I O Psychology Quotes

Jealousy is a terrible thing. I know all the psychological triggers. The fear of losing control, the fear of loss, the fear of abandonment, neglect and loneliness...But the most destructive thing about jealousy is that it kills what it values-the love you want to save won't survive the constraints of jealousy. There is no entitlement. Love is either equal or a tragedy.

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.

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

Father Brendan Flynn: "A woman was gossiping with her friend about a man whom they hardly knew - I know none of you have ever done this. That night, she had a dream: a great hand appeared over her and pointed down on her. She was immediately seized with an overwhelming sense of guilt. The next day she went to confession. She got the old parish priest, Father O' Rourke, and she told him the whole thing. 'Is gossiping a sin?' she asked the old man. 'Was that God All Mighty's hand pointing down at me? Should I ask for your absolution? Father, have I done something wrong?' 'Yes,' Father O' Rourke answered her. 'Yes, you ignorant, badly-brought-up female. You have blamed false witness on your neighbor. You played fast and loose with his reputation, and you should be heartily ashamed.' So, the woman said she was sorry, and asked for forgiveness. 'Not so fast,' says O' Rourke. 'I want you to go home, take a pillow upon your roof, cut it open with a knife, and return here to me.' So, the woman went home: took a pillow off her bed, a knife from the drawer, went up the fire escape to her roof, and stabbed the pillow. Then she went back to the old parish priest as instructed. 'Did you gut the pillow with a knife?' he says. 'Yes, Father.' 'And what were the results?' 'Feathers,' she said. 'Feathers?' he repeated. 'Feathers; everywhere, Father.' 'Now I want you to go back and gather up every last feather that flew out onto the wind,' 'Well,' she said, 'it can't be done. I don't know where they went. The wind took them all over.' 'And that,' said Father O' Rourke, 'is gossip!

Not that I would not, if I could, be both handsome and fat and well-dressed, and a great athlete, and make a million a year, be a wit, a bon-vivant, and a lady-killer, as well as a philosopher; a philanthropist, statesman, warrior, and African explorer, as well as a ‘tone poet’ and saint. But the thing is simply impossible…[T]o make any one of them actual, the rest must more or less be suppressed. So the seeker of his truest, strongest, deepest self must review the list carefully, and pick out the one on which to stake his salvation. All other selves thereupon become unreal

All life began underneath the ocean. So I'm giving people a taste of what existence might have been like before civilization.' 'But we were amoebas and tiny shrimplike creatures. We didn't start off in deep-sea-diving outfits.' 'We all come into this world with an oxygen tube in our belly button.' 'True.' She put her hands up to her own belly. There had so recently been a sea creature evolving in there, trying its best to get its act together. It had perished under the deep, deep, deep sea.

He had only smiled, condescendingly and therapeutically. "No, Leland, not you. You, and in fact quite a lot of your generation, have in some way been exiled from that particular sanctuary. It's become almost impossible for you to 'go mad' in the classical sense. At one time people conveniently 'went mad' and were never heard from again. Like a character in a romantic novel. But now"--And I think he even went so far as to yawn--"you are too hip to yourself on a psychological level. You are all too intimate with too many of the symptoms of insanity to be caught completely off your guard. Another thing: all of you have a talent for releasing frustration through clever fantasy. And you, you are the worst of the lot on that score. So... you may be neurotic as hell for the rest of your life, and miserable, maybe even do a short hitch at Bellvue and certainly good for another five years as a paying patient--but I'm afraid never completely out." He leaned back in his elegant Lounge-o-Chair. "Sorry to disappoint you but the best I can offer is plain old schizophrenia with delusional tendencies.

I’m in the infantry. What you just showed me, for us that’s not even good pornography.

I was sweating like Christy Moore at a Feis Ceol, so badly, in fact, I looked like I was sporting a finger moustache as I attempted to rescue suicidal perspiration drops from my upper lip. Classy.

Willpower is misunderstood. The very word suggests that wanting something badly enough bequeaths that necessary strength to achieve or overcome something. If that were the case, I'd be Michael Fassbender's missus by now.

Dacă însă oamenii vor fi educați în așa fel încât să-și vadă cu claritate latura întunecată a naturii lor, e de sperat că vor învăța să-și înțeleagă mai bine semenii și să-i iubească. O reducere a ipocriziei și o sporire a autocunoașterii nu pot avea decât consecințe benefice în ce privește grija față de aproapele; căci prea ușor suntem înclinați să transferăm asupra semenilor noștri injustiția și violența pe care le facem propriei noastre naturi.

For now, the Simple Daily Practice means doing ONE thing every day. Try any one of these things each day: A) Sleep eight hours. B) Eat two meals instead of three. C) No TV. D) No junk food. E) No complaining for one whole day. F) No gossip. G) Return an e-mail from five years ago. H) Express thanks to a friend. I) Watch a funny movie or a stand-up comic. J) Write down a list of ideas. The ideas can be about anything. K) Read a spiritual text. Any one that is inspirational to you. The Bible, The Tao te Ching, anything you want. L) Say to yourself when you wake up, “I’m going to save a life today.” Keep an eye out for that life you can save. M) Take up a hobby. Don’t say you don’t have time. Learn the piano. Take chess lessons. Do stand-up comedy. Write a novel. Do something that takes you out of your current rhythm. N) Write down your entire schedule. The schedule you do every day. Cross out one item and don’t do that anymore. O) Surprise someone. P) Think of ten people you are grateful for. Q) Forgive someone. You don’t have to tell them. Just write it down on a piece of paper and burn the paper. It turns out this has the same effect in terms of releasing oxytocin in the brain as actually forgiving them in person. R) Take the stairs instead of the elevator. S) I’m going to steal this next one from the 1970s pop psychology book Don’t Say Yes When You Want to Say No: when you find yourself thinking of that special someone who is causing you grief, think very quietly, “No.” If you think of him and (or?) her again, think loudly, “No!” Again? Whisper, “No!” Again, say it. Louder. Yell it. Louder. And so on. T) Tell someone every day that you love them. U) Don’t have sex with someone you don’t love. V) Shower. Scrub. Clean the toxins off your body. W) Read a chapter in a biography about someone who is an inspiration to you. X) Make plans to spend time with a friend. Y) If you think, “Everything would be better off if I were dead,” then think, “That’s really cool. Now I can do anything I want and I can postpone this thought for a while, maybe even a few months.” Because what does it matter now? The planet might not even be around in a few months. Who knows what could happen with all these solar flares. You know the ones I’m talking about. Z) Deep breathing. When the vagus nerve is inflamed, your breathing becomes shallower. Your breath becomes quick. It’s fight-or-flight time! You are panicking. Stop it! Breathe deep. Let me tell you something: most people think “yoga” is all those exercises where people are standing upside down and doing weird things. In the Yoga Sutras, written in 300 B.C., there are 196 lines divided into four chapters. In all those lines, ONLY THREE OF THEM refer to physical exercise. It basically reads, “Be able to sit up straight.” That’s it. That’s the only reference in the Yoga Sutras to physical exercise. Claudia always tells me that yogis measure their lives in breaths, not years. Deep breathing is what keeps those breaths going.

while personal income in the U.S. more than doubled between i 96o and the 19gos in constant dollars, the proportion of people saying they are very happy remained a steady 30 percent. One conclusion that the findings seem to justify is that beyond the threshold of poverty, additional resources do not appreciably improve the chances of being happy.

. . . I'm not sure we always respect the mysteries of the locked door and the dangers of the storytelling problem. There are times when we demand an explanation when an explanation really isn't possible, and, as we'll explore in the upcoming chapters of this book, doing so can have serious consequences. 'After the O.J. Simpson verdict, one of the jurors appeared on TV and said with absolute conviction, "Race had absolutely nothing to do with my decision,"' psychologist Joshua Aronson says. 'But how on earth could she know that? What my [and others] research . . . show[s] is that people are ignorant of the things that affect their actions, yet they rarely feel ignorant. We need to accept our ignorance and say "I don't know" more often.

Well O. the thing's sick. It's even sicker than 4. Was it 4? The one you said that Loach inspired, where you'd supposedly just that very day dropped out of Jesuit seminary after umpteen years of disciplined celibacy because of carno-spiritual yearnings you hadn't even been quite in touch with as carno-spiritual in nature until you just now this very moment laid eyes on the Subject? With the breviary and rented collar?’ 'That was 4, yes. 4's pretty much of a gynecopia also, but within a kind of narrower demographic psychological range of potential Subjects. Notice I never said 4 was no-miss.’ 'Well you must be a very proud young man. This is even sicker. The fake ring and fictional spouse. It's like you're inventing somebody you love just to seduce somebody else into helping you betray her. What's it like. It's like suborning somebody into helping you desecrate a tomb they don't know is empty.’ 'This is what I get for passing down priceless fruits of hard experience to somebody who still thinks it's exciting to shave.’ 'I ought to go. I have a blackhead I have to see to.’ 'You haven't asked why I called right back. Why I'm calling during high-toll hours.’ 'Plus I feel some kind of toothache starting, and it's the weekend, and I want to see Schacht before Mrs. Clarke's confectionery day in the sun tomorrow. Plus I'm naked.

