made to describe the nature of the soul; it is the extent or relation of circumference to circle.726 Or it is like a line and its divergence.727 In any case, the divinity and the soul move around the heavens,728 and this may explain the otherwise problematical progress or evolution ("prosodos" or "stolos") of ours.729
  11. VARIOUS SIMILARITIES.
  --
  270 The subject announced in the preceding book, ii. 3.16; another proof of the chronological order. This is a very obscure book, depending on iv. 3 and 4: and vi. 7; on the theory of the three divine hypostases, on his Psychology, the soul's relation to, and separation from the body, and metempsychosis. His doctrines of "self" and of the emotions are strikingly modern.
  271 See sect. 2.
  --
  Demons, Psychology of, iv. 4.43 (28-507).
  Demons, why not all of them are loves, iii. 5.6 (50-1132).
  --
  Earth's Psychology, iv. 4.27 (28-479).
  Ecliptic's inclination to equator, v. 8.7 (31-563).
  --
  Philosophy exact root of Psychology, ii. 3.16 (52-1183).
  Philosophy lower part of dialectic, i. 3.5 (20-273).
  --
  Sensation, Psychology of, iv. 3.26 (27-430).
  Sensation relayed from organ to directing principle impossible, iv. 7.7 (2-67).
  --
  Temples of divinity, explained by Psychology, iv. 3.1 (27-387).
  Temporal conceptions implied by priority of order, iv. 4.16 (28-461).

Liber 46 - The Key of the Mysteries, #unset, #Arthur C Clarke, #Fiction
   knowledge of men. Phrenology, Psychology, chiromancy, the observation
   of tastes and of movement, of the sound of the voice and of either
  --
   rediscovered the science of Psychology; chiromancy is still occult, and
   one scarcely finds traces of it in the quite recent and very

Liber 71 - The Voice of the Silence - The Two Paths - The Seven Portals, #unset, #Arthur C Clarke, #Fiction
   a single fact behind it. Almost the whole of the Hindu Psychology is an
   example of this kind of journalism. They are not content with the
  --
   the study of their works on Psychology and the like. The original man,
   Buddha, or whoever he may have been, dug out of his mind a sufficient
  --
   that many scholars have thought that the whole Psychology of the East
   was pure bluff. A similar remark is true of the philosophy of the West,

WORDNET



--- Overview of noun psychology

The noun psychology has 1 sense (first 1 from tagged texts)
                  
1. (5) psychology, psychological science ::: (the science of mental life)


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun psychology

1 sense of psychology                        

Sense 1
psychology, psychological science
   => science, scientific discipline
     => discipline, subject, subject area, subject field, field, field of study, study, bailiwick
       => knowledge domain, knowledge base, domain
         => content, cognitive content, mental object
           => cognition, knowledge, noesis
             => psychological feature
               => abstraction, abstract entity
                 => entity


--- Hyponyms of noun psychology

1 sense of psychology                        

Sense 1
psychology, psychological science
   => abnormal psychology, psychopathology
   => applied psychology, industrial psychology
   => cognitive psychology
   => comparative psychology, animal psychology
   => developmental psychology, genetic psychology, child psychology
   => differential psychology
   => experimental psychology, psychonomics
   => physiological psychology, neuropsychology, psychophysiology
   => psychometry, psychometrics, psychometrika
   => social psychology


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun psychology

1 sense of psychology                        

Sense 1
psychology, psychological science
   => science, scientific discipline




--- Coordinate Terms (sisters) of noun psychology

1 sense of psychology                        

Sense 1
psychology, psychological science
  -> science, scientific discipline
   => natural history
   => natural science
   => mathematics, math, maths
   => agronomy, scientific agriculture
   => agrobiology
   => agrology
   => architectonics, tectonics
   => metallurgy
   => metrology
   => nutrition
   => psychology, psychological science
   => information science, informatics, information processing, IP
   => cognitive science
   => social science
   => strategics
   => systematics
   => thanatology
   => cryptanalysis, cryptanalytics, cryptography, cryptology
   => linguistics




--- Grep of noun psychology
abnormal psychology
animal psychology
applied psychology
behavioristic psychology
behaviouristic psychology
child psychology
clinical psychology
cognitive psychology
comparative psychology
department of psychology
depth psychology
developmental psychology
differential psychology
experimental psychology
freudian psychology
genetic psychology
gestalt psychology
industrial psychology
jungian psychology
neuropsychology
parapsychology
physiological psychology
psychology
psychology department
social psychology



