Identification Related Quotes

The effect of male-identification means ‘internalizing the values of the colonizer and actively participating in carrying out the colonization of one’s self and one’s sex… Male identification is the act whereby women place men above women, including themselves, in credibility, status, and importance in most situations, regardless of the comparative quality the women may bring to the situation…. Interaction with women is seen as a lesser form of relating on every level.

Neurotic people often feel as if they are fakes, playing the social game while inwardly despising it, and have a sense of illegitimacy as if they lacked a place in the world. This sense of having a double life creates conflict, yet in as-if cases, there is never a struggle between the "real me" and the social self, as one might expect. It is an identification without conflict. Sometimes, their stiffness and superficiality in social relations may be noticed by other people, and it can give the picture of the commitment-phobe. In fact, the person just knows at some level to stay away from situations that would involve an appeal to the symbolic, those, precisely, where a commitment is involved.

The fundamental problem here is the continued over-identification with doing. By attempting to “do” The Leap, the practitioner is attempting the impossible (as doing and being point to two different realms). Thus far your training has been largely if not entirely immersed in the relative domain. With Being, your training is stepping beyond this domain into the transcendent. Fundamentally, there is nothing you can “do” to “be.

To share Eucharistic communion with someone unbaptized, or committed to another story or system, is odd—not because the sacrament is 'profaned', or because grace cannot be given to those outside the household, but because the symbolic integrity of the Eucharist depends upon its being celebrated by those who both commit themselves to the paradigm of Jesus' death and resurrection and acknowledge that their violence is violence offered to Jesus. All their betrayals are to be understood as betrayals of him; and through that understanding comes forgiveness and hope. Those who do not so understand themselves and their sin or their loss will not make the same identification of their victims with Jesus, nor will they necessarily understand their hope for their vocation in relation to him and his community. Their participation is thus anomalous: it is hard to see the meaning of what is being done.

Across ideological differences, the femjnists have realized that a hierarchical ranking of human faculties and the identification of women with a degraded conception of corporeal reality has been instrumental, historically, to the consolidation of patriarchal power and the male exploration of female labor. Thus, analyses of sexuality, procreation, and mothering have been at the center of feminist theory and women's history. In particular, feminists have uncovered and denounced the strategies and the violence by means of which male-centered systems of exploitation have attempted to discipline and appropriate the female body, demonstrating that women's bodies have been the main targets, the privileged sites, for the deployment of power techniques and power relations. and power-relations

Torah and the world is thus the relation between idea and actualization, between vision and fulfillment. So that the intellectual study of Torah and the emotional involvement in its contents are a form of identification with the divine will, with what may be called God’s dream of the existence of the world and the existence of man.

For it is the body that drags us down. It is attachment, identification, which makes us miserable. That is the secret: To think that I am the spirit and not the body, and that the whole of this universe with all its relations, with all its good and all its evil, is but a series of paintings — scenes on a canvas — of which I am the witness.

Press conference [on the movie Carrington] yielded the usual crop of daftness. I've been asked if I related personally to Carrington's tortured relationship with sex and replied that no, not really, I'd had a very pleasant time since I was fifteen. This elicited very disapproving copy from the Brits ... No wonder people think we don't have sex in England.

O is a story about how being born, writing, reading and loving as a female is a fall into alignment with the minor time of a nilling. It is also a story about the way resistance animates the figure of an obscenely overdetermined identification with abolishment. We cannot know if the abolishment is of the female, of the identification or of the will. Her figure keeps moving.

Accordingly, identification, or the formation of composite figures, serves different purposes: first, to represent a feature both persons have in common; secondly, to represent a displaced common feature; but thirdly, to find expression for a common feature that is merely wished for. Since wishing it to be the case that two people have something in common is often the same as exchanging them, this relation too is expressed in the dream by identification. In the dream of Irma's injection, I wish to exchange this patient for another, that is, I wish that the other were my patient, as Irma is; the dream takes account of the wish in showing me a figure who is called Irma, but who is examined in a posture in which I have only had occasion to see the other.

Publicity in itself, of whatever nature, connotes a disturbance of the natural equilibrium of a man. Under normal circumstances, the name a human being bears is no more than the band is to a cigar: a means of identification, a superficial, almost unimportant thing that is only loosely related to the real subject, the true ego. In the event of a success the name begins to swell, so to say. It loosens itself from the human being that bears it and becomes a power in itself, a force, an independent thing, an article of commerce, a capital asset; and psychologically again with strong reaction it becomes a force which tends to influence, to dominate, to transform the person who bears it.

It is attachment, identification, which makes us miserable. That is the secret: To think that I am the spirit and not the body, and that the whole of this universe with all its relations, with all its good and all its evil, is but a series of paintings — scenes on a canvas — of which I am the witness.

Moved by the need for control, for an unchallenged top tier, the power elite in American history has thrived by placating the vulnerable and creating for them a false sense of identification----denying real class differences whenever possible. The relative few who escape their lower class roots are held up as models, as though everyone at the bottom has the same chance of succeeding through cleverness and hard work, scrimping and saving. Personal connections, favoritism, and trading on class-based knowledge still grease the wheels that power social mobility in today's business and professional worlds.

A child who has been denied the experience of connecting with his own emotions is first consciously and then unconsciously (through the internal identification with the parent) dependent on his parents. Alice Miller writes: He cannot rely on his own emotions, has not come to experience them through trial and error, has no sense of his own real needs and is alienated from himself to the highest degree. Such a person cannot separate from his parents. He is fantasy bonded with them. He has an illusion (fantasy) of connection, i.e., he really thinks there is a love relationship between himself and his parents. Actually he is fused and enmeshed. This is an entrapment rather than a relationship. Later on this fantasy bond will be transferred to other relationships. This fantasy-bonded person is still dependent on affirmation from his partner, his children, his job. He is especially dependent on his children. A fantasy-bonded person never has a real connection or a real relationship with anyone. There is no real, authentic self there for another to relate to. The real parents, who only accepted the child when he pleased them, remain as introjected voices. The true self hides from these introjected voices just as the real child did. The “loneliness of the parental home” is replaced by “isolation within the self.” Grandiosity is often the result of all this. The grandiose person is admired everywhere and cannot live without admiration. If his talents fail him, it is catastrophic. He must be perfect, otherwise depression is near. Often the most gifted among us are driven in precisely this manner. Many of the most gifted people suffer from severe depression. It cannot be otherwise because depression is about the lost and abandoned child within. “One is free from depression,” writes Alice Miller in The Drama of the Gifted Child, “when self-esteem is based on the authenticity of one’s own feelings and not on the possession of certain qualities.” Emotional abandonment is most often multigenerational. The child of the narcissistically deprived parent becomes an adult with a narcissistically deprived child and will use his children as he was used for his narcissistic supplies. That child then becomes an adult child and the cycle is repeated.

Once the spiritual journey begins, we leave the circumference of the circle and begin to travel along the radius of divine wisdom to reach the Center. This is a journey in and through the self of the human being. The End is the experience and knowledge of yourself as infinite eternal spirit. Along the way we leave behind every identification of gender, family, nationality, race, and religion, and understand ourselves as the Universal Human Being, the Child of God. In the past, the Greek mystery religions called this Logos; the Christian Gnostics called it Christos; the Sufis call it Insani Kamil. Some have experienced the inbreath of Holy Spirit — whether through a murshid, a realized being, a community of lovers of God, a living tradition — and this has initiated a process of transformation that, if nurtured and protected, will lead to the actualization of the divine in the human being. Such a person will relate from the Divine in himself or herself to the Divine in another.

The post-anthropocentric shift away from the hierarchical relations that had privileged ‘Man’ requires a form of estrangement and a radical repositioning on the part of the subject. The best method to accomplish this is through the strategy of de-familiarization or critical distance from the dominant vision of the subject. Dis-identification involves the loss of familiar habits of thought and representation in order to pave the way for creative alternatives. Deleuze would call it an active ‘deterritorialization’. Race and post-colonial theories have also made important contributions to the methodology and the political strategy of de-familiarization (Gilroy, 2005).