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.

When problems of transference are involved, as they usually are, psychotherapy is, among other things, a process of map-revising. Patients come to therapy because their maps are clearly not working. But how they may cling to them and fight the process every step of the way! Frequently their need to cling to their maps and fight against losing them is so great that therapy becomes impossible, as it did in the case of the computer technician. Initially he requested a Saturday appointment. After three sessions he stopped coming because he took a job doing lawn-maintenance work on Saturdays and Sundays. I offered him a Thursday-evening appointment. He came for two sessions and then stopped because he was doing overtime work at the plant. I then rearranged my schedule so I could see him on Monday evenings, when, he had said, overtime work was unlikely. After two more sessions, however, he stopped coming because Monday-night overtime work seemed to have picked up. I confronted him with the impossibility of doing therapy under these circumstances. He admitted that he was not required to accept overtime work. He stated, however, that he needed the money and that the work was more important to him than therapy. He stipulated that he could see me only on those Monday evenings when there was no overtime work to be done and that he would call me at four o’clock every Monday afternoon to tell me if he could keep his appointment that evening. I told him that these conditions were not acceptable to me, that I was unwilling to set aside my plans every Monday evening on the chance that he might be able to come to his sessions. He felt that I was being unreasonably rigid, that I had no concern for his needs, that I was interested only in my own time and clearly cared nothing for him, and that therefore I could not be trusted. It was on this basis that our attempt to work together was terminated, with me as another landmark on his old map. The problem of transference is not simply a

Nikdy si nejsme jisti, že se nějaká nová idea nezmocní buď nás samých, anebo našeho souseda. Víme právě tak z nové historie jako ze staré, že takové ideje bývají často tak zvláštní, ba tak podivné, že nad tím zůstává rozum stát. Fascinace, která je téměř vždy s takovou ideou spojena, vytváří fanatickou posedlost, která způsobuje, že všichni disidenti, to jest lidé, kteří smýšlejí jinak – zcela lhostejné, jak dobrý úmysl mají nebo jak jsou rozumní – jsou upalováni zaživa, stínáni nebo masově sprovozeni ze světa modernějším kulometem. Nemůžeme se ani utěšovat myšlenkou, že něco takového patří dávné minulosti. Bohužel se zdá, že k přítomnosti nejen náleží, ale že je lze v obzvláštní míře očekávat ještě od budoucnosti. “Homo homini lupus” (Člověk člověku vlkem) – to je smutný, ale věčně platný výrok. Člověk má opravdu dostatečný důvod pro to, aby se bál neosobních sil, které sídlí v nevědomí. Tkvíme v blažené nevědomosti o těchto silách, protože se nikdy nebo alespoň skoro nikdy neprojevují v našem osobním jednání a za obvyklých okolností. Když se však na druhé straně lidé shluknou a vytvoří dav, uvolní se dynamismy kolektivního člověka – bestií nebo démonů, kteří v každém jednotlivci dřímají, dokud se nestane součástí masy. Člověk uprostřed masy klesá nevědomě na nižší mravní i intelektuální úroveň; na úroveň, která je stále pod prahem nevědomí připravena prorazit, jakmile je podpořena a vylákána vytvořením masy.

The Brits call this sort of thing Functional Neurological Symptoms, or FNS, the psychiatrists call it conversion disorder, and almost everyone else just calls it hysteria. There are three generally acknowledged, albeit uncodified, strategies for dealing with it. The Irish strategy is the most emphatic, and is epitomized by Matt O’Keefe, with whom I rounded a few years back on a stint in Ireland. “What are you going to do?” I asked him about a young woman with pseudoseizures. “What am I going to do?” he said. “I’ll tell you what I’m goin’ to do. I’m going to get her, and her family, and her husband, and the children, and even the feckin’ dog in a room, and tell ’em that they’re wasting my feckin’ time. I want ’em all to hear it so that there is enough feckin’ shame and guilt there that it’ll keep her the feck away from me. It might not cure her, but so what? As long as I get rid of them.” This approach has its adherents even on these shores. It is an approach that Elliott aspires to, as he often tells me, but can never quite marshal the umbrage, the nerve, or a sufficiently convincing accent, to pull off. The English strategy is less caustic, and can best be summarized by a popular slogan of World War II vintage currently enjoying a revival: “Keep Calm and Carry On.” It is dry, not overly explanatory, not psychological, and does not blame the patient: “Yes, you have something,” it says. “This is what it is [insert technical term here], but we will not be expending our time or a psychiatrist’s time on it. You will have to deal with it.” Predictably, the American strategy holds no one accountable, involves a brain-centered euphemistic explanation coupled with some touchy-feely stuff, and ends with a recommendation for a therapeutic program that, very often, the patient will ignore. In its abdication of responsibility, motivated by the fear of a lawsuit, it closely mirrors the beginning of the end of a doomed relationship: “It’s not you, it’s … no wait, it’s not me, either. It just is what it is.” Not surprisingly, estimates of recurrence of symptoms range from a half to two-thirds of all cases, making this one of the most common conditions that a neurologist will face, again and again.

We judge ourselves by our intentions but others by their actions. We tend to think other people's mistakes are caused by character flaws while our mistakes are due to situational factors. "I had a headache on the day of the examine, but he's not very smart." Then we have the opposite. Our good behavior is attributable to fundamental traits while other people's is temporary and situational. "I'm returning this wallet to lost and found because I'm a moral and ethical person. Others do so only if they're seen picking it up." Thus we own our strengths and disavow our weaknesses. This is a big obstetrical to overcoming self-destruction behavior, it justifies all our attempts to deny or put off our need to change and rationalizes the consequences of our actions.

L'uomo ha due tipi di fini: il primo è il fine naturale, la procreazione e i vari compiti di protezione della prole, che implicano il procacciarsi un guadagno e la posizione sociale. Quando questo scopo è stato raggiunto comincia un'altra fase: il fine culturale. Per raggiungere il primo scopo interviene la natura e l'educazione, che sono invece di scarso o nessun aiuto per attuare il secondo. Eppure predomina spesso un'ambizione sbagliata, secondo la quale i vecchi dovrebbero essere come i giovani, o per lo meno cercare di imitarli, anche se sono intimamente persuasi della vanità della cosa. Per molte persone il passaggio dalla fase "naturale" alla fase "culturale" è quindi estremamente difficile e amaro. Si aggrappano all'illusione della giovinezza o ai figli, nel tentativo di salvare ancora un brandello di gioventù.

Among the most virulent of all such cultural parasite-equivalents is the religion-based denial of organic evolution. About one-half of Americans (46 percent in 2013, up from 44 percent in 1980), most of whom are evangelical Christians, together with a comparable fraction of Muslims worldwide, believe that no such process has ever occurred. As Creationists, they insist that God created humankind and the rest of life in one to several magical mega-strokes. Their minds are closed to the overwhelming mass of factual demonstrations of evolution, which is increasingly interlocked across every level of biological organization from molecules to ecosystem and the geography of biodiversity. They ignore, or more precisely they call it virtue to remain ignorant of, ongoing evolution observed in the field and even traced to the genes involved. Also looked past are new species created in the laboratory. To Creationists, evolution is at best just an unproven theory. To a few, it is an idea invented by Satan and transmitted through Darwin and later scientists in order to mislead humanity. When I was a small boy attending an evangelical church in Florida, I was taught that the secular agents of Satan are extremely bright and determined, but liars all, man and woman, and so no matter what I heard I must stick my fingers in my ears and hold fast to the true faith. We are all free in a democracy to believe whatever we wish, so why call any opinion such as Creationism a virulent cultural parasite-equivalent? Because it represents a triumph of blind religious faith over carefully tested fact. It is not a conception of reality forged by evidence and logical judgment. Instead, it is part of the price of admission to a religious tribe. Faith is the evidence given of a person’s submission to a particular god, and even then not to the deity directly but to other humans who claim to represent the god. The cost to society as a whole of the bowed head has been enormous. Evolution is a fundamental process of the Universe, not just in living organisms but everywhere, at every level. Its analysis is vital to biology, including medicine, microbiology, and agronomy. Furthermore psychology, anthropology, and even the history of religion itself make no sense without evolution as the key component followed through the passage of time. The explicit denial of evolution presented as a part of a “creation science” is an outright falsehood, the adult equivalent of plugging one’s ears, and a deficit to any society that chooses to acquiesce in this manner to a fundamentalist faith.