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Wikipedia - Comparative psychology -- Discipline of psychology dedicated to the study of non-human animal behavior
Wikipedia - Compartmentalization (psychology)
Wikipedia - Compensation (psychology)
Wikipedia - Complex (psychology) -- Core pattern of emotions, memories, perceptions, and desires
Wikipedia - Compliance (psychology)
Wikipedia - Conformity (psychology)
Wikipedia - Conservation (psychology)
Wikipedia - Conservation psychology
Wikipedia - Construct (psychology)
Wikipedia - Consulting Psychology Journal: Practice and Research
Wikipedia - Consulting Psychology
Wikipedia - Consulting psychology
Wikipedia - Consumer psychology
Wikipedia - Contemporary Educational Psychology
Wikipedia - Contiguity (psychology)
Wikipedia - Continuum model of impression formation -- Model in social psychology
Wikipedia - Control (psychology)
Wikipedia - Coping (psychology)
Wikipedia - Counseling Psychology
Wikipedia - Counseling psychology
Wikipedia - Counselling psychology
Wikipedia - CPA Donald O. Hebb Award for Distinguished Contributions to Psychology as a Science
Wikipedia - Creativity and mental health -- Concept in psychology
Wikipedia - Criminal psychology -- Study of the wills, thoughts, intentions, and reactions of criminals
Wikipedia - Critical Psychology
Wikipedia - Critical psychology
Wikipedia - Criticism of evolutionary psychology
Wikipedia - Cross-cultural psychology
Wikipedia - Crowd psychology
Wikipedia - Cultural-historical psychology
Wikipedia - Cultural psychology
Wikipedia - Culture and positive psychology
Wikipedia - Cyberpsychology
Wikipedia - Dan Ariely -- Israeli American professor of psychology and behavioral economics
Wikipedia - Death anxiety (psychology) -- Anxiety caused by thoughts of death
Wikipedia - Deborah Prentice -- Scholar of psychology and university administrator
Wikipedia - Deborah Terry -- Australian psychology scholar and academic administrator
Wikipedia - Decommunization -- Process of dismantling the legacies of the communist state establishments, culture, and psychology
Wikipedia - Defenses (psychology)
Wikipedia - Dennis Chima Ugwuegbu -- Nigerian professor of psychology
Wikipedia - Department of Psychology, University of Oslo
Wikipedia - Depth psychology
Wikipedia - Descriptive psychology (Brentano)
Wikipedia - Descriptive psychology
Wikipedia - Desensitization (psychology)
Wikipedia - Deterrence (psychology)
Wikipedia - Developmental Neuropsychology (journal) -- Psychology journal
Wikipedia - Developmental Psychology (journal)
Wikipedia - Developmental psychology -- Scientific study of psychological changes in humans over the course of their lives
Wikipedia - Differential psychology
Wikipedia - Discovering Psychology
Wikipedia - Discursive psychology
Wikipedia - Displacement (psychology)
Wikipedia - Dissociation (psychology) -- Mild detachment from immediate surroundings to more severe detachment from physical and emotional experience
Wikipedia - Distinguished Scientific Award for an Early Career Contribution to Psychology
Wikipedia - Division of Clinical Neuropsychology
Wikipedia - Doctor of Clinical Psychology
Wikipedia - Doctor of Psychology
Wikipedia - Doctor of psychology
Wikipedia - Donald T. Campbell Award -- Annual psychology award
Wikipedia - Donna Rose Addis -- New Zealand psychology academic
Wikipedia - Dr. Fox effect -- In educational psychology, named after the identity Dr. Myron L. Fox
Wikipedia - Dual process theory (moral psychology)
Wikipedia - Dynamic psychology
Wikipedia - Eastern philosophy and clinical psychology
Wikipedia - Eastern philosophy in clinical psychology
Wikipedia - Ecological Psychology (journal)
Wikipedia - Ecological psychology
Wikipedia - Economic psychology
Wikipedia - Ecopsychology -- Psychological relationship between humans and the natural world
Wikipedia - Educational Psychology Review
Wikipedia - Educational Psychology
Wikipedia - Educational psychology -- Branch of psychology concerned with the scientific study of human learning
Wikipedia - Ego psychology
Wikipedia - Eleanor Rosch -- Professor of psychology
Wikipedia - Emotional self-regulation -- Concept in psychology
Wikipedia - Empirical psychology
Wikipedia - Enactivism (psychology)
Wikipedia - Encounter (psychology)
Wikipedia - Energy psychology
Wikipedia - Engineering psychology
Wikipedia - Engram (neuropsychology) -- Conjectured means by which memories are stored
Wikipedia - Environmentalism (psychology)
Wikipedia - Environmental psychology
Wikipedia - Epigenetics in psychology
Wikipedia - Ethics and evolutionary psychology
Wikipedia - European Academy of Occupational Health Psychology
Wikipedia - European Association of Experimental Social Psychology
Wikipedia - European Association of Social Psychology
Wikipedia - European Federation of Psychology Students' Associations
Wikipedia - European Journal of Social Psychology
Wikipedia - European Mathematical Psychology Group
Wikipedia - European Society for Cognitive Psychology
Wikipedia - Evolutionary aesthetics -- Evolutionary psychology theories in which the basic aesthetic preferences of Homo sapiens are argued to have evolved in order to enhance survival and reproductive success
Wikipedia - Evolutionary developmental psychology -- Application of the basic principles of Darwinian evolution to understand the development of human behavior and cognition
Wikipedia - Evolutionary educational psychology
Wikipedia - Evolutionary psychology and culture
Wikipedia - Evolutionary Psychology (journal) -- Peer-reviewed open access academic journal
Wikipedia - Evolutionary psychology of language -- The study of the evolutionary history of language assuming it is a result of Darwinian adaptation
Wikipedia - Evolutionary psychology of parenting
Wikipedia - Evolutionary psychology of religion -- The study of religious belief using evolutionary psychology principles