The less the thought of the body, the better. For it is the body that drags us down. It is attachment, identification, which makes us miserable. That is the secret: To think that I am the spirit and not the body, and that the whole of this universe with all its relations, with all its good and all its evil, is but as a series of paintings — scenes on a canvas — of which I am the witness.

By habit we perceive ourselves and the world around us as solid, real, and enduring. Yet without much effort, we can easily determine that not one aspect within the whole world’s system exists independent of change. I had just been in one physical location, and now I was in another; I had experienced different states of mind. We have all grown from babies to adults, lost loved ones, watched children grow, known changes in weather, in political regimes, in styles of music and fashion, in everything. Despite appearances, no aspect of life ever stays the same. The deconstruction of any one object—no matter how dense it appears, such as an ocean liner, our bodies, a skyscraper, or an oak tree—will reveal the appearance of solidity to be as illusory as permanence. Everything that looks substantial will break down into molecules, and into atoms, and into electrons, protons, and neutrons. And every phenomenon exists in interdependence with myriad other forms. Every identification of any one form has meaning only in relationship to another. Big only has meaning in relation to small. To mistake our habitual misperceptions for the whole of reality is what we mean by ignorance, and these delusions define the world of confusion, or samsara.

Additionally, using the forms of publicity that capitalist culture makes available for collective identifications, some of these sex publics have exposed contradictions in the free market economics of the right, which names nonmarital sex relations as immoral while relations of economic inequality, dangerous workplaces, and disloyalty to employees amount to business as usual, not provoking any ethical questions about the privileges only some citizens enjoy.

A Politico article in November 2020 claimed that Biden’s eventual win in Georgia was related to Democrats’ massive efforts to fight so-called “voter suppression tactics,” the left’s terminology for ensuring that election fraud is limited by removing ineligible voters from polling books, having voters submit identification, and limiting the participation of outside parties in the secret voting process.56 Democrats did invest in the project, spending tens of millions of dollars to challenge and change voter integrity laws.

Woman-identification is a source of energy, a potential springhead of female power, violently curtailed and wasted under the institution of heterosexuality. The denial of reality and visibility to women’s passion for women, women’s choice of women as allies, life companions, and community; the forcing of such relationships into dissimulation and their disintegration under intense pressure, have meant an incalculable loss to the power of all women to change the social relations of the sexes to liberate ourselves and each other. The lie of compulsory female heterosexuality today admits not just feminist scholarship, but every profession, every reference work, every curriculum, every organizing attempt, every relationship or conversation over which it hovers. It creates, specifically, a profound falseness, hypocrisy, and hysteria in the heterosexual dialogue, for every heterosexual relationship is lived in the queasy strobe-light of that lie. However we choose to identify ourselves, however we find ourselves labeled, it flickers across and distorts our lives.

Yet another tactic was offered the Negro. He was encouraged to seek unity with the millions of disadvantaged whites of the South, whose basic need for social change paralleled his own. Theoretically, this proposal held a measure of logic, for it is undeniable that great masses of southern whites exist in conditions scarcely better than those which afflict the Negro. But the rationale of this theory wilted under the heat of fact. The need for immediate change was more urgently felt and more bitterly realized by the Negro than by the exploited white. As individuals, the whites could better their situation without the barrier that society places in front of a man whose racial identification by color is inescapable. Moreover, the underprivileged southern whites saw the color that separated them from Negroes more clearly than they saw the circumstances that bound them together in mutual interest. Negroes were therefore forced to face the fact that, in the South, they must move without allies; and yet the coiled power of state force made such a prospect appear both futile and quixotic.

But to demand that a work be “relatable” expresses a different expectation: that the work itself be somehow accommodating to, or reflective of, the experience of the reader or viewer. The reader or viewer remains passive in the face of the book or movie or play: she expects the work to be done for her. If the concept of identification suggested that an individual experiences a work as a mirror in which he might recognize himself, the notion of relatability implies that the work in question serves like a selfie: a flattering confirmation of an individual’s solipsism.

If the body is no longer a site of otherness but of identification, then we have urgently to become reconciled with it, repair it, perfect it, turn it into an ideal object. Everyone treats their bodies the way men treat women in projective identification: they invest them as a fetish, making an autistic cult of them, subjecting them to a quasi-incestuous manipulation. And it is the body's resemblance to its model which becomes a source of eroticism and 'white' seduction -- in the sense that it effects a kind of white magic of identity, as opposed to the black magic of otherness. This is how it is with body-building: you get into your body as you would into a suit of nerve and muscle. The body is not muscular, but muscled. It is the same with the brain and with social relations or exchanges: body-building, brainstorming, word-processing. Madonna is the ideal specimen of this, our muscled Immaculate Conception, our muscular angel who delivers us from the weaknesses of the body (pity the poor shade of Marilyn!). The sheath of muscles is the equivalent of character armour. In the past, women merely wrapped themselves in their image and their finery -- Freud speaks of those people who live with a kind of inner mirror, in a fleshly, happy self-reference. That narcissistic ideal is past and gone; body-building has wiped it out and replaced it with a gymnastic Ego-Ideal -- cold, hard, stressed, artificial self-reference. The construction of a double, of a physical and mental identity shell. Thus, in `body simulation', where you can animate your body remotely at any moment, the phantasy of being present in more than one body becomes an operational reality. An extension of the human being. And not a metaphorical or poetic extension, as in Pessoa's heteronyms, but quite simply a technical one.

A Gulf Oil geologist, Ralph Rhoades, a Missouri-born ex-marine inevitably called Dusty, had pinpointed a promising structure: a rocky, dome-like formation called a jabal, on Bahrain in 1928, before Socal acquired it.2 Then Fred Davies, a Socal geologist following up in 1930, had not only identified a well site on the Bahrain jabal but also had looked west across the strait to Saudi Arabia and spotted a cluster of jabals there as well. His identification would prove accurate: the Bahrain and Arabian jabals were related, both originally islands in the Gulf—the inland jabal now part of the land because sand had filled in the gap between it and the previous shoreline.

In all likelihood, masks would attain fantastic popularity, my factory would grow larger and larger, and even working full time it would be unable to meet the demand. Some people would suddenly vanish. Others would be broken up into two or three people. Personal identification would be pointless, police photographs ineffective, and pictures of prospective marriage partners torn up and thrown away. Strangers would be confused with acquaintances, and the very idea of an alibi would collapse. Unable to suspect others, unable to believe in others, one would have to live in a suspended state, a state of bankrupt human relations, as if one were looking into a mirror that reflects nothing.

In order to find and eliminate a Constraint, Goldratt proposes the “Five Focusing Steps,” a method you can use to improve the Throughput of any System: 1. Identification: examining the system to find the limiting factor. If your automotive assembly line is constantly waiting on engines in order to proceed, engines are your Constraint. 2. Exploitation: ensuring that the resources related to the Constraint aren’t wasted. If the employees responsible for making engines are also building windshields, or stop building engines during lunchtime, exploiting the Constraint would be having the engine employees spend 100 percent of their available time and energy producing engines, and having them work in shifts so breaks can be taken without slowing down production. 3. Subordination: redesigning the entire system to support the Constraint. Let’s assume you’ve done everything you can to get the most out of the engine production system, but you’re still behind. Subordination would be rearranging the factory so everything needed to build the engine is close at hand, instead of requiring certain materials to come from the other end of the factory. Other subsystems may have to move or lose resources, but that’s not a huge deal, since they’re not the Constraint. 4. Elevation: permanently increasing the capacity of the Constraint. In the case of the factory, elevation would be buying another engine-making machine and hiring more workers to operate it. Elevation is very effective, but it’s expensive—you don’t want to spend millions on more equipment if you don’t have to. That’s why Exploitation and Subordination come first: you can often alleviate a Constraint quickly, without resorting to spending more money. 5. Reevaluation: after making a change, reevaluating the system to see where the Constraint is located. Inertia is your enemy: don’t assume engines will always be the Constraint: once you make a few Changes, the limiting factor might become windshields. In that case, it doesn’t make sense to continue focusing on increasing engine production—the system won’t improve until windshields become the focus of improvement. The “Five Focusing Steps” are very similar to Iteration Velocity—the more quickly you move through this process and the more cycles you complete, the more your system’s Throughput will improve.