By 1986, Noriega’s blatant cocaine dealings threatened to further complicate the ongoing Iran Contra hearings. In an effort to threaten Noriega into silence and temporary inactivity, a meeting took place in Bradenton Beach, Florida near McDill Air Force Base. I was there on Noriega’s yacht along with Oliver North and Aquino, among others12. The object of “Operation Shell Game” was to appeal to Noriega’s superstitions since a logical approach hadn’t slowed his CIA cocaine ops down. Psychological Warfare, which is designed to incite superstitious response, was used to no avail. Soon after, CIA Chief William Casey died of a sudden brain tumor the day he was to testify in Iran Contra, and the scandal diverted away from Noriega’s dealings. By the time Bush Sr.’s ‘Operation Just Cause’ resulted in the incarceration of his former CIA associate Noriega, much pertinent information had come to light that not only validated our case but brought us to this point of providing details to Internal Affairs.

Reg would wake me up at five o’clock each morning; by five thirty we’d be at his gym at 42 Kirk Street working out. I never even got up at that hour, but now I learned the advantage of training early, before the day starts, when there are no other responsibilities and nobody else is asking anything of you. Reg also taught me a key lesson about psychological limits. I’d worked my way up to three hundred pounds of weight in calf raises, beyond any other bodybuilder I knew. I thought I must be near the limit of human achievement. So I was amazed to see Reg doing calf raises with one thousand pounds. “The limit is in your mind,” he said. “Think about it: three hundred pounds is less than walking. You weigh two hundred fifty, so you are lifting two hundred fifty pounds with each calf every time you take a step. To really train, you have to go beyond that.” And he was right. The limit I thought existed was purely psychological. Now that I’d seen someone doing a thousand pounds, I started making leaps in my training.

to be open and straightforward about their needs for attention in a social setting. It is equally rare for members of a group in American culture to honestly and openly express needs that might be in conflict with that individual’s needs. This value of not just honestly but also openly fully revealing the true feelings and needs present in the group is vital for it’s members to feel emotional safe. It is also vital to keeping the group energy up and for giving the feedback that allows it’s members to know themselves, where they stand in relation to others and for spiritual/psychological growth. Usually group members will simply not object to an individual’s request to take the floor—but then act out in a passive-aggressive manner, by making noise or jokes, or looking at their watches. Sometimes they will take the even more violent and insidious action of going brain-dead while pasting a jack-o’-lantern smile on their faces. Often when someone asks to read something or play a song in a social setting, the response is a polite, lifeless “That would be nice.” In this case, N.I.C.E. means “No Integrity or Congruence Expressed” or “Not Into Communicating Emotion.” So while the sharer is exposing his or her vulnerable creation, others are talking, whispering to each other, or sitting looking like they are waiting for the dental assistant to tell them to come on back. No wonder it’s so scary to ask for people’s attention. In “nice” cultures, you are probably not going to get a straight, open answer. People let themselves be oppressed by someone’s request—and then blame that someone for not being psychic enough to know that “Yes” meant “No.” When were we ever taught to negotiate our needs in relation to a group of people? In a classroom? Never! The teacher is expected to take all the responsibility for controlling who gets heard, about what, and for how long. There is no real opportunity to learn how to nonviolently negotiate for the floor. The only way I was able to pirate away a little of the group’s attention in the school I attended was through adolescent antics like making myself fart to get a few giggles, or asking the teacher questions like, “Why do they call them hemorrhoids and not asteroids?” or “If a number two pencil is so popular, why is it still number two,” or “What is another word for thesaurus?” Some educational psychologists say that western culture schools are designed to socialize children into what is really a caste system disguised as a democracy. And in once sense it is probably good preparation for the lack of true democratic dynamics in our culture’s daily living. I can remember several bosses in my past reminding me “This is not a democracy, this is a job.” I remember many experiences in social groups, church groups, and volunteer organizations in which the person with the loudest voice, most shaming language, or outstanding skills for guilting others, controlled the direction of the group. Other times the pain and chaos of the group discussion becomes so great that people start begging for a tyrant to take charge. Many times people become so frustrated, confused and anxious that they would prefer the order that oppression brings to the struggle that goes on in groups without “democracy skills.” I have much different experiences in groups I work with in Europe and in certain intentional communities such as the Lost Valley Educational Center in Eugene, Oregon, where the majority of people have learned “democracy skills.” I can not remember one job, school, church group, volunteer organization or town meeting in mainstream America where “democracy skills” were taught or practiced.

While I am free to speak my mind, Kelly, now 14, is not so fortunate. Kelly has yet to receive rehabilitation for her shattered personality and programmed young mind. The high tech sophistication of the Project Monarch trauma based mind-control procedures she endured, literally since birth, reportedly requires highly specialized, qualified care to aid her in eventually gaining control of her mind and life. Due to the political affluence of our abusers, all efforts to obtain her inalienable right to rehabilitation and seek justice have been blocked under the guise of so-called "National Security." As a result, Kelly remains warehoused in a mental institution in the custody of the state of Tennessee--a victim of the system—a system controlled and manipulated by our abusive government "leaders" a system where State Forms make no allowances to report military TOP SECRET abuses--a system that exists on federal funding directed by our perverse, corrupt abusers in Washington, D.C. She remains a political prisoner in a mental institution to this moment, waiting and hurting! Violations of laws and rights, Psychological Warfare intimidation tactics, threats to our lives, and various other forms of CIA Damage Containment practices thus far have remained unhindered and unchecked due to the National Security Act of 1947 AND the 1986 Reagan Amendment to same which allows those in control of our government to censor and/or cover up anything they choose.

NOBODY CAN PREDICT WHO’LL MAKE it through BUD/S. The brass tries to figure it out; they bring in psychologists and boost the number of guys beginning the process, hoping more SEALs will be left standing at the end. They tweak the design to create more equal opportunity for minorities, but all that happens is that the instructors do to the students exactly what was done to them, and always 80 percent don’t make it. We have more white SEALs simply because more white guys try out. Eighty percent of white guys fail, 80 percent of Filipinos fail, 80 percent of black guys fail. And the irony is, the Navy doesn’t want an 80 percent failure rate. There can’t be too many SEALs. We’re always undermanned. From the beginning of boot camp, the instructors try separating guys who want to be SEALs. They put them together, feed them better, give them workouts designed to prepare them for BUD/S. These promising rookies get in better shape, are better nourished, and are psychologically primed to go. Then they’re sent to SEAL training and 80 percent fail. No matter what the Navy process tweakers do, they can’t crack it. You’d think the Olympic swimmer would make it. You’d think the pro-football player would make it. But they don’t—well, 80  percent don’t. In my experience, the one category of people who get reliably crushed in BUD/S are that noble demographic, the loudmouths. They’re usually the first to ring the bell. As for who will make it, all I can say is: Are you the person who can convince your body that it can do anything you ask it to? Who can hit the wall and say, “What wall?” That strength of mind isn’t associated with any ethnicity or level of skin pigmentation. It’s not a function of size or musculature or IQ. In the end, it’s sheer cussedness, and I’m guessing you’re either born that way or you never get there.

September 1995: Mark and I had our well documented book entitled TRANCE Formation of America published, complete with irrefutable graphic details which are in themselves evidence to present to Congress, all factions of law enforcement including the FBI, CIA, DIA, DEA, TBI, NSA, etc., all major news media groups, national and international human rights advocates, both American Psychological and Psychiatric Associations, the National Institute of Mental Health, and more… to no avail. TRANCE thoroughly exposes many of the perpe-TRAITORS and their agenda replete with names, which raises the question “why haven't we been sued?” The obvious answer is that the same “National Security Act” that continues to block our access to all avenues of justice and public exposure also prevents these criminals from inevitably bringing mind control to light through court procedures, an opportunity we would welcome. Meanwhile, as reported by both APAs, survivors of U.S. Government sponsored mind control began to surface all across our nation. The first to encounter the vast number of survivors were law enforcement and mental health professionals, and these professionals began to ask questions. in other countries, answers are being provided through somewhat less controlled media, reflecting the CIA's involvement in Project MK Ultra human rights atrocities. A television documentary entitled The Sleep Room aired across Canada by the Canadian Broadcast Corp. in the spring of 1998. Dr. Martin Orne, an associate boasted by Dr. William Mitchell M.D., Ph.D. who thrust Kelly into Vanderbilt's cover-up attempt (re: p.14), is named as an accomplice to Dr. Ewing Cameron's MK Ultra 'experiments' in Montreal, Quebec. Additionally, it should be known that Dr. Cameron went on to found the American Psychiatric Association, which has helped to maintain America's mental health profession in the dark ages of information control.