Wikipedia - Evolutionary psychology research groups and centers
Wikipedia - Evolutionary Psychology
Wikipedia - Evolutionary psychology -- Application of evolutionary theory to identify which human psychological traits are evolved adaptations
Wikipedia - Examination for Professional Practice in Psychology
Wikipedia - Existential psychology
Wikipedia - Experimental Psychology Group
Wikipedia - Experimental Psychology (journal)
Wikipedia - Experimental Psychology Society
Wikipedia - Experimental Psychology
Wikipedia - Experimental psychology
Wikipedia - Extinction (psychology)
Wikipedia - Facet (psychology)
Wikipedia - Faculty of Politics, Psychology, Sociology and International Studies
Wikipedia - Faculty psychology
Wikipedia - Fantasy (psychology)
Wikipedia - Feminine psychology
Wikipedia - Feminism > Psychology
Wikipedia - Feminist psychology
Wikipedia - Fetal psychology
Wikipedia - Field theory (psychology)
Wikipedia - Filipino psychology
Wikipedia - First impression (psychology) -- event when a person first encounters another person and forms a mental image of that person
Wikipedia - Fixation (psychology)
Wikipedia - Flashback (psychology)
Wikipedia - Flooding (psychology)
Wikipedia - Flourishing -- Positive psychology
Wikipedia - Flow (psychology) -- |Full immersion in an activity
Wikipedia - Flying monkeys (popular psychology) -- People who act on behalf of a narcissist to a third party, usually for an abusive purpose
Wikipedia - Folk Psychology
Wikipedia - Folk psychology
Wikipedia - Forensic developmental psychology
Wikipedia - Forensic psychology -- using psychological science to help answer legal questions
Wikipedia - Foresight (psychology)
Wikipedia - Forty Studies That Changed Psychology
Wikipedia - Foundation for Personality and Social Psychology
Wikipedia - Framing effect (psychology) -- Drawing different conclusions from the same information, depending on how that information is presented
Wikipedia - Fred Genesee -- Professor of psychology at McGill University
Wikipedia - Free association (psychology)
Wikipedia - Frontiers in Psychology
Wikipedia - Functional analysis (psychology)
Wikipedia - Functional psychology
Wikipedia - Generativity -- Term originating in psychology to describe a concern for the next generation
Wikipedia - Genetic psychology (Brentano)
Wikipedia - Geon (psychology)
Wikipedia - German Society for Psychology
Wikipedia - Gestalt Psychology
Wikipedia - Gestalt psychology
Wikipedia - Getting It: The Psychology of est -- Non-fiction book by Sheridan Fenwick
Wikipedia - Greeble (psychology)
Wikipedia - Group Psychology and the Analysis of the Ego
Wikipedia - Group psychology
Wikipedia - Habit (psychology)
Wikipedia - Hanna Damasio -- Professor of Psychology and Neurology
Wikipedia - Health Psychology (journal)
Wikipedia - Health Psychology
Wikipedia - Health psychology -- The study of psychological and behavioral processes in health, illness, and healthcare
Wikipedia - Herbert S. Terrace -- Professor of Psychology (b. 1936)
Wikipedia - History of evolutionary psychology
Wikipedia - History of Psychology (discipline) -- Academic discipline
Wikipedia - History of Psychology (journal)
Wikipedia - History of psychology
Wikipedia - History of social psychology
Wikipedia - Homosexuality and psychology
Wikipedia - Host (psychology) -- Host is the most prominent personality, state, or identity in someone who has dissociative identity disorder (DID
Wikipedia - Human development (psychology)
Wikipedia - Humanistic Psychology
Wikipedia - Humanistic psychology -- Psychological perspective
Wikipedia - Human psychology
Wikipedia - Idee fixe (psychology) -- An idea that preoccupies an individual and that he is unwilling to give up despite evidence to the contrary
Wikipedia - Identification (psychology)
Wikipedia - Identity crisis (psychology)
Wikipedia - Imaginal psychology
Wikipedia - Imprinting (psychology) -- Kinds of learning occurring at a particular age or a particular life stage
Wikipedia - Impulse (psychology)
Wikipedia - Incubation (psychology)
Wikipedia - Index of psychology articles -- Wikipedia list article
Wikipedia - Indian psychology
Wikipedia - Indigenous psychology
Wikipedia - Individual differences psychology
Wikipedia - Individual Psychology
Wikipedia - Individual psychology -- School of psychology founded by Alfred Adler
Wikipedia - Industrial and Organizational Psychology
Wikipedia - Industrial and organizational psychology -- Branch of psychology
Wikipedia - Industrial/Organizational Psychology
Wikipedia - Industrial psychology
Wikipedia - Infant and child psychology
Wikipedia - Institute of Psychiatry, Psychology and Neuroscience
Wikipedia - Institute of Social Psychology -- Department of the London School of Economics
Wikipedia - Institute of Transpersonal Psychology
Wikipedia - Insufficient justification -- Social psychology phenomenon
Wikipedia - Integral psychology (Sri Aurobindo)
Wikipedia - Integral Psychology
Wikipedia - Integral psychology
Wikipedia - Interbehavioral psychology
Wikipedia - Interior design psychology
Wikipedia - International Association for Analytical Psychology
Wikipedia - International Association for Cross-Cultural Psychology
Wikipedia - International Association of Applied Psychology
Wikipedia - International Journal for the Psychology of Religion
Wikipedia - International Journal of Aviation Psychology
Wikipedia - International Journal of Psychology
Wikipedia - International Literature and Psychology Conference
Wikipedia - International Psychology
Wikipedia - International psychology
Wikipedia - International Society for Comparative Psychology
Wikipedia - International Society of Critical Health Psychology
Wikipedia - International Society of Political Psychology
Wikipedia - Interpersonal accuracy -- Concept of psychology
Wikipedia - Introduction to Psychology
Wikipedia - Intuition (psychology)