Identification with one particular function at once produces a tension of opposites. The more compulsive the one-sidedness, and the more untamed the libido which streams off to one side, the more daemonic it becomes. When a man is carried away by his uncontrolled, undomesticated libido, he speaks of daemonic possession or of magical influences. In this sense manas and vac are indeed mighty demons, since they work mightily upon men. All things that produced powerful effects were once regarded as gods or demons. Thus, among the Gnostics, the mind was personified as the serpent-like Nous, and speech as Logos. Vac bears the same relation to Prajapati as Logos to God. The sort of demons that introversion and extraversion may become is a daily experience for us psychotherapists. We see in our patients and can feel in ourselves with what irresistible force the libido streams inwards or outwards, with what unshakable tenacity an introverted or extraverted attitude can take root. The description of manas and vac as “mighty monsters of Brahman” is in complete accord with the psychological fact that at the instant of its appearance the libido divides into two streams, which as a rule alternate periodically but at times may appear simultaneously in the form of a conflict, as an outward stream opposing an inward stream. The daemonic quality of the two movements lies in their ungovernable nature and overwhelming power. This quality, however, makes itself felt only when the instinct of the primitive is already so stunted as to prevent a natural and purposive counter-movement to one-sidedness, and culture not sufficiently advanced for man to tame his libido to the point where he can follow its introverting or extraverting movement of his own free will and intention.

Attachment Is Escape Just try to be aware of your conditioning. You can only know it indirectly, in relation to something else. You cannot be aware of your conditioning as an abstraction, for then it is merely verbal, without much significance. We are only aware of conflict. Conflict exists when there is no integration between challenge and response. This conflict is the result of our conditioning. Conditioning is attachment: attachment to work, to tradition, to property, to people, to ideas, and so on. If there were no attachment, would there be conditioning? Of course not. So why are we attached? I am attached to my country because through identification with it I become somebody. I identify myself with my work, and the work becomes important. I am my family, my property; I am attached to them. The object of attachment offers me the means of escape from my own emptiness. Attachment is escape, and it is escape that strengthens conditioning

That words are not things. (Identification of words with things, however, is widespread, and leads to untold misunderstanding and confusion.) That words mean nothing in themselves; they are as much symbols as x or y. That meaning in words arises from context of situation. That abstract words and terms are especially liable to spurious identification. The higher the abstraction, the greater the danger. That things have meaning to us only as they have been experienced before. “Thingumbob again.” That no two events are exactly similar. That finding relations and orders between things gives more dependable meanings than trying to deal in absolute substances and properties. Few absolute properties have been authenticated in the world outside. That mathematics is a useful language to improve knowledge and communication. That the human brain is a remarkable instrument and probably a satisfactory agent for clear communication. That to improve communication new words are not needed, but a better use of the words we have. (Structural improvements in ordinary language, however, should be made.) That the scientific method and especially the operational approach are applicable to the study and improvement of communication. (No other approach has presented credentials meriting consideration.) That the formulation of concepts upon which sane men can agree, on a given date, is a prime goal of communication. (This method is already widespread in the physical sciences and is badly needed in social affairs.) That academic philosophy and formal logic have hampered rather than advanced knowledge, and should be abandoned. That simile, metaphor, poetry, are legitimate and useful methods of communication, provided speaker and hearer are conscious that they are being employed. That the test of valid meaning is: first, survival of the individual and the species; second, enjoyment of living during the period of survival.

People today associate rivalry with boundless aggression and find it difficult to conceive of competition that does not lead directly to thoughts of murder. Kohut writes of one of his patients: "Even as a child he had become afraid of emotionally cathected competitiveness for fear of the underlying (near delusional) fantasies of exerting absolute, sadistic power." Herbert Hendin says of the students he analyzed and interviewed at Columbia that "they could conceive of no competition that did not result in someone's annihilation." The prevalence of such fears helps to explain why Americans have become uneasy about rivalry unless it is accompanied by the disclaimer that winning and losing don't matter or that games are unimportant anyway. The identification of competition with the wish to annihilate opponents inspires Dorcas Butt's accusation that competitive sports have made us a nation of militarists, fascists, and predatory egoists; have encouraged "poor sportsmanship " in all social relations; and have extinguished cooperation and compassion.

The identification we feel towards the places where we live or were born can give us an anchor in a chaotic world and strengthen our connections to family, community, and the generations that preceded and will follow us. At their best, such feelings are a celebration of culture and all that comes with it in the form of literature, language, music, food, folktales, and even the wildlife we associate with our homelands--the eagle in America, for instance, or in the Czech Republic what's left of our lions, wolves, and bears. There is, however, a tipping point, where loyalty to one's own tribe curdles into resentment and hatred, then aggression towards others. That's when Fascism enters the picture, trailed by an assortment of woes, up to and including the Holocaust and global war. Because of that history, postwar statesmen established organizations to make it harder for deluded nationalists to trample on the rights of neighbors. These bodies include the United Nations--hence Truman's speech--and regional institutions in Europe, Africa, Asia, and the Americas.

THOUGHTS WHICH ARE MIXED WITH ANY OF THE FEELINGS OF EMOTIONS, CONSTITUTE A "MAGNETIC" FORCE WHICH ATTRACTS, FROM THE VIBRATIONS OF THE ETHER, OTHER SIMILAR, OR RELATED THOUGHTS. A thought thus "magnetized" with emotion may be compared to a seed which, when planted in fertile soil, germinates, grows, and multiplies itself over and over again, until that which was originally one small seed, becomes countless millions of seeds of the SAME BRAND! The ether is a great cosmic mass of eternal forces of vibration. It is made up of both destructive vibrations and constructive vibrations. It carries, at all times, vibrations of fear, poverty, disease, failure, misery; and vibrations of prosperity, health, success, and happiness, just as surely as it carries the sound of hundreds of orchestrations of music, and hundreds of human voices, all of which maintain their own individuality, and means of identification, through the medium of radio. From the great storehouse of the ether, the human mind is constantly attracting vibrations which harmonize with that which DOMINATES the human mind. Any thought, idea, plan, or purpose which one holds in one's mind attracts, from the vibrations of the ether, a host of its relatives, adds these "relatives" to its own force, and grows until it becomes the dominating, MOTIVATING MASTER of the individual in whose mind it has been housed.

In our earliest history, so far as we can tell, individuals held to an allegiance toward their immediate tribal group, which may have numbered no more than ten or twenty individuals, all of whom were related by consanguinity. As time went on, the need for cooperative behavior--in the hunting of large animals or large herds, in agriculture, and in the development of cities--forced human beings into larger and larger groups. The group that was identified with, the tribal unit, enlarged at each stage of evolution. Today, a particular instant in the 4.5-billion-year history of Earth and in the several-million-year history of mankind, most human beings owe their primary allegiance to the nation-state (although some of the most dangerous political problems still arise from tribal conflicts involving smaller population units). Many visionary leaders have imagined a time when the allegiance of an individual human being is not to his particular nation-state, religion, race, or economic group, but to mankind as a whole; when the benefit to a human being of another sex, race, religion, or political persuasion ten thousand miles away is as precious to us as to our neighbor or our brother. The trend is in this direction, but it is agonizingly slow. There is a serious question whether such a global self-identification of mankind can be achieved before we destroy ourselves with the technological forces our intelligence has unleashed.