Try any one of these things each day: A) Sleep eight hours. B) Eat two meals instead of three. C) No TV. D) No junk food. E) No complaining for one whole day. F) No gossip. G) Return an e-mail from five years ago. H) Express thanks to a friend. I) Watch a funny movie or a stand-up comic. J) Write down a list of ideas. The ideas can be about anything. K) Read a spiritual text. Any one that is inspirational to you. The Bible, The Tao te Ching, anything you want. L) Say to yourself when you wake up, “I’m going to save a life today.” Keep an eye out for that life you can save. M) Take up a hobby. Don’t say you don’t have time. Learn the piano. Take chess lessons. Do stand-up comedy. Write a novel. Do something that takes you out of your current rhythm. N) Write down your entire schedule. The schedule you do every day. Cross out one item and don’t do that anymore. O) Surprise someone. P) Think of ten people you are grateful for. Q) Forgive someone. You don’t have to tell them. Just write it down on a piece of paper and burn the paper. It turns out this has the same effect in terms of releasing oxytocin in the brain as actually forgiving them in person. R) Take the stairs instead of the elevator. S) I’m going to steal this next one from the 1970s pop psychology book Don’t Say Yes When You Want to Say No: when you find yourself thinking of that special someone who is causing you grief, think very quietly, “No.” If you think of him and (or?) her again, think loudly, “No!” Again? Whisper, “No!” Again, say it. Louder. Yell it. Louder. And so on. T) Tell someone every day that you love them. U) Don’t have sex with someone you don’t love. V) Shower. Scrub. Clean the toxins off your body. W) Read a chapter in a biography about someone who is an inspiration to you. X) Make plans to spend time with a friend. Y) If you think, “Everything would be better off if I were dead,” then think, “That’s really cool. Now I can do anything I want and I can postpone this thought for a while, maybe even a few months.” Because what does it matter now? The planet might not even be around in a few months. Who knows what could happen with all these solar flares. You know the ones I’m talking about. Z) Deep breathing. When the vagus nerve is inflamed, your breathing becomes shallower. Your breath becomes quick. It’s fight-or-flight time! You are panicking. Stop it! Breathe deep. Let me tell you something: most people think “yoga” is all those exercises where people are standing upside down and doing weird things. In the Yoga Sutras, written in 300 B.C., there are 196 lines divided into four chapters. In all those lines, ONLY THREE OF THEM refer to physical exercise. It basically reads, “Be able to sit up straight.” That’s it. That’s the only reference in the Yoga Sutras to physical exercise. Claudia always tells me that yogis measure their lives in breaths, not years. Deep breathing is what keeps those breaths going.

Domnul von Spat urăște somnul. Cum interpretați asta? El spune că, după ce-și va fi înfrânt complet dușmanii, nu o să mai existe somn, iar modalitatea de a-i înfrânge pe băieți ar fi aceea de a-i izola de sursa somnului. Răspuns: instinctul de putere nu există în somn. Da, în somn instinctul de putere e la podea. Suntem complet neajutorați și pasivi, deschiși pentru întreaga lume, goi în ceea ce ne înconjoară. Este o stare în care puterea e la podea și instinctul iese la suprafață, deci primul gând ar fi că von Spat trebuie să reprezinte conștiința, iar Fo, principiul inconștienței. Dar la o privire mai atentă, lucrurile arată puțin diferit. Domnul von Spat este și inconștiență, și anume aspectul inconștient, demonic, al conștiinței. Conștiența constă din ceva ce credem că știm, este o conștiință imediată. Deși nu prea știm ce este, avem sentimentul subiectiv că ceea ce este conștiența ne este bine cunoscut. Dar în spatele acestei conștiențe știute stă o inconștiență, cu alte cuvinte, în spatele eului și al întregului fenomen al conștiinței stă umbra, instinctul de putere și ceva demonic. Nu trebuie să uităm niciodată aspectul demonic al conștiinței, el există. Începem acum să fim conștienți că realizările conștiinței noastre - realizările noastre tehnice - au aspecte distructive. Ne mișcăm spre constatarea că poate fi un dezavantaj conștiința și că se bazează pe inconștiență. Ceea ce mă face să-mi doresc cu pasiune dominația conștiinței asupra vieții este ceva inconștient. Nevoia, impulsul sau pasiunea pentru conștiință este ceva inconștient, precum ceea ce numim tradiție conștientă. De exemplu, pentru un trib primitiv, propria tradiție este conștiință. Un novice dintr-un trib african - după ce a fost torturat, i s-au scos dinții etc. - este instruit privitor la crearea lumii, apariția răului, semnificația bolii, căsătoria cu femei dintr-un anumit clan, din anumite motive, iar asta este, pentru el, conștiință. Africanii spun că bărbatul este un animal înainte de a trece prin inițiere, asimilând astfel tradiția tribală. Neițiații sunt numiți animale, ceea ce demonstrează credința lor că obținerea unei atari cunoașteri este pasul de la inconștiența animală la conștiința umană. Cu toate acestea, pentru noi, care avem o tradiție diferită, învățăturile mitologice pe care le asimilează un tânăr primitiv par pură inconștiență. Mai mult, interpretăm respectivele învățături așa cum interpretăm visele; faptul că acest lucru este posibil ne arată că ceea ce înseamnă conștiință colectivă pentru un trib conține, în realitate, mult simbolism inconștient. Mă refer la alte civilizații pentru a-mi ilustra punctul de vedere, pentru că poți observa o altă societate sine ira et studio, adică imparțial. Se întâmplă același lucru și în tradiția noastră religioasă. Putem spune că învățătura creștină conține conștiința noastră colectivă. Dar, la o privire mai atentă, vedem că ea e bazată pe simboluri ca zeul crucificat, Fecioara Maria etc. Dacă ne gândim la ele, la înțelesul lor și încercăm să le legăm de viața noastră reală, descoperim că nu știm cum, fiindcă sunt pline de inconștiență. Aflăm că exact acele aspecte cunoscute ale tradiției noastre spirituale rămân pentru noi un complet mister, din mai multe puncte de vedere, că nu putem spune nimic despre ele. Conștiința conține, așadar, un revers secret, care este inconștiența. Chiar asta e demonic la von Spat, și anume faptul că vederile conștiente se comportă ca și cum ele ar fi întregul răspuns. S-ar putea spune, probabil, că psihologia are acum sarcina de a releva acest aspect secret, distructiv al conștiinței și de a lupta împotriva lui. Sper să ajungem cândva la punctul în care conștiința poate funcționa fără pretenția de a ști totul și de a avea ultimul cuvânt. Dacă ar putea fi redusă la o funcție, o funcție descriptivă, atunci oamenii ar înceta să facă afirmații definitive.

Zettler and Hilbig (2010) examined counterproductive behaviors—such as stealing from work, showing up late, being rude to coworkers, and other acts—in a sample of employees. The researchers wanted to understand how personality characteristics would be related to counterproductive behavior. To find out, they asked the employees to give anonymous self-reports about their personality, about their workplace, and about their counterproductive behavior at work. The findings of Zettler and Hilbig showed, not surprisingly, that employees who were high in Honesty–Humility generally engaged in little counterproductive behavior. In contrast, employees who were low in Honesty–Humility did a lot more counterproductive behavior. But Zettler and Hilbig noted that this finding only applied to some of the low-Honesty–Humility employees. It depended on whether the employee worked in a place where there was a lot of “organizational politics”—for example, where employees could get ahead simply by agreeing with the boss or by having the right network of allies. Employees who were low in Honesty–Humility did a lot of counterproductive behavior if they worked in places that were very “political,” but not if they worked in places that were not so political. Presumably, workplaces with more organizational politics tend to make employees feel that self-serving behaviors (including some counterproductive acts) are normal and that punishment for those behaviors is less likely. In such a workplace, employees low in Honesty–Humility are therefore likely to act on the temptation to commit counterproductive behaviors, but employees high in Honesty–Humility remain untempted. The researchers noted that these findings were an example of a person-by-situation interaction: In one situation, the personality characteristic of low Honesty–Humility was expressed through counterproductive behavior, but in another situation, it was not.

What the hagglers and the traders do reminds me of the behavioral psychology distinction between two extremes on a continuum of types: satisficers and maximizers. When a maximizer goes shopping, looks for a handyman, buys gas, or plans a trip, he searches for the best (maximum) possible deal. Time and effort don’t matter much. Missing the very best deal leads to regret and stress. On the other hand, the satisficer, so-called because he is satisfied with a result that is close to the best, factors in the costs of searching and decision making, as well as the risk of losing a near-optimal opportunity and perhaps never finding anything as good again.