Wikipedia - Intuitive psychology
Wikipedia - Investigative psychology
Wikipedia - Islamic psychology
Wikipedia - Isolation (psychology) -- Defence mechanism
Wikipedia - Isomorphism (Gestalt psychology)
Wikipedia - Jessica Taylor (author) -- British forensic psychology graduate and author
Wikipedia - Joel Greenspoon -- American psychology researcher
Wikipedia - Joseph Banks Rhine -- American botanist and founder of parapsychology
Wikipedia - Journal of Abnormal and Social Psychology
Wikipedia - Journal of Abnormal Child Psychology
Wikipedia - Journal of Abnormal Psychology
Wikipedia - Journal of Applied Developmental Psychology
Wikipedia - Journal of Applied Psychology
Wikipedia - Journal of Applied Social Psychology
Wikipedia - Journal of Black Psychology
Wikipedia - Journal of Child Psychology and Psychiatry
Wikipedia - Journal of Clinical Child & Adolescent Psychology -- Peer-reviewed psychology journal
Wikipedia - Journal of Clinical Child and Adolescent Psychology
Wikipedia - Journal of Clinical Psychology
Wikipedia - Journal of Comparative Psychology
Wikipedia - Journal of Constructivist Psychology -- Psychology journal
Wikipedia - Journal of Consulting and Clinical Psychology
Wikipedia - Journal of Consulting Psychology
Wikipedia - Journal of Consumer Psychology
Wikipedia - Journal of Counseling Psychology
Wikipedia - Journal of Cross-Cultural Psychology
Wikipedia - Journal of Economic Psychology
Wikipedia - Journal of Environmental Psychology
Wikipedia - Journal of Experimental Psychology: Applied
Wikipedia - Journal of Experimental Psychology: General
Wikipedia - Journal of Experimental Psychology: Human Perception and Performance
Wikipedia - Journal of Experimental Psychology
Wikipedia - Journal of Experimental Social Psychology
Wikipedia - Journal of Family Psychology
Wikipedia - Journal of Health Psychology
Wikipedia - Journal of Humanistic Psychology
Wikipedia - Journal of Individual Psychology
Wikipedia - Journal of Mathematical Psychology
Wikipedia - Journal of Occupational Health Psychology
Wikipedia - Journal of Parapsychology
Wikipedia - Journal of Pediatric Psychology
Wikipedia - Journal of Personality and Social Psychology
Wikipedia - Journal of Personality > Social Psychology
Wikipedia - Journal of Philosophy, Psychology and Scientific Methods
Wikipedia - Journal of Psychology and Christianity
Wikipedia - Journal of Psychology and Theology
Wikipedia - Journal of Psychology
Wikipedia - Journal of Reproductive and Infant Psychology -- Peer-reviewed journal
Wikipedia - Journal of School Psychology
Wikipedia - Journal of Social Psychology
Wikipedia - Journal of the Indian Academy of Applied Psychology
Wikipedia - Journal of Theoretical and Philosophical Psychology
Wikipedia - Journal of Transpersonal Psychology
Wikipedia - J. Philippe Rushton -- Canadian psychology professor
Wikipedia - Judgment and Decision Making -- Bimonthly peer-reviewed psychology journal covering decision making
Wikipedia - Jungian psychology
Wikipedia - Katrina Roen -- New Zealand psychology / sociology academic
Wikipedia - Kevin Walsh (neuropsychologist) -- Australian neuropsychology pioneer
Wikipedia - Kharkov School of Psychology
Wikipedia - Koestler Parapsychology Unit
Wikipedia - Laboratory for Automation Psychology
Wikipedia - Lataif-e-Sitta -- Special organs of perception in Sufi spiritual psychology
Wikipedia - Lea Baider -- Professor of medical psychology
Wikipedia - Lectures and Conversations on Aesthetics, Psychology, and Religious Belief
Wikipedia - Legal psychology
Wikipedia - Leibniz Institute for Psychology Information
Wikipedia - Leona S. Aiken -- Professor of psychology
Wikipedia - Liberation psychology
Wikipedia - Linda Nielsen -- Professor of adolescent and educational psychology
Wikipedia - List of credentials in psychology -- Wikipedia list article
Wikipedia - List of educational psychology journals -- Wikipedia list article
Wikipedia - List of important publications in psychology -- Wikipedia list article
Wikipedia - List of members of the National Academy of Sciences (Psychology)
Wikipedia - List of psychology awards -- Wikipedia list article
Wikipedia - List of psychology disciplines -- Wikipedia list article
Wikipedia - List of psychology journals -- Wikipedia list article
Wikipedia - List of psychology organizations -- Wikipedia list article
Wikipedia - List of psychology topic lists
Wikipedia - List of psychology topics
Wikipedia - List of publications in psychology
Wikipedia - List of schools for quantitative psychology -- Wikipedia list article
Wikipedia - List of scientific journals in psychology
Wikipedia - List of social psychology theories -- Wikipedia list article
Wikipedia - Lists of psychology topics
Wikipedia - Little emperor syndrome -- Children's psychology term
Wikipedia - Logorrhea (psychology) -- A communication disorder that causes excessive wordiness and repetitiveness
Wikipedia - Logos -- Term in Western philosophy, psychology, rhetoric, and religion
Wikipedia - Machiavellianism (psychology) -- A psychological trait about manipulation, coldness, and indifference to morality
Wikipedia - Management psychology
Wikipedia - Managerial psychology
Wikipedia - Mand (psychology)
Wikipedia - Mandy Morgan -- New Zealand feminist psychology academic
Wikipedia - Martin S. Fiebert -- American professor of psychology
Wikipedia - Maslow's hierarchy of needs -- Theory in psychology
Wikipedia - Mass psychology
Wikipedia - Master of Psychology
Wikipedia - Materialization (parapsychology)
Wikipedia - Mathematical psychology
Wikipedia - Maureen Molloy -- Australian neuropsychology pioneer
Wikipedia - Maximization (psychology)
Wikipedia - Meaning (psychology)
Wikipedia - Measurement and Evaluation in Counseling and Development -- A peer-reviewed applied psychology journal
Wikipedia - Media Psychology
Wikipedia - Media psychology
Wikipedia - Medical Psychology
Wikipedia - Medical psychology