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Back in 2015, a volunteer group called Bitnation set up something called the Blockchain Emergency ID. There’s not a lot of data on the project now, BE-ID - used public-key cryptography to generate unique IDs for people without their documents. People could verify their relations, that these people belonged to their family, and so on. It was a very modern way of maintaining an ID; secure, fast, and easy to use. Using the Bitcoin blockchain, the group published all these IDs on to a globally distributed public ledger, spread across the computers of every single Bitcoin user online - hundreds of thousands of users, in those times. Once published, no government could undo it; the identities would float around in the recesses of the Internet. As long as the network remained alive, every person's identity would remain intact, forever floating as bits and bytes between the nations: no single country, government or company could ever deny them this. “That was, and I don't say this often, the fucking bomb,” said Common, In one fell swoop, identities were taken outside government control. BE-ID, progressing in stages, became the refugees' gateway to social assistance and financial services. First it became compliant with UN guidelines. Then it was linked to a VISA card. And thus out of the Syrian war was something that looked like it could solve global identification forever. Experts wrote on its potential. No more passports. No more national IDs. Sounds familiar? Yes, that’s the United Nations Identity in a nutshell. Julius Common’s first hit - the global identity revolution that he sold first to the UN, and then to almost every government in the world - was conceived of when he was a teenager.

We may finally summarize the emotional dilemma of the schizoid thus: he feels a deep dread of entering into a real personal relationship, i.e. one into which genuine feeling enters, because, though his need for a love-object is so great, he can only sustain a relationship at a deep emotional level on the basis of infantile and absolute dependence. To the love-hungry schizoid faced internally with an exciting but deserting object all relationships are felt to be 'swallowing-up things' which trap and imprison and destroy. If your hate is destructive you are still free to love because you can find someone else to hate. But if you feel your love is destructive the situation is terrifying. You are always impelled into a relationship by your needs and at once driven out again by the fear either of exhausting your love-object by the demands you want to make or else losing your own individuality by over-dependence and identification. This 'in and out' oscillation is the typical schizoid behaviour, and to escape from it into detachment and loss of feeling is the typical schizoid state. The schizoid feels faced with utter loss, and the destruction of both ego and object, whether in a relationship or out of it. In a relationship, identification involves loss of the ego, and incorporation involves a hungry devouring and losing of the object. In breaking away to independence, the object is destroyed as you fight a way out to freedom, or lost by separation, and the ego is destroyed or emptied by the loss of the object with whom it is identified. The only real solution is the dissolving of identification and the maturing of the personality, the differentiation of ego and object, and the growth of a capacity for cooperative independence and mutuality, i.e. psychic rebirth and development of a real ego.

Kung Fu's process of individualization similarly takes part in this backlash as the representation of the social ills experienced by racial minorities is routinely disciplined and rechanneled to make the show palatable for mass consumption. Under this rubric, it is assumed that changing the hearts of individuals will automatically lead to changing society. To a post-1960s liberal audience who obviously felt sympathy toward the plight of racial minorities but who nevertheless were wary of certain measures taken by these groups toward self-determination and weary from extended conflict, this simple adage proved seductive. Indeed, for a great many Americans, post-Civil Rights race relations has transformed the United States into an unruly site with different groups vying for cultural, economic, and political resources. In this way, Kung Fu's Wild West setting—the uneven hand of justice, the social free-for-all, the generally inhospitable natural landscape—seemed to reflect the audience's view of their contemporary social environment. It also mirrored the overall impotence that Americans felt toward ameliorating the situation. Given such a scenario, individualizing racial oppression and other social inequities may have seemed like a final alternative. While this process of individualization is key in deciphering the show's political stance, the types of identifications the series forged between character and audience more substantively reveal its ideological commitments. Although Kung Fu's psychospiritualized vision was available to all of its audience members, one could argue that it was primarily framed as a commentary toward racial minorities and women who sought social change through means other than or in addition to inner transformation. It achieved this through a formulaic pattern of identifications.

A little later, Form is defined as manas (“manas is form, for through manas one knows it is this form”) and Name as vac (“for through vac one grasps the name”). Thus the two “mighty monsters” of Brahman turn out to be mind and speech, two psychic functions by which Brahman can “extend himself” through both worlds, clearly signifying the function of “relationship.” The forms of things are “apprehended” or “taken in” by introverting through manas; names are given to things by extraverting through vac. Both involve relationship and adaptation to objects as well as their assimilation. The two “monsters” are evidently thought of as personifications; this is indicated by their other name, yaksha (‘manifestation’) for yaksha means much the same as a daemon or superhuman being. Psychologically, personification always denotes the relative autonomy of the content personified, i.e., its splitting off from the psychic hierarchy. Such contents cannot be voluntarily reproduced; they reproduce themselves spontaneously, or else withdraw themselves from consciousness in the same way.81 A dissociation of this kind occurs, for instance, when an incompatibility exists between the ego and a particular complex. As we know, it is observed most frequently when the latter is a sexual complex, but other complexes can get split off too, for instance the power-complex, the sum of all those strivings and ideas aiming at the acquisition of personal power. There is, however, another form of dissociation, and that is the splitting off of the conscious ego, together with a selected function, from the other components of the personality. This form of dissociation can be defined as an identification of the ego with a particular function or group of functions. It is very common in people who are too deeply immersed in one of their psychic functions and have differentiated it into their sole conscious means of adaptation.

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Augustine relates in his Confessions how it was decisive for his own path when he learned that the famous philosopher Marius Victorinus had become a Christian. Victorinus had long refused to join the Church because he took the view that he already possessed in his philosophy all the essentials of Christianity, with whose intellectual premises he was in complete agreement.10 Since from his philosophical thinking, he said, he could already regard the central Christian ideas as his own, he no longer needed to institutionalize his convictions by belonging to a Church. Like many educated people both then and now, he saw the Church as Platonism for the people, something of which he as a full-blown Platonist had no need. The decisive factor seemed to him to be the idea alone; only those who could not grasp it themselves, as the philosopher could, in its original form needed to be brought into contact with it through the medium of ecclesiastical organization. That Marius Victorinus nevertheless one day joined the Church and turned from Platonist into Christian was an expression of his perception of the fundamental error implicit in this view. The great Platonist had come to understand that a Church is something more and something other than an external institutionalization and organization of ideas. He had understood that Christianity is not a system of knowledge but a way. The believers’ “We” is not a secondary addition for small minds; in a certain sense it is the matter itself—the community with one’s fellowmen is a reality that lies on a different plane from that of the mere “idea”. If Platonism provides an idea of the truth, Christian belief offers truth as a way, and only by becoming a way has it become man’s truth. Truth as mere perception, as mere idea, remains bereft of force; it only becomes man’s truth as a way that makes a claim upon him, that he can and must tread. Thus belief embraces, as essential parts of itself, the profession of faith, the word, and the unity it effects; it embraces entry into the community’s worship of God and, so, finally the fellowship we call Church. Christian belief is not an idea but life; it is, not mind existing for itself, but incarnation, mind in the body of history and its “We”. It is, not the mysticism of the self-identification of the mind with God, but obedience and service: going beyond oneself, freeing the self precisely through being taken into service by something not made or thought out by oneself, the liberation of being taken into service for the whole.