OpenTable CEO Christa Quarles tells employees, “early, often, ugly. It's O.K. It doesn't have to be perfect because then I can course-correct much, much faster.

Nella vita di Guglielmo tutto deve essere perfetto, il lavoro, le gite nella lussuosa barca che possiede, le feste che organizza per gli amici; ogni minima smagliatura prelude alla catastrofe, ma perché? Perché - è la risposta che costruiamo insieme - l'imperfezione attiva emozioni e proprio queste, come già accennavo, non sono gestibili, manca cioè a bordo una squadra per gestire e riparare le emergenze e i venti o le ondate emotive che sono generati. La fatica che Guglielmo fa affinché tutto sia perfetto è veramente immane, ma è nulla rispetto a quella che si troverebbe a fare se nuove e impreviste emozioni dovessero attivarsi.

You know the answer to that as well as I do. Psychologically it's much easier to swallow a pill than pull the trigger, especially if you're not so keen on the idea to begin with.

[O]ur confusion about who we are is certainly related to the fact that we consist of a large set of levels, and we use overlapping language to describe ourselves on all of those levels.

One of the most disturbing experiences I've had in my life has been to realize, again and again over the years, how impossible it is to speak to the heart, to the deep conscience of individuals who have exchanged their genuine personality for a group or ideological stereotype. [...] In the beginning, it's not really an exchange. The stereotype is adopted as a covering, a sign of identity, a password that facilitates the subject's integration into a social group and, by freeing them from their isolation, makes them feel even more human. Then the progressive identification with the group's values and objectives replaces direct perceptions and initial feelings with a schematic imitation of the group's behavior and mental traits, until concrete individuality, with all its irreducible mystery, disappears under the mask of collective identity. [...] The desensitization of the deep conscience corresponds, by contrast, to a hypersensitization of the surface, a fake susceptibility, a predisposition to feel offended or threatened by any little thing that opposes the will of the group.

There are only two distinctions between anybody in this room and an institutionalized schizophrenic: (1) whether you have a good reality strategy and you can make that distinction, and (2) whether the content of your hallucination is socially acceptable or not. Because you all hallucinate. You all hallucinate that somebody's in a good mood or a bad mood, for example. Sometimes it really is an accurate representation of what you are getting from the outside, but sometimes it's a response to your own internal state. And if it's not there, sometimes you can induce it. "Is something wrong?" "What is bothering you?" "Now I don't want you to worry about anything that happened today while you were gone." Drinking blood in this culture is not acceptable. I've lived in cultures where that's fine. The Masai, in Eastern Africa, sit around and drink cups of blood all the time. No problem. It would be weird in their culture for somebody to say "I can see that you are feeling very bad about what I just said." They would begin to wonder about you. But in this culture it's reversed. When we trained residents in mental hospitals we used to go up early and spend time in the wards because the patients there had problems we never had the opportunity to encounter before. We would give them the task of determining for themselves which parts of their experience were validated by other people, and which were not. For instance, with the cup-of-blood guy, we immediately joined his reality. "Yeah, warm this one up for me, will you?" We joined his reality so much that he came to trust us. And then we gave him the task of discovering which parts of his reality other people in the ward could validate for him. We didn't say this was really here and that wasn't, but simply asked him to determine which parts of his reality other people could share. And then he learned - as most of us have as children - to talk about those parts of reality which are either socially acceptable hallucinations, or that other people are willing to see and hear and feel, too. That's all he needed to get out of the hospital. He's doing fine. He still drinks cups of blood, but he does it by himself. Most psychotics don't have a way of making distinctions between what's shared reality and what's not. (...) I've made a lot of jokes about the way humanistic psychologists treat each other when they get together. They have many social rituals that did not exist when i worked at an electronics corporation. The corporation people didn't come in the morning and hold each other's hands and look meaningfully into each other's eyes for five and a half minutes. Now, when somebody at the corporation sees somebody do that, they go "Urrrrhhh! Weird!" And the people in humanistic psychology circles think the corporation people are cold and insensitive and inhuman. To me, they are both psychotic realities, and I'm not sure which one is crazier. And if you think about shared realities, the corporation people are in the majority! (...) Therapists feel letters. I don't think that's any more peculiar than drinking cups of blood. Everywhere I go, people tell me they feel O and K. That's pretty weird. Or you ask people "how do you feel?" and they say "Not bad." Think about that for a moment. That's a very profound statement. "I feel not bad." That's not a feeling. Neither is "OK.

The truthfulness of 'The Theory and Practice of Oligarchical Collectivism' is in doubt largely because of uncertainty about its authorship, and, as we have seen, a nearly identical ambiguity surrounds the Appendix. The parallel is significant. Two psychologically oriented critics, Murray Sperber and J. Brooks Bouson, have each pointed out strong resemblances between O'Brien's manipulation of Winston and Orwell's manipulation of the reader. I believe these resemblances extend to the book's handling of its two principal documents. Just as O'Brien plays upon Winston's desire for certain knowledge about Oceania's social and political structure, leading him on with the possibly spurious 'Goldstein' tract, so the story's narrator draws the truth-seeking reader into an Appendix whose truth value cannot be determined.

Something is causing Pain and something energizes the Agony: may it not be caused through the latent Idea of Supreme Bliss? And this eternal expectation, this amassing of ornament on decay, this ever-abiding thought- is coincidental with the vanity preceding death? O, squalid thought from the most morbid spleen how can I devour thee and save my Soul? Ever did it answer back-"Pay homage where due: the Physician is the Lord of existence!" This superstition of medicine-is it not the essence of cowardice, the agent of Death?  Strange no one remembers being dead? Have you ever seen the Sun?-If you have then you have seen nothing dead-in spite of you different belief! Which is the more dead "you" or this corpse? Which of you has the greater degree of consciousness? Judging by expression alone-which of you appears enjoying Life most? May not this "belief" in death be the "will" that attempts "death" for your satisfaction, but can give you no more than sleep, decay, change-hell? This constant somnambulism is "the unsatisfactory.

One evening she can be immensely mature, discussing death and the after-life with George Carey, the new Archbishop of Canterbury, the next night giggling away at a bridge party. “Sometimes she is possessed by a different spirit in response to breaking free from the yoke of responsibility that binds her,” observed Rory Scott who still sees the Princess socially. As her brother says: “She has done very well to keep her sense of humour, that is what relaxes people around her. She is not at all stuffy and will make a joke happily either about herself or about something ridiculous which everyone has noticed but is too embarrassed to talk about.” Royal tours, these outdated exercises in stultifying boredom and ancient ceremonial, are rich seams for her finely tuned sense of the ridiculous. After a day watching native dancers in unbearable humidity or sipping a cup of some foul-tasting liquid, she often telephones her friends to regale them with the latest absurdities. “The things I do for England,” is her favourite phrase. She was particularly tickled when she asked the Pope about his “wounds” during a private audience in the Vatican shortly after he had been shot. He thought she was talking about her “womb” and congratulated her on her impending new arrival. While her instinct and intuition are finely honed, “she understands the essence of people, what a person is about rather than who they are,” says her friend Angela Serota--Diana recognizes that her intellectual hinterland needs development. The girl who left school without an “O” level to her name now harbours a quiet ambition to study psychology and mental health. “Anything to do with people,” she says.

Prayer for Healing Lord Jesus, Thou camest to heal our wounded and troubled hearts. I beg Thee to heal the torments that cause anxiety in my heart; I beg Thee, in a particular way, to heal all who are the cause of sin. I beg Thee to come into my life and heal me of the psychological harms that struck me in my early years and from the injuries that they have caused throughout my life. Lord Jesus, Thou knowest my burdens. I lay them all on Thy Good Shepherd's Heart. I beseech Thee – by the merits of the great, open wound in Thy Heart – to heal the small wounds that are in mine. Heal the pain of my memories, so that nothing that has happened to me will cause me to remain in pain and anguish, filled with anxiety. Heal, O Lord, all those wounds that have been the cause of all the evil that is rooted in my life. I want to forgive all those who have offended me. Look to those inner sores that make me unable to forgive. Thou who camest to forgive the afflicted of heart, please, heal my own heart. Heal, my Lord Jesus, those intimate wounds that cause me physical illness. I offer Thee my heart. Accept it, Lord, purify it and give me the sentiments of Thy Divine Heart. Help me to be meek and humble. Heal me, O Lord, from the pain caused by the death of my loved ones, which is oppressing me. Grant me to regain peace and joy in the knowledge that Thou art the Resurrection and the Life. Make me an authentic witness to Thy Resurrection, Thy victory over sin and death, Thy living presence among us. Amen.