Wikipedia - Melissa Ferguson -- American psychology professor
Wikipedia - Mentalism (psychology)
Wikipedia - Metanoia (psychology) -- Fundamental change in the human personality (psychology)
Wikipedia - Metapsychology
Wikipedia - Michelle K. Ryan -- Professor of social and organisational psychology
Wikipedia - Milgram experiment -- Series of social psychology experiments
Wikipedia - Military psychology
Wikipedia - Mindfulness (psychology)
Wikipedia - Mind over matter -- Phrase used spiritual doctrines, parapsychology, and philosophy
Wikipedia - Minimisation (psychology)
Wikipedia - Mirroring (psychology)
Wikipedia - Mob psychology
Wikipedia - Modeling (psychology)
Wikipedia - Modelling (psychology)
Wikipedia - Modern psychology
Wikipedia - Monitor on Psychology
Wikipedia - Mood (psychology) -- Relatively long lasting emotional, internal and subjective state
Wikipedia - Moral psychology
Wikipedia - Moron (psychology)
Wikipedia - Motivation crowding theory -- Theory in psychology and microeconomics
Wikipedia - MSU Department of Psychology
Wikipedia - MSU Faculty of Psychology
Wikipedia - Multiplicity (psychology) -- Psychological phenomenon in which a body can display multiple distinct personas
Wikipedia - Music psychology
Wikipedia - Naomi Eisenberger -- Psychologist and social psychology professor
Wikipedia - Narrative psychology
Wikipedia - Nathan Brody -- American psychology professor Emeritus
Wikipedia - National Council of Schools and Programs of Professional Psychology -- Psychology organizations based in the United States
Wikipedia - Neuropsychology (journal)
Wikipedia - Neuropsychology -- Study of the brain related to specific psychological processes and behaviors
Wikipedia - New Ideas in Psychology
Wikipedia - Nice guy -- Term in popular psychology
Wikipedia - Nicole Rinehart -- Professor in Clinical Psychology
Wikipedia - North American Journal of Psychology
Wikipedia - North American Society of Adlerian Psychology
Wikipedia - Nutrition psychology
Wikipedia - Objective psychology
Wikipedia - Occupational health psychology
Wikipedia - Occupational psychology
Wikipedia - Operational psychology
Wikipedia - Organizational Psychology
Wikipedia - Organizational psychology
Wikipedia - Outline of abnormal psychology
Wikipedia - Outline of parapsychology
Wikipedia - Outline of psychology
Wikipedia - Pain Psychology
Wikipedia - Parallel processing (psychology)
Wikipedia - Parapsychology Foundation -- American non-profit organization studying paranormal activity
Wikipedia - Parapsychology: Frontier Science of the Mind -- 1957 parapsychology book
Wikipedia - Parapsychology research at SRI
Wikipedia - Parapsychology -- Study of paranormal and psychic phenomena
Wikipedia - Password psychology
Wikipedia - Pastoral psychology
Wikipedia - Pattern recognition (psychology)
Wikipedia - Paul B. Baltes Lecture -- Annual psychology lecture in Germany
Wikipedia - Peace psychology
Wikipedia - Pediatric psychology
Wikipedia - Perceptual psychology
Wikipedia - Perfectionism (psychology) -- Personality trait characterized by a person's striving for flawlessness and setting high performance standards
Wikipedia - Performance psychology
Wikipedia - Persistence (psychology)
Wikipedia - Personal construct psychology
Wikipedia - Personality and Social Psychology Bulletin
Wikipedia - Personality and Social Psychology Review
Wikipedia - Personality psychology -- Branch of psychology focused on personality
Wikipedia - Persona (psychology)
Wikipedia - Personnel psychology
Wikipedia - Peter Gollwitzer -- German professor of psychology
Wikipedia - Phenomenal field theory -- Theory in psychology
Wikipedia - Phenomenological psychology
Wikipedia - Phenomenology (psychology) -- Psychological study of subjective experience
Wikipedia - Philippine psychology
Wikipedia - Philosophical Psychology
Wikipedia - Philosophy of psychology
Wikipedia - Philosophy, Psychiatry, > Psychology
Wikipedia - Physiological psychology
Wikipedia - Place attachment -- Environmental psychology concept
Wikipedia - Pleasure principle (psychology)
Wikipedia - Poker psychology
Wikipedia - Polarization (psychology)
Wikipedia - Police psychology
Wikipedia - Political Psychology
Wikipedia - Political psychology
Wikipedia - Polytheistic myth as psychology
Wikipedia - Popular Psychology
Wikipedia - Popular psychology -- Concepts and theories about human mental life and behavior that are purportedly based on psychology
Wikipedia - Portal:Psychology/Did you know
Wikipedia - Portal:Psychology/Quotes
Wikipedia - Portal:Psychology
Wikipedia - Portal talk:Psychology
Wikipedia - Positioning theory -- Theory in social psychology
Wikipedia - Positive psychology -- Scientific study of the positive aspects of the human experience that make life worth living
Wikipedia - Post-cognitivist psychology
Wikipedia - Postmodern psychology
Wikipedia - Posture (psychology) -- Provides important information through nonverbal communication
Wikipedia - Practical equine psychology
Wikipedia - Pre- and perinatal psychology
Wikipedia - Precognition -- In parapsychology, seeing of the future
Wikipedia - Prenatal and perinatal psychology -- Psychology of the effects from pre-birth, during birth, and post-birth and events
Wikipedia - Priming (psychology)
Wikipedia - Princeton University Department of Psychology
Wikipedia - Principles of Psychology
Wikipedia - Process Oriented Psychology
Wikipedia - Process oriented psychology
Wikipedia - Process-oriented psychology
Wikipedia - Process Psychology
Wikipedia - Process psychology
Wikipedia - Professional Psychology: Research and Practice
Wikipedia - Professional psychology
Wikipedia - Pronoia (psychology)
Wikipedia - Psicothema -- Psychology journal
Wikipedia - PsyArXiv -- Psychology online preprint service
Wikipedia - Psyche (psychology) -- Totality of the human mind, conscious and unconscious
Wikipedia - Psychoanalytic Psychology (journal)