People, for the most part, live in the objective-immediate mode (discussed earlier). This means that they are totally absorbed in and identified with positive worldly interests and projects, of which there is an unending variety. That is to say, although they differ from one another in their individual natures, the contents of their respective positivities, they are all alike in being positive. Thus, although the fundamental relation between positives is conflict (on account of their individual differences), they apprehend one another as all being in the same boat of positivity, and they think of men generally in terms of human solidarity, and say 'we'. But the person who lives in the subjective-reflexive mode is absorbed in and identified with, not the positive world, but himself. The world, of course, remains 'there' but he regards it as accidental (Husserl says that he 'puts it in parentheses, between brackets'), and this means that he dismisses whatever positive identification he may have as irrelevant. He is no longer 'a politician' or 'a fisherman', but 'a self'. But what we call a 'self', unless it receives positive identification from outside, remains a void, in other words a negative. A 'self', however, is positive in this respect—it seeks identification. So a person who identifies himself with himself finds that his positivity consists in negativity—not the confident 'I am this' or 'I am that' of the positive, but a puzzled, perplexed, or even anguished, 'What am I?'. (This is where we meet the full force of Kierkegaard's 'concern and unrest'.) Eternal repetition of this eternally unanswerable question is the beginning of wisdom (it is the beginning of philosophy); but the temptation to provide oneself with a definite answer is usually too strong, and one falls into a wrong view of one kind or another. (It takes a Buddha to show the way out of this impossible situation. For the sotāpanna, who has understood the Buddha's essential Teaching, the question still arises, but he sees that it is unanswerable and is not worried; for the arahat the question no longer arises at all, and this is final peace.) This person, then, who has his centre of gravity in himself instead of in the world (a situation that, though usually found as a congenital feature, can be acquired by practice), far from seeing himself with the clear solid objective definition with which other people can be seen, hardly sees himself as anything definite at all: for himself he is, at best, a 'What, if anything?'. It is precisely this lack of assured self-identity that is the secret strength of his position—for him the question-mark is the essential and his positive identity in the world is accidental, and whatever happens to him in a positive sense the question-mark still remains, which is all he really cares about. He is distressed, certainly, when his familiar world begins to break up, as it inevitably does, but unlike the positive he is able to fall back on himself and avoid total despair. It is also this feature that worries the positives; for they naturally assume that everybody else is a positive and they are accustomed to grasp others by their positive content, and when they happen to meet a negative they find nothing to take hold of.

For attempting to have sexual relations with an elephant, Tram Chung Song, who had said in his defence that the elephant had suddenly seemed to him like a reincarnation of his wife, was taken at his word by the judges and sentenced to seventeen years' imprisonment - the usual sentence for marital rape. The subject who takes himself for what he is is mad. But if he senses that he is not really what he is, then he can use that identification as a mask. This is the way it is with truth too: if you claim to possess it, you are mad. But if you know it doesn't exist, then you can make use of all the signs of truth.

Research tends to indicate that American Indians on average fare relatively poorly across a number of outcomes, such as educational achievement and income. American Indians have been, and continue to be, marginalized in a number of ways, such as spatially and economically, that contribute to their disadvantaged position. A challenge when examining American Indian outcomes is that, because of the group’s relatively small population, less data are available about them in nationally representative surveys than for most other groups. Moreover, it is difficult to gauge the change in outcomes over time among American Indians because of changing patterns of self-identification among people with some American Indian ancestry.

What we are mistaking for a voluntary attraction of animals to humans can be explained by the “imprint phenomenon.” This biological process, first described by Konrad Lorenz, is responsible for the fact that animals, including humans, learn species-specific information, behaviours, and skills at specific points in their development. Imprinting is how animals learn early to attach to their mothers and identify with members of their own species. It is the mechanism that allows us to domesticate animals and nurture intimate relationships with them; as long as we integrate or selves into young animals’ lives before the attachment period ends, we can divert their identification with their own families and species onto ourselves.

The greater the degree of empathy experienced, the greater the activation of the empathy circuit. The ventromedial PFC and the dorsolateral PFC are two relatively small and specialized parts of the PFC. In meditators, the “selfing” parts of the PFC go offline during practice. Brain scans of meditating monks show that the parts of the PFC that construct our personalities go dark, with energy usage dropping by as much as 40%—the “transient hypofrontality” noted by neuroscientists in Chapter 2. Newberg finds that many different types of practitioners “get out of their heads,” from Brazilian shamans to Pentecostals who are “speaking in tongues.” While we’re in meditation, we lose our identification with our stories about ourselves and the world. For a while, we stop selfing. We forget I-me-mine. The bonds that keep our consciousness stuck in ego, in looking good, in remembering who we like and dislike, in playing our roles—and all the suffering that accompanies these things—are loosened. That frees us up to enter nonlocal mind, and bond with a consciousness greater than our local selves. Newberg describes it this way: “The person literally feels as if her own self is dissolving. There is no ‘I’—just the totality of a singular awareness or experience.” The paradox of enlightenment is that we have to lose our personalities to find bliss. While the thinking abilities of the PFC are our biggest asset in everyday life, they’re our biggest obstacle to experiencing oneness. It’s the ego that separates us from the universe, and when it goes offline, we join the mystery.

Ego is no more than this: identification with form, which primarily means thought forms. If evil has any reality – and it has a relative, not an absolute, reality – this is also its definition: complete identification with form – physical forms, thought forms, emotional forms.

On the transpersonal level, the sacred marriage extends beyond the boundaries of human understanding. One is united with the divine, the source and the power of love. Through the mystical union a portion of divine love is received and contained within oneself. In the act of sacrifice to a greater authority, earthly values, such as ego desires or identification with power, are transformed into a capacity to love on a plane which surpasses human reasoning. Instinctual nature, embedded in the body, carries this wisdom; the head cannot comprehend what the heart knows. Instinctual nature is not only the vehicle for biological processes but it also conveys the emotional feeling­tones of life in a way that could well be described as the language of the soul. Esther Harding provides the following description: "The ritual of the hieros gamos is religious. Through the acceptance of the power of instinct within her, while at the same time renouncing all claim to possessiveness in regard to it, a woman gains a new relation to herself. The power of instinct within her is recognized as belonging not to herself but to the nonhuman realm, to the goddess, whom she must serve, for whom her body must be a worthy vessel." From the union of the human and the divine, the Divine Child is born. The Divine Child is new life—life with new understanding, life which carries an illuminating vision into the world.

It is not a sufficient description of Christian theism when we say that as Christians we believe in both the transcendence and the immanence of God while pantheistic systems believe only in the immanence of God and deistic systems believe only in the transcendence of God. The transcendence we believe in is not the transcendence of deism, and the immanence we believe in is not the immanence of pantheism. In the case of deism transcendence virtually means separation, while in the case of pantheism immanence virtually means identification. And if we add separation to identification, we do not have theism as a result. As we mean a certain kind of God when as theists we speak of God, so also we mean a certain kind of transcendence and a certain kind of immanence when we use these terms. The Christian doctrine of God implies a definite conception of the relation of God to the created universe. So also the Christian doctrine of God implies a definite conception of everything in the created universe.

Controlled mentalization, identification and understanding of emotional reactions, and emotional regulation are significant problems for eating-disordered patients. In general, bulimia nervosa patients show problems in emotional hyperarousal and flooding. The opposite, a dominance of detached and flattened effect, is typically seen in patients with anorexia nervosa.

A random thought arises. You identify with that thought. This identification creates an emotional reaction. As you keep identifying with that thought, the related emotion grows stronger until it becomes a core emotion.

bypasses the accumulation of traditional cultural capital (that is, a relatively rarefied knowledge of great authors and their works) in favor of a more immediate identification with the charisma of authorship.

This creates a sense of calm and identification with everyone and everything. Ahimsa is the first principle presented in the five yamas of the Eight-Limbed Path, Raja Yoga. Yamas are defined as ethical guidelines. Generally speaking, they are principles that teach us how to relate to others (and ourselves) in a healthy and harmonious way. Himsa means “harming” in Sanskrit, and when you place an “a” in front of any word in Sanskrit it translates as “non.