[...] Poți parcurge o viață întreagă și să nu înțelegi mai nimic despre cum funcționează oamenii și emoțiile. << [...] Avem nevoie să înțelegem emoțiile, fiindcă neînțelegându-le, ne facem rău și nouă și îi rănim și pe alții. Uită-te în jurul tău și vei înțelege ușor ceea ce Austin Kleon a zis mai bine decât eu aș putea spune vreodată: "Atunci când oamenii dau sfaturi de fapt ceea ce fac e să-și vorbească lor, cei din trecut." [...] Dacă ar fi să rezum și să simplific lucruri care, în esență, sunt nesimplificabile, aș spune că atunci când oamenii se deschid în fața noastră și încearcă să creeze o conexiune cu noi, să îi ascultăm contează mai mult decât a încerca să îi ajutăm. De fapt, pentru mulți dintre noi, a ne înfrâna reflexul de a încerca să îi ajutăm prin cuvinte poate să le facă mult mai bine decât am putea crede vreodată. Dacă am învățat ceva în miile de ore de lucrat cu oamenii, am învățat că suntem, ca specie, mult mai plini de resurse decât credem. Avem o capacitate incredibilă de a ne vindeca, de a ne rezolva problemele și de a gestiona perioadele grele. Iar atunci când nu suntem antrenați în a-i ajuta pe alții (sau chiar atunci când suntem), cel mai bun lucru pe care îl putem face pentru ei este să le dăm spațiu să vorbească, să îi ascultăm fără să îi facem să se simtă judecați, etichetați, fără să îi întrerupem cu părerile noastre despre viețile lor. Și, cel mult, să le comunicăm că i-am ascultat.

A Mind's Minotaur - A Soliloquy by Stewart Stafford In a labyrinth’s mental corridors, prisoner of consciousness, Fleeing a Minotaur I fear is me. Achilles' heel, masked by strength hath shown, An arrow cometh from Time's swift flight, For those with bountiful time enow, Find themselves slain in a heroic light. When thou dost gaze upon the world below, And scorn its depths, thou canst not comprehend The truths that pool o'er its shadow, glow. No tears stain that meadow of solace, A phantom limb, tickling in memory's store, Galley slaves in hurricane's heart so lashed. Transient madness and renown, conjoin on pomp’s bridge, Champions of the joust wave paramour's kerchief, Revered statues limp from a pedestal's ridge. The signs of pride and brittle ardour, The hubristic bite of isolation's cur. The death warrant quill must ne'er be stilled, For authority doth stifle beauty's song, Staged chaos through the written word is willed. Phantasy's balm to verity's scourging, A cleansing soak of battle-scarred minds, And in the dark, imagination reigns. He who hath fear of the dark hath vision keen, Whilst those who see but naught are dull and plain. Thus, let us not be swayed by others' lore, But splay in error, heal to prosper once more. Idolatrous moth to lechery's candlelight, In lover's tongues, passion's seared delight. © 2024, Stewart Stafford. All rights reserved.

Come, O darkness, come! Swallow all the shadows I have been chasing all my life. I want to meet my true self at the break of dawn.

after a luncheon party with Clark Gable, Spencer Tracy, Luise Rainer, Greta Garbo, and two producers—“I think it was a psychological test to see how I would act”—Knopf offered O’Brien work as MGM’s “European Scenario Editor.

Ten podrozdział pokazał, że percepcja to złożony proces. Percepcja, budowana na wrażeniach zmysłowych, ale podlegająca wpływom doświadczenia, tendencyjności, uprzedzeń oraz kultury (ang. culture), może być różna u poszczególnych osób. Badania sugerują, że na percepcję wpływają utajone uprzedzenia (ang. prejudice) rasowe oraz stereotypy (ang. stereotypes). Na przykład w kilku badaniach wykazano, że uczestnicy mający jasną skórę identyfikują broń szybciej i z większym prawdopodobieństwem spostrzegają przedmioty niebędące bronią jako broń, gdy obraz przedstawiający broń zostanie zaprezentowany jednocześnie z obrazem osoby o ciemnej skórze (Payne, 2001; Payne et al., 2005). Co więcej, decyzje osób rasy białej o strzeleniu do uzbrojonego celu w grze wideo są podejmowane szybciej, gdy cel jest ciemnoskóry (Correll et al., 2002; Correll et al., 2006). To badanie jest bardzo ważne, jeśli weźmiemy pod uwagę liczbę głośnych przypadków z ostatnich kilku dziesięcioleci, kiedy młode osoby o ciemnej skórze zostały zabite przez ludzi, którzy twierdzili, że osoby faktycznie nieuzbrojone były uzbrojone i/lub stanowiły zagrożenie dla ich bezpieczeństwa. Powyższy przykład dotyczy Stanów Zjednoczonych, ale opisuje powszechne zjawisko znaczenia stereotypów i uprzedzeń dla trafności percepcji.

Sa stanovišta monoteizma, koji je doveden do njegovih logičnih posledica, nema rasprave oko prirode boga; nijedan čovek ne može da pretpostavi da poseduje bilo kakvo znanje o bogu, koje mu dozvoljava da kritikuje ili osuđuje druge ljude, ili da tvrdi da je njegova ideja o bogu jedina ispravna. Religiozna netolerancija, tako karakteristična za zapadnjačke religije, koja izvire iz takvih tvrdnji i, psihološki govoreći, izvire iz nedostatka vere ili ljubavi, imala je poražavajuće efekte na religiozni razvoj.

Na jedna pitanja odgovor nećemo nikad dobiti i treba ih ostaviti autentičnim mističarima; na druga nećemo dobiti odgovor jer su površna, leteća, previše znatiželjna i raznovrsna. O njima najbolje govori Sveti Nikodim Agiorit (1748-1809) kad kaže: „Čuvati um od nekorisnog znanja i prazne radoznalosti. Interesovanje za mnogo stvari je često plod gordosti; to su zamke zlog duha koji pokušava da nas saplete radoznalošću...Raspredajući o visokim stvarima, zaboravljaju da čuvaju čistotu srca; gordost uma je gora od gordosti volje.” Ima, srećom, i trećih pitanja na koja jedino i dobijamo odgovor, a to su ona koja nas godinama istinski muče.

Spontaneous remission" — the sudden disappearance of an illness, without any known cause, or any contributing factor in the form of belief in Christian Science or Orgone or anything of that sort, including Mr. Cousins's healing/fighting spirit — happens so frequently that every doctor I have ever questioned on the matter admits to having seen some cases. Nobody understands "spontaneous remission" and there appears strong evidence that medical bureaucracy, as an organized political-economic entity, does not even want to think about it. Brendan O'Regan, op. cit. found, after a prolonged search of medical data bases, that only two books seem to exist in English-language medical literature about spontaneous remission, and both do not appear in print at present. You need to go to a rare-book dealer to find them.

Identify Your Strengths With Strengths Finder 2.0 One tool that can help you remember your achievements is the ‘Strengths Finder’ "assessment. The father of Strengths Psychology, Donald O. Clifton, Ph.D, along with Tom Rath and a team of scientists at The Gallup Organization, created StrengthsFinder. You can take this assessment by purchasing the Strengths Finder 2.0 book. The value of SF 2.0 is that it helps you understand your unique strengths. Once you have this knowledge, you can review past activities and understand what these strengths enabled you to do. Here’s what I mean, in the paragraphs below, I’ve listed some of the strengths identified by my Strengths Finder assessment and accomplishments where these strengths were used. “You can see repercussions more clearly than others can.” In a prior role, I witnessed products being implemented in the sales system at breakneck speed. While quick implementation seemed good, I knew speed increased the likelihood of revenue impacting errors. I conducted an audit and uncovered a misconfigured product. While the customer had paid for the product, the revenue had never been recognized. As a result of my work, we were able to add another $7.2 million that went straight to the bottom line. “You automatically pinpoint trends, notice problems, or identify opportunities many people overlook.” At my former employer, leadership did not audit certain product manager decisions. On my own initiative, I instituted an auditing process. This led to the discovery that one product manager’s decisions cost the company more than $5M. “Because of your strengths, you can reconfigure factual information or data in ways that reveal trends, raise issues, identify opportunities, or offer solutions.” In a former position, product managers were responsible for driving revenue, yet there was no revenue reporting at the product level. After researching the issue, I found a report used to process monthly journal entries which when reconfigured, provided product managers with monthly product revenue. “You entertain ideas about the best ways to…increase productivity.” A few years back, I was trained by the former Operations Manager when I took on that role. After examining the tasks, I found I could reduce the time to perform the role by 66%. As a result, I was able to tell my Director I could take on some of the responsibilities of the two managers she had to let go. “You entertain ideas about the best ways to…solve a problem.” About twenty years ago I worked for a division where legacy systems were being replaced by a new company-wide ERP system. When I discovered no one had budgeted for training in my department, I took it upon myself to identify how to extract the data my department needed to perform its role, documented those learnings and that became the basis for a two day training class. “Sorting through lots of information rarely intimidates you. You welcome the abundance of information. Like a detective, you sort through it and identify key pieces of evidence. Following these leads, you bring the big picture into view.” I am listing these strengths to help you see the value of taking the Strengths Finder Assessment.