Wikipedia - Psychodynamic psychology
Wikipedia - Psychological Abstracts -- Abstract and index periodical for psychology
Wikipedia - Psychological behaviorism -- Theory within psychology
Wikipedia - Psychology (album)
Wikipedia - Psychology and Aging (journal)
Wikipedia - Psychology and Aging
Wikipedia - Psychology and Alchemy
Wikipedia - Psychology and law
Wikipedia - Psychology and Religion
Wikipedia - Psychology as the Behaviorist Views It
Wikipedia - Psychology Club Zrich
Wikipedia - Psychology from an Empirical Standpoint -- 1874 book by Franz Brentano
Wikipedia - Psychology in medieval Islam
Wikipedia - Psychology in the Schools
Wikipedia - Psychology Led Astray -- 2016 book by Tomasz Witkowski
Wikipedia - Psychology of Addictive Behaviors
Wikipedia - Psychology of Aesthetics, Creativity, and the Arts
Wikipedia - Psychology of art
Wikipedia - Psychology of climate change denial -- Study on climate change denial
Wikipedia - Psychology of combat
Wikipedia - Psychology of dance -- psychological perspectives about dance
Wikipedia - Psychology of eating meat
Wikipedia - Psychology of education -- Study of the relationship of intelligence and education
Wikipedia - Psychology of genocide
Wikipedia - Psychology of happiness
Wikipedia - Psychology of language
Wikipedia - Psychology of learning
Wikipedia - Psychology of Monogamy
Wikipedia - Psychology of Music (journal)
Wikipedia - Psychology of music preference
Wikipedia - Psychology of paranormal belief
Wikipedia - Psychology of previous investment
Wikipedia - Psychology of programming
Wikipedia - Psychology of reasoning
Wikipedia - Psychology of Religion and Coping (book)
Wikipedia - Psychology of Religion and Spirituality
Wikipedia - Psychology of religion
Wikipedia - Psychology of religious conversion
Wikipedia - Psychology of science
Wikipedia - Psychology of self -- The study of either the cognitive, conative or affective representation of one's identity, or the subject of experience
Wikipedia - Psychology of social class
Wikipedia - Psychology of the Unconscious
Wikipedia - Psychology of Violence
Wikipedia - Psychology of Women Quarterly
Wikipedia - Psychology, Philosophy and Physiology
Wikipedia - Psychology Press
Wikipedia - Psychology, Public Policy and Law
Wikipedia - Psychology, Public Policy, and Law
Wikipedia - Psychology's Feminist Voices
Wikipedia - Psychology (short story)
Wikipedia - Psychology Today
Wikipedia - psychology
Wikipedia - Psychology -- Study of mental functions and behaviours
Wikipedia - Psychophysiology -- Branch of psychology
Wikipedia - Punishment (psychology)
Wikipedia - Quantitative psychology
Wikipedia - Quantum Psychology
Wikipedia - Radical Psychology Network
Wikipedia - Randi Martin -- Professor of Psychology at Rice University
Wikipedia - Rationalization (psychology)
Wikipedia - Ray Hyman -- American professor of psychology (born 1928)
Wikipedia - Reactance (psychology)
Wikipedia - Reactivity (psychology)
Wikipedia - Reciprocity (social psychology)
Wikipedia - Recklessness (psychology)
Wikipedia - Regression (psychology)
Wikipedia - Rehabilitation (neuropsychology)
Wikipedia - Rehabilitation Psychology (journal)
Wikipedia - Rehabilitation psychology -- Specialty area of psychology aimed at maximizing the independence, functional status, health, and social participation of individuals with disabilities and chronic health conditions
Wikipedia - Reinforcement (psychology)
Wikipedia - Relaxation (psychology)
Wikipedia - Representation (psychology)
Wikipedia - Repression (psychology) -- Removing desires from consciousness
Wikipedia - Resistance (psychology)
Wikipedia - Reverse psychology
Wikipedia - Review of General Psychology
Wikipedia - Rigidity (psychology)
Wikipedia - Robert Williams (psychologist) -- Psychology professor, born 1930
Wikipedia - Roger Burton -- American jazz musician, psychology professor and actor
Wikipedia - Rubicon model (psychology)
Wikipedia - Rumination (psychology)
Wikipedia - Sally Casswell -- New Zealand psychology academic
Wikipedia - Scandinavian Journal of Psychology
Wikipedia - Schema (psychology)
Wikipedia - School of psychology
Wikipedia - School Psychology International
Wikipedia - School Psychology Quarterly
Wikipedia - School psychology
Wikipedia - Scientist-Practitioner Model of Clinical Psychology
Wikipedia - Second wave positive psychology
Wikipedia - Selective exposure theory -- Theory in psychology referring to the tendency to favor information which reinforces pre-existing views
Wikipedia - Self-categorization theory -- Theory in social psychology
Wikipedia - Self-efficacy -- Psychology concept
Wikipedia - Self-esteem -- Term used in psychology to reflect a person's overall emotional evaluation of his or her own worth
Wikipedia - Self in Jungian psychology
Wikipedia - Self-knowledge (psychology)
Wikipedia - Self-love -- Concept in philosophy and psychology
Wikipedia - Self (psychology)
Wikipedia - Self psychology
Wikipedia - Self-psychology
Wikipedia - Semantics (psychology)
Wikipedia - Sensation and perception psychology
Wikipedia - Sensation (psychology)
Wikipedia - Set (psychology)
Wikipedia - Sex and psychology
Wikipedia - Sex differences in psychology
Wikipedia - Shadow (psychology) -- Term in Jungian psychology
Wikipedia - Shaping (psychology)
Wikipedia - Sheila Eyberg -- American professor of psychology (b. 1944)
Wikipedia - Shirley Collado -- American psychology professor and president of Ithaca College
Wikipedia - Silvia Sara Canetto -- Psychology professor
Wikipedia - Similarity (psychology)
Wikipedia - Simona Ghetti -- Professor of Psychology
Wikipedia - Situationism (psychology)
Wikipedia - Skeptics of parapsychology
Wikipedia - Slate Star Codex -- Blog focused on psychology, philosophy, artificial intelligence, and futurism
Wikipedia - Social connection -- Term in psychology referring to the experience of feeling close and connected to others