The mind of an individual experiences sensations. The individual identifies certain sensations and starts to recognize iterative sequences of sensations with the property that if one of these sensations occurs the others are expected to occur also, in a specific order. Such sequences are called causal sequences. The individual will try to use his knowledge of causal sequences to obtain certain desired sensations by producing a sensation that precedes the desired sensation in a previously experienced, causal sequence. This shift from end to means is called “cunning act” by Brouwer. Certain complexes of sensations are independent of the order in time, and their dependence on the individual is small or nil. These complexes are called things, e.g. external objects, human beings. The whole of things is called the external world of the individual. The relation of the individual with other individuals (which are again sensation complexes, i.e. things) is described by identification of causal sequences, observed by the individual, of itself and of other individuals. This identification justifies the term “acts of other individuals”. It is observed by the individual that causal acts (i.e. cunning acts based on knowledge of causal sequences) of itself and other individuals are highly dependent. Hence the need for cooperative causal acts arises. This is where scientific thinking, as an economical way to deal with large groups of these causal acts, is introduced. Scientific thinking as such is based on mathematics. The genesis of mathematics takes place at the creation of two-ities. Brouwer construes the two-ity from a move of time, which is a concept defined with respect to the individual. Namely: a move of time takes place when one sensation gives way to another. Both sensations are retained in their proper order and constitute a two-ity. The individual abstracts all quality of this two-ity and uses it as the basic ingredient for iterative processes. These iterative procedures can create predeterminately or more or less freely infinite proceeding sequences of mathematical entities previously produced.

This process of exploration is in service of disidentification. As introduced in chapter 2, disidentification is the process of a person bringing a quality of mindfulness to their consciousness, taking their thoughts and reactions less seriously, not presuming that what they feel is truth, recognizing they aren’t defined by who they’ve taken themselves to be, and ultimately, dissolving their adaptive survival styles. As these old patterns of identity distortion and physiological dysregulation begin to quiet down, people begin seeing themselves less through the filters of their survival style identifications. This helps clients shift out of child consciousness into adult consciousness. Through inquiry, clients receive support and guidance to connect with what’s real for them in the here and now.

The other important instance of ‘flesh’ in the Gospel of John is of course 1:14. Whether this verse refers, as it is usually taken, to Jesus becoming that which we are, to appear alongside others in the frailty of the flesh in this world, or whether it relates to Jesus’ identification as the bread which descends from heaven and which is his flesh, the flesh of the Son of Man, that is, the crucified and glorified Christ, is something we will return to below and again in Chapter 5, when we examine the Prologue.

The same question applies to the problems of child-rearing. How can we successfully remove the child from his inflated state and give him a realistic and responsible notion of his relation to the world, while at the same time maintaining that living link with the archetypal psyche which is needed in order to make his personality strong and resilient? The problem is to maintain the integrity of the ego-Self axis while dissolving the ego's identification with the Self. On this question rest all the disputes of permissiveness versus discipline in child rearing. Permissiveness emphasizes acceptance and encouragement of the child's spontaneity and nourishes his contact with the source of life energy with which he is born. But it also maintains and encourages the inflation of the child, which is unrealistic to the demands of outer life. Discipline, on the other hand, emphasizes strict limits of behavior, encourages dissolution of the ego-Self identity and treats the inflation quite successfully; but at the same time it tends to damage the vital, necessary connection between the growing ego and its roots in the unconscious. There is no choice between these --they are a pair of opposites, and must operate together.

Loneliness can be experienced as both frightening and liberating. When in child consciousness, adults may still experience the loneliness as terrifying. These clients often rely on adaptive survival strategies to manage and limit their lives. When in adult consciousness, adults may experience the loneliness as relief, expansion, and increasing freedom. These clients often report an increased sense of internal space and depth in which to meet the world. We track cycles of connection–disconnection in the service of disidentification. As identifications dissolve, people often experience increasing states of connection: expansion, freedom, hope, strength, and aliveness. One way we resource our clients is to reflect to them when they are able to stay in states of connection for longer periods of time. As people experience greater internal organization, they feel less compelled by old strategies of disconnection. Instead of relying on adaptive survival strategies to control their lives, they experience increasing agency and choice.

The verb “seal” has rich connotations. It can refer to marking or branding as a means of identification. For example, Rev 7:3 relates the marking of the “servants” (literally, “slaves”) of God. In this instance,

We applaud the great strides made through genetic identification research, however, we do not condone the use of such information for eugenics and related purposes"..."The question of what lives are worth living is now answered in doctors' offices instead of in Nazis' T-4 programme. The forces of normalisation seem to be gaining ground.

continuing clandestinely to publish as Réage, while she also maintained her professional and familial roles as Aury and Desclos. For me, the startling and stimulating fact is the seriousness with which she played the game of identity, and that she apparently played it on terms she herself posed and maintained. I would like to consider how her text itself acts out a splitting, a severance within the structure or texture of identity. For me this split is the site of an extreme readerly discomfort, as well as an identification. The heroine O’s participation in her own erotic identity as a nilling is as problematic as it is compelling.

In Sura 18 ayahs 59-81, Khidr figures in a mysterious episode, a thorough study of which would require an exhaustive confrontation with the earliest Quran commentaries. He is represented as Moses' (PBUH) guide, who initiates Moses (PBUH) "into the science of predestination." Thus he reveals himself to be the repository of an inspired divine science, superior to the law (shari'a); thus Khidr is superior to Moses (PBUH) in so far as Moses (PBUH) is a prophet invested with the mission of revealing a shari'a. He reveals to Moses (PBUH) precisely the secret, mystic truth (haqiqa) that transcends the shari'a, and this explains why the spiritually inaugurated by Khidr is free from the servitude of the literal religion. If we consider that Khidr's mission is likewise related o the spiritual mission of the Imam through the identification of Khidr with Elijah (PBUH), it becomes evident that we have here one of the scriptural foundations on which the deepest aspiration of Shi'ism is built. And indeed Khidr's pre-eminence over Moses (PBUH) ceases to be a paradox only if we consider it in this light; otherwise, Moses (PBUH) remains one of the six pre-eminent prophets charged with revealing a shari'a, while Khidr is merely one of the hundred and eighty thousand nabis, mentioned in our traditions.

If we are to make the ordinary man aware of the spiritual uity out of which asll the separate activities of our civilization have arisen, it is necessary in the first place to look at Western civilization as a whole and to treat it wit the same objective appreciation and respect which the humanists of the past devoted to the civilization of antiquity. This does not seem much to ask; yet there have always been a number of reasons which stood in the way of its fulfillment. In the first place, there has been the influence of modern nationalism, which has led every European people to insist on what distinguished it from the rest, instead of what united it with them. It is not necessary to seek for examples in the extremism of German racial nationalists and their crazy theories, proving that everything good in the world comes from men with Germanic blood. Leaving all these extravagances out of account, we still have the basic fact that modern education in general teaches men the history of their country and the literature of their own tongue, as though these were complete wholes and not part of a greater unity. In the second place, there has been the separation between religion and culture, which arose partly from the bitterness of the internal divisions of Christendom and partly from a fear lest the transcendent divine values of Christianity should be endangered by any identification or association of them with the relative human values of culture. Both these factors have been at work, long before our civilization was actually secularized. They had their origins in the Reformation period, and it was Martin Luther in particular who stated the theological dualism of faith and works in such a drastic form as to leave no room for any positive conception of a Christian culture, such as had hitherto been taken for granted. And in the third place, the vast expansion of Western civilization in modern times has led to a loss of any standard of comparison or any recognition of its limits in time and space. Western civilization has ceased to be one civilization amongst others: it became civilization in the absolute sense. It is the disappearance or decline of this naive absolutism and the reappearance of a sense of the relative and limited character of Western civilization as a particular historic culture, which are the characteristic features of the present epoch.