Elli is a good girl and I hate what she’s been through, but she’s been groomed for too long. You can’t reverse that type of psychological damage. You know that firsthand.

To have the dignity of one’s reality: this, I realized, was why I worked so hard to find language to tell my story. I wanted to show how the emphasis on psychological nature of chronic illness in a culture that pathologists the failure to “overcome” robbed people of grace, while instructif them to suffer their illness *with* grace.

Aby podążyć za wytyczonymi przez Poppera ścieżkami naukowej praktyki badawczej, trzeba na samym jej początku dokonać aktu wiary w postaci wyboru paradygmatu. Wiary – ponieważ żadne argumenty empiryczne nie wesprą, ani nie sprzeciwiają się naszej decyzji o przyjęciu bądź odrzuceniu założenia, że rzeczywistość rządzi się zasadami przyczyny i skutku, że jest poznawalna, a nawet że istnieje. Zwolennicy przekonań odmiennych od naszych mają tyle samo dobrych powodów, by przyjmować swoje założenia, a odrzucać te, które przez nas wybraliśmy. Wszystkie te powody trzeba uznać za pozaracjonalne i pozaempiryczne, ponieważ nie potrafimy naukowo badać prawdziwości twierdzeń z tak ogólnego poziomu. Praktyka naukowa zaczyna się o krok później, gdy na fundamentach przyjętych założeń ontologicznych i epistemologicznych budujemy konkretne modele teoretyczne interesujących nas zjawisk, aby następnie poddać je testom empirycznym i w ich wyniku przyjąć, odrzucić lub modyfikować. Mając "ironiczną okoliczność" w pamięci, nie będziemy zapewne skłonni do angażowania się w gorące spory na temat wyższości jakiego konkretnego paradygmatu, np. ilościowego, nad innym, np. jakościowym – lub odwrotnie. Nie ma tak wielkiego znaczenia, który zestaw założeń i kryteriów poprawności metodologicznej przyjmiemy za swój. Tym, co odróżnia praktykę naukową od pozanaukowych form budowania wiedzy, jest bezdyskusyjne trzymanie się przyjętego (w ramach wybranego paradygmatu) rygoru metodologicznego i pokora wobec empirii. Warunki te spełnia zarówno podejście jakościowe, jak i ilościowe, a także kilka innych paradygmatów, w których rozróżnienie to nie jest tak istotne. Możemy wybierać z wielkiej różnorodności metod, systemów teoretycznych i paradygmatów, jakie mamy dziś do dyspozycji.

Ludzie bardziej przejmują się więc własną sprawnością niż moralnością, natomiast jeśli chodzi o cudze cechy - jest dokładnie odwrotnie. Jak zauważył belgijski psycholog Guido Peeters (1992), cechy sprawcze są bezwarunkowo korzystne dla ich posiadacza - człowiek inteligentny, sprawny i energiczny przede wszystkim sam zyskuje na tych swoich cechach (inni zaś mogą zyskać lub stracić w zależności od jego zamiarów). Natomiast cechy moralne są korzystne dla innych - to inni zyskują na naszej uczciwości, życzliwości i skłonności do pomagania (my zaś być może na tym zyskami, jeżeli nam się odwdzięczą, ale na pewno stracimy czas i energię, realizując te cechy). Hipoteza, że ludzie pożądają sprawności bardziej u siebie niż u innych, a moralności bardziej u innych niż u siebie, byłą sprawdzana na różne sposoby.

APRIL 1 GOD IS THE DEEPER LIFE Let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD. —Jeremiah 9:24 The deeper life has … been called the “victorious life,” but I do not like that term. It appears to me that it focuses attention exclusively upon one feature of the Christian life, that of personal victory over sin, when actually this is just one aspect of the deeper life—an important one, to be sure, but only one. That life in the Spirit that is denoted by the term “deeper life” is far wider and richer than mere victory over sin, however vital that victory may be. It also includes the thought of the indwelling of Christ, acute God-consciousness, rapturous worship, separation from the world, the joyous surrender of everything to God, internal union with the Trinity, the practice of the presence of God, the communion of saints and prayer without ceasing. TWP120  [N]o one seems to want to know and love God for Himself! God is the deeper life! Jesus Christ Himself is the deeper life…. This means that there is less of me and more of God—thus my spiritual life deepens, and I am strengthened in the knowledge of His will. ITB017 APRIL 2 FIRE IN THE BUSH  But truly I am full of power by the spirit of the LORD, and of judgment, and of might, to declare … to Israel his sin.   —Micah 3:8 The greatest proof of our weakness these days is that there is no longer anything terrible or mysterious about us…. We now have little that cannot be accounted for by psychology and statistics.

How is the condition of our heart altered? No more important question can be asked in psychology—or philosophy. The biblical answer is clear. The heart is changed through a relationship with Jesus Christ. Christian theology ultimately focuses on that relationship, which is available to all who trust in Christ. According to the Bible, there is no other way in which the heart and the human person can be significantly changed. In the Old Testament, only a personal relationship with the Lord, the covenant God, could cause a life to change. David asked God to work in his heart: “Create in me a pure heart, O God, and renew a steadfast spirit within me” (Ps. 51:10); “Search me, O God, and know my heart; test me and know my anxious thoughts” (Ps. 139:23). In the Book of Ezekiel, God’s role in renewing the human heart is stressed: “I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh. Then they will follow my decrees and be careful to keep my laws. They will be my people, and I will be their God” (Ezek. 11:19–20).

Karen thinks you’re crazy.” A gust of wind hits my windows, a total whiteout of snow coming with it. “That sounds like an opinion, not a fact.” And that’s exactly what it is, the opinion of an RN against the complete psychological evaluation I lied my way through to even get onto the donor wait list. So I’ll hedge my bets waiting to see what happens first—an official diagnosis or the death of someone with an O neg heart. Someone who could be out there driving right now, in this snowstorm. Or shitstorm. Or perfect storm. In my lap, I cross my fingers.

I’m throwing a dinner party at my house, and you’re coming over.” “I am, huh? I kinda like it when you tell me what to do. For such a pretty boy, you sure can play butch.” He took a pen from the pen cup and wrote an address on a Post-it Note. “This is the house I live in with my brother. I just want to prepare you ahead of time, before you see the place. I do okay as a dentist, but my brother’s the one who put up the down payment. He’s a software engineer. He sold a few apps.” Megan checked the address and nodded. “He sold more than a few apps,” she said. “When you meet him, you should pretend that sort of thing impresses you, and that you think he’s cooler than me. I’ll know you’re faking it, of course, but he could use the self-esteem boost. The dinner party is in honor of his birthday. He’s turning the big three-oh, and he’s not very happy about getting older.” “Can I sit on his lap and sing him Happy Birthday?” “Seven o’clock,” he said. “Don’t bring any food or wine.” “Are you trying to use reverse psychology on me?” “Not at all,” he said. “My brother always gets enough food and wine to feed an army. All you need to bring is your gorgeous self.” “And I will. Wearing nothing but a trench coat,” she said. “Please wear clothes.

Spengler, M., Brunner, M., Damian, R.I., Ludtke, O., Martin, R., and Roberts, B.W. (2015). “Student characteristics and behaviors at age 12 predict occupational success 40 years later over and above childhood IQ and parental socioeconomic status.” Journal of Personality and Social Psychology 51

(The Lowcountry Summer Trilogy) 1. Psychological fiction. 2. Domestic fiction. I. Title. PS3563.O529S89 2015

1908 was also the year in which Picasso bought his first picture by Henri Rousseau: this was a very large canvas, the portrait of Yadwigha, a kind Polish schoolmistress. “It obsessed me from the moment I saw it,” he told Florent Fels. “I was walking along the rue des Martyrs. A second-hand dealer had piles of canvases all along the front of his shop. A head stuck out, a woman’s face with a hard look … French penetration, clarity, decision. A huge canvas. I asked the price. ‘Five francs,’ said the dealer, ‘You can paint over it.’ It is one of the most revealing French psychological portraits.

Za dijete koje upravo spektakularno i nadahnuto prelazi sve granice pljuska po stražnjici može mu pokazati da odgovorna starija osoba doista misli ozbiljno. Postoje neke situacije u kojima čak ni to neće biti dovoljno, dijelom zato što su neka djeca vrlo odlučna, istraživački nastrojena i zahtjevna, ili možda zato što je njegovo ponašanje uistinu ozbiljno. Ako ne razmislite pomno o ovome, onda se ne ponašate odgovorno kao roditelj. Ostavljate prljavi posao nekome drugom tko će to učiniti puno prljavije.