Wikipedia - Social media and psychology -- Interaction between usage of social media and psychology of social media users
Wikipedia - Social Psychology (journal)
Wikipedia - Social Psychology Network
Wikipedia - Social psychology (psychology)
Wikipedia - Social Psychology (scientific journal)
Wikipedia - Social psychology (sociology)
Wikipedia - Social Psychology
Wikipedia - social psychology
Wikipedia - Social psychology -- Scientific study of social effects on people's thoughts, feelings, and behaviors
Wikipedia - Social vision -- Subtopic of social psychology
Wikipedia - Society for Computation in Psychology -- Scholarly organization
Wikipedia - Society for Consumer Psychology
Wikipedia - Society for Experimental Psychology and Cognitive Science
Wikipedia - Society for Experimental Social Psychology
Wikipedia - Society for Industrial and Organizational Psychology
Wikipedia - Society for Occupational Health Psychology
Wikipedia - Society for Personality and Social Psychology
Wikipedia - Society for Philosophy and Psychology
Wikipedia - Society for the Teaching of Psychology
Wikipedia - Society of Analytical Psychology
Wikipedia - Society of Clinical Child > Adolescent Psychology
Wikipedia - Society of Clinical Child and Adolescent Psychology
Wikipedia - Society of Consulting Psychology
Wikipedia - Society of Experimental Social Psychology
Wikipedia - Society of Multivariate Experimental Psychology
Wikipedia - Somatic psychology
Wikipedia - Somatotype and constitutional psychology
Wikipedia - Sophie von Stumm -- Professor of psychology in education
Wikipedia - Southern Society for Philosophy and Psychology
Wikipedia - Space psychology
Wikipedia - Spatial intelligence (psychology)
Wikipedia - Specialist in School Psychology
Wikipedia - Spiral Dynamics -- Model of developmental psychology
Wikipedia - Spiritual psychology
Wikipedia - Splitting (psychology)
Wikipedia - Sport psychology
Wikipedia - Sports psychology
Wikipedia - Staircase model -- Psychology of terrorism
Wikipedia - Stimulus (psychology)
Wikipedia - Stream of consciousness (psychology)
Wikipedia - Stress (psychology)
Wikipedia - Structuralism (psychology)
Wikipedia - Subfields of psychology
Wikipedia - Sublimation (psychology) -- Type defense mechanism where socially unacceptable impulses or idealizations are unconsciously transformed into socially acceptable actions or behavior
Wikipedia - Substitution bias (psychology)
Wikipedia - Sufi psychology
Wikipedia - Susan H. Spence -- Australian psychology professor
Wikipedia - Systemic psychology
Wikipedia - Systems psychology
Wikipedia - Tact (psychology)
Wikipedia - Telepsychology -- The use of telemedicine within the practice of psychotherapy
Wikipedia - Template talk:Analytical psychology
Wikipedia - Template talk:Evolutionary psychology
Wikipedia - Template talk:Music psychology
Wikipedia - Template talk:Neuropsychology navbox
Wikipedia - Template talk:Neuropsychology sidebar
Wikipedia - Template talk:Neuropsychology
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Wikipedia - Template talk:Psychology sidebar
Wikipedia - Template talk:Psychology
Wikipedia - Template talk:TopicTOC-Psychology
Wikipedia - Template talk:WikiProject Psychology
Wikipedia - Terror management theory -- Social and evolutionary psychology theory
Wikipedia - The American Journal of Psychology
Wikipedia - The Analysis of Verbal Behavior -- Psychology journal
Wikipedia - The Chicago School of Professional Psychology
Wikipedia - The International Journal for the Psychology of Religion
Wikipedia - The Journal of Individual Psychology
Wikipedia - The Journal of Philosophy, Psychology, and Scientific Methods
Wikipedia - The Journal of Positive Psychology
Wikipedia - The Journal of Psychology
Wikipedia - The Magical Number Seven, Plus or Minus Two -- 1956 psychology paper by George Miller on working memory capacity
Wikipedia - The Mass Psychology of Fascism -- 1933 book by Wilhelm Reich
Wikipedia - Theoretical foundations of evolutionary psychology -- The general and specific scientific theories that explain the ultimate origins of psychological traits in terms of evolution
Wikipedia - Theoretical psychology
Wikipedia - Theory and Psychology
Wikipedia - Theory > Psychology
Wikipedia - The Practice and Theory of Individual Psychology
Wikipedia - The Principles of Psychology
Wikipedia - The Psychology of Everyday Things
Wikipedia - The Psychology of Self-Esteem
Wikipedia - The Psychology of the Occult -- 1952 book by psychologist D. H. Rawcliffe.
Wikipedia - The Psychology of the Psychic
Wikipedia - The Psychology of The Simpsons
Wikipedia - Timeline of coaching psychology
Wikipedia - Timeline of psychology
Wikipedia - Toward a Psychology of Being
Wikipedia - Traffic psychology
Wikipedia - Transduction (psychology)
Wikipedia - Transnational psychology
Wikipedia - Transpersonal Psychology
Wikipedia - Transpersonal psychology
Wikipedia - Trans-species psychology
Wikipedia - Triune ethics theory -- Metatheory in moral psychology
Wikipedia - Two Essays on Analytical Psychology
Wikipedia - Valence (psychology) -- In psychology, the intrinsic goodness or badness of an emotion, event, object, or situation
Wikipedia - Verbal Behavior -- Psychology book
Wikipedia - Vigilance (psychology)
Wikipedia - Virginia Andreoli Mathie -- Retired psychology professor
Wikipedia - Virginia Braun -- Academic in psychology and gender studies
Wikipedia - Volition (psychology) -- Cognitive process by which an individual decides on and commits to a particular course of action
Wikipedia - Web Experimental Psychology Lab
Wikipedia - Western Psychological Association -- American psychology learned society
Wikipedia - Wikipedia talk:WikiProject Psychology
Wikipedia - Wilhelm Wundt -- German founder of psychology
Wikipedia - Young adult (psychology)
Wikipedia - Young-Suk Kim -- Psychology professor
Wikipedia - Zest (positive psychology)