Only after the concept of knowledge has been based on an ontological relation [*Seinsverhältnis*] can we work out the particular kind of being from which the principle of immanence-to-consciousness (the starting point of Idealism and Critical Realism) mistakenly proceeds as though from a primary insight. This is the being of "being-conscious" [*Bewusst-Seins*]. All being-conscious must first of all be brought under the higher concept of ideal being, or, at all events, that of irreal being. The mental item which presents itself in the experiences of consciousness may be real; being-conscious itself never is. However, the concept of consciousness is derivative in not only this sense. Consciousness also presupposes the concept of knowledge. Nothing is more misleading than to proceed in the opposite direction and define knowledge itself as simply a particular "content of consciousness," as we see if we oppose, to the particular kind of knowing and having-known which we call consciousness, another kind of knowledge which precedes it and includes no form of being-conscious. We will call this knowledge *ecstatic* [*ekstatische*] knowledge. It is found quite clearly in animals, primitive people, children, and, further, in certain pathological and other abnormal and supra-normal states (e.g., in recovering from the effects of a drug). I have said elsewhere that the animal never relates to its environment as to an object but only *lives in it* [*es lebe nur "in sie hinein*"]. Its conduct with respect to the external world depends upon whether the latter satisfies its instinctive drives or denies them satisfaction. The animal experiences the surrounding world as resistances of various types. Hence, it is absolutely necessary to contest the principle (in Descartes, Franz Brentano, *et al*.) that every mental function and act is accompanied by an immediate knowledge of it. An even more highly contestable principle is that a relation to the self is an essential condition of all processes of knowledge. It is difficult to reproduce purely ecstatic knowledge in mature, civilized men, whether in memory, reverie, perception, thought, or empathetic identification with things, animals, or men; nonetheless, there is no doubt that in every perception and presentation of things and events we think that we grasp *the things-themselves*, not mere "images" of them or representatives of some sort. Knowledge first becomes conscious knowledge [*Bewusst-sein*], that is, comes out of its original ecstatic form of simply "having" things, in which there is no knowledge of the having or of that through which and in which it is had, when the act of being thrown back on the self (probably only possible for men) comes into play. This act grows out of conspicuous resistances, clashes, and oppositions―in sum, out of pronounced suffering. It is the *actus re-flexivus* in which knowledge of the knowledge of things is added to the knowledge of things. Furthermore, in this act we come to know the kind of knowledge we have, for example, memory, ideation, and perception, and finally, beyond even these, we come to have a knowledge of the relation of the act performed to the self, to the knower. With respect to any specific relation to the self, this last knowledge, so-called conscious self-knowledge, comes only after knowledge about the act. Kant's principle that an "I think" must be *able* to accompany all a man's thoughts may be correct. That it in fact always accompanies them is nevertheless undoubtedly false. However, the kind of being (indeed, of ideal being) which contents possess when they are reflexively *had* in their givenness in conscious acts―when, therefore, they become reflexive―is the being of being-consciously-known." from_Idealism and Realism_

The helper [Eve, Genesis 2:18] is not a helper to til the soil or name the animals. The helper is the helper in the terms of the man's very identity. Man does not identify with the other living beings in an essential way. This non-identification reveals that his search goes farther than consciousness, self-awareness, self-knowledge or self-determination. The body reveals meaning and identity and includes the search outside himself in openness to another in relation. (p. 91)

The only thing that can be slain, however, is an ego organization that has merged unconsciously with the great dragon. The great dragon cannot be killed. It must be related to in a conscious way (see Edinger 1999). No matter how old you are, you are not an adult until you have slain that unconscious identification with the grandiose presence within. That is what human initiation is all about. Initiation is death. There must be a ritual slaying of this particular monster. We love to tell everyone else to slay their monsters. Whatever my race is, I love to urge you to slay your race's monsters. Whatever my religion is, I love to tell you to slay your religion's monsters, but I don't necessarily want to slay mine. Whatever my gender is, I want the other gender to slay its monsters, even though I resist facing the monsters in mine. That is how it works.

Structurally, then, errors of love are similar to errors in general. Emotionally, however, they are in a league of their own: astounding, enduring, miserable, incomprehensible. True, certain other large-scale errors can rival or even dwarf them; we’ve gotten a taste of that in recent chapters. But relatively few of us will undergo, for example, the traumatic and total abandonment of a deeply held religious belief, or the wrongful identification of an assailant. By contrast, the vast majority of us will get our hearts seriously broken, quite possibly more than once. And when we do, we will experience not one but two kinds of wrongness about love. The first is a specific error about a specific person—the loss of faith in a relationship, whether it ended because our partner left us or because we grew disillusioned. But, as I’ve suggested, we will also find that we were wrong about love in a more general way: that we embraced an account of it that is manifestly implausible. The specific error might be the one that breaks our heart, but the general one noticeably compounds the heartache. A lover who is part of our very soul can’t be wrong for us, nor can we be wrong about her. A love that is eternal cannot end. And yet it does, and there we are—mired in a misery made all the more extreme by virtue of being unthinkable. We can’t do much about the specific error—the one in which we turn out to be wrong about (or wronged by) someone we once deeply loved. (In fact, this is a good example of a kind of error we can’t eliminate and shouldn’t want to.) But what about the general error? Why do we embrace a narrative of love that makes the demise of our relationships that much more shocking, humiliating, and painful? There are, after all, less romantic and more realistic narratives of love available to us: the cool biochemical one, say, where the only heroes are hormones; the implacable evolutionary one, where the communion of souls is supplanted by the transmission of genes; or just a slightly more world-weary one, where love is rewarding and worth it, but nonetheless unpredictable and possibly impermanent—Shakespeare’s wandering bark rather than his fixèd mark. Any of these would, at the very least, help brace us for the blow of love’s end. But at what price? Let go of the romantic notion of love, and we also relinquish the protection it purports to offer us against loneliness and despair. Love can’t bridge the gap between us and the world if it is, itself, evidence of that gap—just another fallible human theory, about ourselves, about the people we love, about the intimate “us” of a relationship. Whatever the cost, then, we must think of love as wholly removed from the earthly, imperfect realm of theory-making. Like the love of Aristophanes’ conjoined couples before they angered the gods, like the love of Adam and Eve before they were exiled from the Garden of Eden, we want our own love to predate and transcend the gap between us and the world.

In the state of separation, or jivahood, a human being wanders the world alone. He may have a wider identification with his family, nation, ethnic or religious group and these give him a relatively higher purpose. The Guru is one who is in integral relationship with the whole universe. He has attained Shiva samavesha and stands at the very centre of Consciousness. The connection with such a Guru gives a seeker a reliable reference point to Consciousness. An intelligent seeker will let the nuances of his relationship with the Guru show him when he is moving towards oneness, and when he is moving towards separation.

When the first author began his graduate studies in policing, he was consistently surprised by the almost complete lack of rigorous empirical validation (i.e., scientific research) relating to police tactics. He had assumed that police tactics had been well studied; yet, time and time again, he found that validation was lacking despite frequent calls for criminal justice policy and procedures to be rooted in science (Sherman, 1998; Sherman, Farrington, Welsh, & Mackenzie, 2002; Weisburd et al., 2005). Some areas of police practice have, of course, received attention (e.g., routine patrol, hot spots policing, eyewitness identification, and interviewing), but many areas of police practice remain largely untouched.

Even relatively routine misconduct by Ferguson police officers can have significant consequences for the people whose rights are violated. For example, in the summer of 2012, a 32-year-old African-American man sat in his car cooling off after playing basketball in a Ferguson public park. An officer pulled up behind the man’s car, blocking him in, and demanded the man’s Social Security number and identification. Without any cause, the officer accused the man of being a pedophile, referring to the presence of children in the park, and ordered the man out of his car for a pat-down, although the officer had no reason to believe the man was armed. The officer also asked to search the man’s car. The man objected, citing his constitutional rights. In response, the officer arrested the man, reportedly at gunpoint, charging him with eight violations of Ferguson’s municipal code. One charge, Making a False Declaration, was for initially providing the short form of his first name (e.g., “Mike” instead of “Michael”), and an address which, although legitimate, was different from the one on his driver’s license. Another charge was for not wearing a seat belt, even though he was seated in a parked car. The officer also charged the man both with having an expired operator’s license, and with having no operator’s license in his possession. The man told us that, because of these charges, he lost his job as a contractor with the federal government that he had held for years.

as a man comes to know God in the unitive vision, he knows in that some moment, his own true Self. This intriguing fact is expressed most succinctly in a passage from the ancient Indian epic, the Ramayana; in it, Rama, who represents the Godhead incarnate, asks his servant, Hanuman, “How do you regard me?” And Hanuman replies: dehabhavena daso’smi jivabhavena twadamshakah atmabhave twamevaham (When I identify with the body, I am Thy servant; When I identify with the soul, I am a part of Thee; But when I identify with the Self, I am truly Thee.)1 These three attitudes represent progressively subtler stages of self-identification: from the identification with the body, to identification with the soul, until, finally, one comes to know the Divine, and thereby one’s eternal Self. While each of these three relational attitudes finds expression as the prevailing attitude within various individual religious traditions, they are essentially representative of the viewpoint from these different stages of self-awareness.