What I had done was focus on a price that was of unique historical significance to me, only me, namely, my purchase price. Behavioral finance theorists, who have in recent decades begun to analyze the psychological errors in thinking that persistently bedevil most investors, call this anchoring (of yourself to a price that has meaning to you but not to the market).

Musíme rozlišovat mezi obsahy myšlenkového procesu a logickými kategoriemi použitými myšlením. Zatímco se obsahy našeho bdělého myšlení nepodřizují omezením prostoru a času, mají kategorie logického myšlení prostorově-časovou povahu. Tak například mohu myslet na svého otce a zjistit, že jeho postoj v určité situaci je totožný s mým. Toto zjištění je logicky správné. Jesliže však tvrdím: "Já jsem svým otcem," pak je toto tvrzení "nelogické", protože neodpovídá pojmům fyzikálního světa. Z hlediska prožívání je však ta věta logická, neboť jí vyjadřuji své prožitky totožnosti se svým otcem. Logické myšlenky v bdělém stavu jsou podřízeny logickým kategorím, založeným na speciální formě existence, ve které přistupujeme k realitě v jednání. Ve spící existenci, která se vyznačuje nepřítomností dokonce i potenciálního jednání, se používají kategorie, které se vztahují k prožívání sebe sama. To platí i pro cítění. Jestliže se můj ci v bdělm stavu týká člověka, kterého jsem dvacet let neviděl, jsem si stále vědom faktu, že dotyčný není přítomen. Když o něm však sním, pak ho cítím tak, jako kdyby přítomen byl. Jestliže však říkám "jako kdyby přítomen byl", vyjadřuji tím svůj pocit v pojmech, které odpovídají "bdělému životu". Pro spící existenci neexistuje žádné "jako by"; příslušná osoba je přítomna.

I never wavered from the mission: getting the best possible number and price on every game. And no matter the obstacles, via trial and error, I became the best in the world at finding that number and concealing the source. The business of sports betting might seem like quantum physics to the general public. At the highest level, it is closer to psychological warfare between bettor and bookmaker—cat and mouse, hunter and prey. The posted line is just a way to trigger the game. Some cynics assume that my goal was to put every bookie out of business—but nothing could be further from the truth. Bookmakers strive for balance. They never want to tilt too far on one side of the action. Bookies breathe easiest in the middle, taking equal money and profiting off the 10 percent juice. If a bookie was destroyed, it meant he either closed his shop or reduced his limits. Neither scenario did me any good. My goal was to keep the bookmakers in business and expand their limits. This served to increase the size of the market, which meant more potential profit for me. The smartest bookies had solved this riddle and wanted to do business with me directly. They wanted to know straight from the horse’s mouth what games I liked. If they were smart, they took my information and profited by shading their line and forcing customers to the other side, extending limits. A smart bookmaker knows there will be winners and losers. They also understand that there is no business if there are no winners. Translated: the smartest bookmakers are open to all comers—just like baccarat, blackjack, and craps. The brightest bookmakers know they can use smart money for their own benefit. Early in my career, the major-league bookmakers were Bob Martin, Johnny Quinn, Gene Maday, and Scotty Schettler. Following in their footsteps are Nick Bogdanovich, Jimmy Vaccaro, Richie Baccellieri, Matt Metcalf, and Chris Andrews. They are grand masters of the art. They know how to book. How smart are they? Well, Nick ran the William Hill U.S. sportsbook operation and then oversaw Caesars Sports trading for nearly a decade before being hired as sportsbook manager at Circa. Jimmy is the senior linemaker at the sports-betting network VSiN and vice president of sports marketing at the South Point Hotel, Casino & Spa. Richie B., who ran the counter at the MGM, Caesars, and the Palms, now works as the director of product development at Circa alongside Nick. Chris Andrews, legendary oddsmaker Jack “Pittsburgh Jack” Franzi’s nephew, is the sportsbook director and Jimmy’s sidekick at the South Point, owned and operated by Michael Gaughan, another Las Vegas legend. In 1992, Jack Binion was Nick Bogdanovich’s boss at the Horseshoe. I could bet $25,000 on a game of college football at eight o’clock Monday morning, and $50,000 on a pro football game.

Fantazi ve lüks hayat düşüncesi, insanın kendini beğendirme arzusu, bir kısım görenekler ve aşağılık duygusundan kaynaklanmaktadır. Oysa ki; milletleri mutluluk içinde yaşatan, lüks ve fantaziden ziyâde; ruh yüceliği, iyi ahlâk ve fazilettir. Debdebe ve fantazilere kendini kaptırmışlık ise, bütün ahlâk ve fazilete zıttır. Kabul edelim ki; lüks, zenginliğe alâmet ve bir kesim için de kazanca sebep olmaktadır. Ama, rica ederim; hiçbir müspet neticesi olmayan bu işlerden ne elde edilecektir? Böyle, her yolla, servet arzusu karşısında insanlık ve fazilet ne olacaktır? Ahlâk ve mürüvvetin yerini para ile doldurabilecek miyiz? Evet, para ile her şey satın alınabilir; ama ahlâk ve fazilet asla..! Dünyevî zinet, lüks ve debdebe gibi küçük ve mânâsız arzularla alçalmış ruhların büyük ve mukaddes düşüncelere yükselmeleri, yüce mefkûreler uğrunda kavga vermeye hazırlanmaları tamamen imkânsızdır. Gayret etseler bile, kırılmış cesaretleri ve felç olmuş iradeleriyle kat'iyyen bunu başaramayacaklardır. Böyleleri, hep budalaca pöhpöhlere alıştıklarından, çevrenin mürâice takdir ve alkışları, onlar için mükâfatın en değerlisi olacaktır. Böyle bir toplum içinde varlığa erme felâket ve bahtsızlığına uğramış bir fert, içinde yetiştiği topluma uyma ve onun mânâsız bir kısım kaide ve prensiplerine riâyet etme yolunda, pek çok iyi ve güzel şeyleri feda edecektir. Aman Allah'ım! Meğer insanlar, ne budalaca düşüncelerle, ne büyük şeyleri kaybediyor ve nelere katlanabiliyorlarmış..! Aşırı lüks ve zinetperestlik, insanlardan fazilet ve güzel ahlâkı alıp götürdüğü gibi gerçek sanat anlayışı ve zevk-i selimi de bütün bütün öldürdü. Ve artık günümüzde, güzellik telâkkisi öylesine bayağılaştı ki; bu anlayışla, ne dâhiyane düşünceleri inkişâf ettirip geliştirme, ne de sanata yeni buutlar kazandırma kat'iyen mümkün olmayacaktır. Hatta aramızda bir kısım fevkalâde istidatlar bulunsa bile, bunlar, zevk ve sanat anlayışından mahrum muasırları tarafından takdir edilmeyecekleri düşüncesiyle, çocuksu eserlerle kendilerini küçültecek, müşteri ve alkışçıların seviyesine inecek ve hiçbir zaman inkişâf etme fırsatını bulamayacaklardır. Evet, böyle bir atmosfer içinde, ne güzellik aşkı, ne gönülde ilhamların coşması, ne de sanatkârlık ruhu kat'iyen gelişemez. Böyle bir anlayış içinde, sanat perişan, sanatkâr bir satıcı, sanatseverler de muhtevadan habersiz, dış yaldız ve kabartmalara hayran bir sürü çocuklardır. Dış tesir ve baskılarla ruhta köleleşmiş bugünkü nesiller, dönüp kendi özlerini bulacakları, fıtrat kanunlarına dehâlet edecekleri, varlıklarının toprak ve tohumlarına sahip çıkacakları güne kadar da, bu eziklik ve bu perişaniyet devam edeceğe benzer. Günümüzün, zevksizlik ve derbederliğini görüp düşündükçe, eski devirleri hasretle yâd etmemek elden gelmiyor. Kudret elinin hazırladığı incelerden ince programa göre ve kutsilerin eliyle, tekrar tekrar tabiat kazanında karıştırılıp hallaç edilen pırıl pırıl o fıtrî hayat, rengârenk güzellikleri ve kanaviçe zerafetiyle, uzaklaştığımız kendi yamaç ve kendi kıyılarımız gibi artık çok gerilerde kaldı...

Okay, stop right there. You’re giving me hives from this caring/sharing shit.” “You know I’m right.” “Fuck you, Dr. Phil.” “Good, I’m glad we agree.” Butch frowned. “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?” “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.

Elli is a good girl, and I hate what she’s been through, but she’s been groomed for too long. You can’t reverse that type of psychological damage. You know that firsthand.