https://www.goodreads.com/book/show/1001304.The_Principles_of_Psychology_Vol_1
https://www.goodreads.com/book/show/1003818.Psychology_the_Soul
https://www.goodreads.com/book/show/1018768.The_Cognitive_Psychology_of_False_Memories
https://www.goodreads.com/book/show/10431509-outlines-of-psychology
https://www.goodreads.com/book/show/1125793.Esoteric_Psychology
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The Sixth Sense (1971 - 1972) - The Sixth Sense was a Universal TV series about a Parapsychology researcher (Gary Collins) who investigates incidents involving psychic phenomena. The show was on NBC.
Ghostbusters(1984) - After getting thrown out of their University where they studied parapsychology, a group of eccentric scientists set up shop as paranormal exterminators in the Big Apple. Armed with their arsenal of home-made ghost-hunting equipment, Doctors; Venkman (Bill Murray), Stantz (Dan Aykroyd), and Spengler...
The Accused (1949)(1949) - A beautiful psychology professor tries to hide a self-defense killing.
Bull ::: TV-14 | 1h | Comedy, Crime, Drama | TV Series (2016 ) Season 5 Returns Monday, March 15 -- Brilliant, brash, and charming, Dr. Bull is the ultimate puppet master as he combines psychology, human intuition, and high-tech data to learn what makes jurors, attorneys, witnesses, and the accused tick.
Curse of the Demon (1957) ::: 7.5/10 -- Night of the Demon (original title) -- Curse of the Demon Poster American professor John Holden arrives in London for a parapsychology conference, only to find himself investigating the mysterious actions of Devil-worshiper Julian Karswell. Director: Jacques Tourneur Writers: Charles Bennett (screenplay), Hal E. Chester (screenplay) | 1 more credit
Ghostbusters (1984) ::: 7.8/10 -- Ghost Busters (original title) -- Ghostbusters Poster -- Three former parapsychology professors set up shop as a unique ghost removal service. Director: Ivan Reitman Writers:
The Stanford Prison Experiment (2015) ::: 6.9/10 -- R | 2h 2min | Biography, Drama, History | 17 July 2015 (USA) -- In 1971, twenty-four male students are selected to take on randomly assigned roles of prisoners and guards in a mock prison situated in the basement of the Stanford psychology building. Director: Kyle Patrick Alvarez Writers:
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Caligula (TV) -- -- Satelight -- 12 eps -- Game -- Action Sci-Fi -- Caligula (TV) Caligula (TV) -- What is happiness? Ever the fan of psychology, questions such as this are ones that high school student Ritsu Shikishima likes to ponder as he spends his peaceful days with his friends. His perfect world, however, begins to unravel when he hears a strange voice obscured by static, pleading for help. This voice belongs to μ, a beloved pop idol, whose singing begins to have an adverse effect on the world. Before Ritsu's very eyes, the faces of his friends and family become distorted by glitches as the sound of μ's voice transforms them into Digiheads: berserk monsters bent on the extermination of all those who begin to awaken to the true nature of their existence. -- -- Realizing that he is trapped in a virtual world created by μ called Mobius, Ritsu must now gather everyone else who has managed to realize the truth before they are all eliminated. Together, they will use their newfound powers and weapons granted by their emotions—known as the Catharsis Effect—to fight off the mysterious group known as The Ostinato Musicians as they struggle to escape. -- -- -- Licensor: -- Discotek Media, Ponycan USA -- 66,549 6.02
Kuuchuu Buranko -- -- Toei Animation -- 11 eps -- Novel -- Comedy Psychological Drama Seinen -- Kuuchuu Buranko Kuuchuu Buranko -- The world of psychology is far from strange to the unusual Dr. Ichirou Irabu, a resident psychiatrist of Irabu General Hospital. He and his charming nurse Mayumi run through several patients, each suffering from a mental illness that harms their everyday life. -- -- Patients should be wary of the seductive Mayumi, with her spellbinding looks and devilishly short pink nurse uniform. On the other hand, the doctor seems to have three separate personalities: a child with an oversized lab coat; an intelligent, youthful man with feminine traits; and a selfish, outgoing green bear. While curing his patients in questionable ways, Dr. Irabu often tries to gain something from them outside of his profession—and in doing so, occasionally forgets his role as a doctor. -- -- As each patient struggles to face the nature of their distress, an obvious yet invisible thread ties their paths together. -- -- 75,563 7.96
Kyoushoku Soukou Guyver -- -- Production Reed -- 1 ep -- - -- Action Sci-Fi Horror Super Power -- Kyoushoku Soukou Guyver Kyoushoku Soukou Guyver -- The plot of this OVA is a rough adaptation of the first four chapters of the Guyver manga. It covers the same basic elements of these chapters; Genesis of the guyver, Fight with Vamore, Fight with Guyver 2 and the introduction of Guyver 3. Main differences are the exclusion of Tetsuro and his replacement by Mizuki, The replacement of Lisker with a female Agent "Valcuria", and thus a female Guyver 2. There is also a look at Sho's psychology of how he deals with his situation including a very harsh moment where his friends are assassinated in cold blood. -- -- One night, high school student Sho Fukamachi discovers a mysterious metal object. Then in a blinding flash of light, Sho finds that he has accidentally fused with the Guyver, a mecha of mysterious alien design. -- -- Now, to save his girlfriend, Mizuki Segawa, along with the entire world, Sho must become the Guyver to fight the Chronos Corporation and their biocreatures, called Zoanoids, who are hell-bent on world domination. -- -- (Source: Wikipedia) -- Movie - Dec 13, 1986 -- 5,349 6.24
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