In the aforementioned Intellectual Birdhouse, which focuses on artistic practice as research, Michael Schwab examines the role of the artists' artist and, in doing so, extends Foster's reflections when discussing 'love value' over exchange value. Drawing on the work of Bourdieu among others, Schwab describes what values the new archival context suggests for institutions that are looking to recoup their losses: "the 'artists' artist' is too epistemologically demanding on the market, which fails to capitalize (often during the lifetime of the artist) on the symbolic value that is produced while he or she delivers epistemological gain to his or her peers, who appear to be the only ones who are able to perceive such value in advance of the market." Schwab is arguing that the role of the artist in the production of knowledge through artistic research extends and can be differentiated from symbolic value. It is not the market that distinguishes the value of an artist to the artist, it is their epistemic value. In other words, it is what we can learn from that artist, not just their artworks. This produces a dilemma for the established institution that struggles to identifY the cultural significance and value of the 'artists' artist' until late, sometimes too late, in the lifetime of the subject. It is not necessarily just a lack of vision on the part of museum staff, archivists and curators, but the values these institutions are increasingly forced to place on spectacular exhibitions in order to survive through corporate and media driven sponsored relations. Archivists themselves acknowledge this limitation of working within institutions that have little room to speculate on cultural value except through established forms, such as the emerging contemporary markets. Many seek out and must work in new emerging archives, such as Flat Time House. However, I would also argue that it is the artist's understanding of the potential value of' 'becomingness' through cultural capital that applies to the present moment too. As has been stated by Derrida, the 'vision' to see what needs to be archived is now the work of the artist/s: to anticipate the archive itself. (excerpt from Experiments and Archives in the Expanded Field written by Neal White)

What grounds a universal politics, as well as giving it its emancipatory orientation, is the part of no-part: the universal reveals itself, after all, through what is missing, in what is abjected or doesn’t belong. All of our case studies have aimed at forefronting the latter: the socioeconomically dispossessed, the migrant/refugee, the racialized Black or indigenous woman, and so forth. It is they who make evident the failures, inequities, and cruelties of the system; hence their attendant universal call for égaliberté. For, without the ethicopolitical identification with the part of no-part, without an understanding that it is the underlying social antagonism—the social division between the included and excluded—that makes the global capitalist order possible, a universal politics loses its radical edge, descending into more of the same. The example of the celebrification of #MeToo discussed earlier is a good case in point, in which the powerful take up an important social cause, resulting in the privileging of the already privileged—a “pseudo-radicalization, which fits the existing power relations much better than a modest reformist proposal” (Žižek 1999, 230). It is only when the call for égaliberté is issued by the part of no-part that it becomes an “impossible” demand—one that requires reconfiguring, rather than tweaking or reforming, the system.

The striving of the subjective Concept to posit itself externally, which Hegel now calls the subjective purpose, signals the shift from considering the forms of judgment to considering the objectivity of judgment, an objectivity that can be posited and determined only in relation to a judging subject, Judgment is objective, then, on account of two factors: first, judgment is objective in relation to the self-constituting activity of a judging subject who realizes itself by means of an objective universal or essential Gattung-predicate, where the power of that predicate is reflected in the subject's relation-to-self; second, judgment is objective on account of the relationship between a judging subject and an external objectivity that it determines 'absolutely' - that is, an external objectivity that it determines according to its own internally purposive activity and form. These two features of objective judgment, and the relationship between subjectivity and objectivity that they represent, are the main topics of discussion in the final section of the Logic on the 'Idea.' The identification of internal purposiveness with the standard of truth and the form of objective judgment is thus the culmination of Hegel's argument that purposiveness serves a positive function for philosophy in contrast to the negative function of Kant's Critique of Pure Reason.

Here is a formula to explain how emotions form: Interpretation + identification + repetition = strong emotion Interpretation: is when you interpret an event or a thought based on your personal story. Identification: is when you identify with a specific thought as it arises. Repetition: is having the same thoughts over and over. Strong emotion: is when you experience an emotion so many times it has become part of your identity. You then experience that emotion whenever a related thought or event triggers it. Altogether, interpretation, identification and repetition give room for emotions to grow. Conversely, whenever you remove one of these elements from the equation, these emotions start losing their power over you.

What grounds a universal politics, as well as giving it its emancipatory orientation, is the part of no-part: the universal reveals itself, after all, through what is missing, in what is abjected or doesn’t belong. All of our case studies have aimed at forefronting the latter: the socioeconomically dispossessed, the migrant/refugee, the racialized Black or indigenous woman, and so forth. It is they who make evident the failures, inequities, and cruelties of the system; hence their attendant universal call for égaliberté. For, without the ethico-political identification with the part of no-part, without an understanding that it is the underlying social antagonism—the social division between the included and excluded—that makes the global capitalist order possible, a universal politics loses its radical edge, descending into more of the same. The example of the celebrification of #MeToo discussed earlier is a good case in point, in which the powerful take up an important social cause, resulting in the privileging of the already privileged—a “pseudo-radicalization, which fits the existing power relations much better than a modest reformist proposal” (Žižek 1999, 230). It is only when the call for égaliberté is issued by the part of no-part that it becomes an “impossible” demand—one that requires reconfiguring, rather than tweaking or reforming, the system.

The body as the power of empathy is already desire, libido, projection - introjection, identification. The esthesiological structure of the human body is thus a libidinal structure, the perception of a mode of desire, a relation of being and not of knowledge...What is the I of desire? It is obviously the body,

Time is not enveloping and not enveloped: there is from me to the past a thickness which is not made of a series of perspectives or of the consciousness of their relation, which is an obstacle and a liaison. Time is the very model of institution--that which is and demands to be, it has to become what it is--passivity-activity, it continues, because it has been instituted, it fuses, it cannot stop being, it is total because it is partial, it is a field. One can speak of a quasi - eternity not by the escaping of instants towards the non-being of the future, but by the exchange of my times lived between the instants, the identification between them, the interference and static of the relations of filiation...Lateral kinship of all the 'nows' which makes for their confusion, their 'generality,' a 'trans-temporality.

An image resists explanation. You relate to it or you do not. You cannot disagree with an image. Through identification with an image you comprehend a totality, rather than learn particular facts.

Sexuality is all affective investment, implicated equally in the genital but which largely overflows this category...a. generalization of the notion of corporality, of body consciousness. Consequently, Freud employs the term "sexual-aggressive," indicating that the sexuality is tied to a general relationship of subject with other...The relation with the other determines a certain identification with the other. For example, in the experience of a cricket; the presence of the other cricket provokes morphological transformations..."Corporality" thus exceeds "sexuality," which can be considered as a major case.

In The Irony of American History Reinhold Niebuhr sees ‘the necessity of using the threat of atomic destruction as an instrument for the preservation of peace … [as] a tragic element in our contemporary situation’. It is not tragic, but ironic only; it is not tragic, because we are involved in it, we cannot be detached about it. Tragic vision has a movement, or rhythm: first an initial standpoint outside the drama, detachment; then a self-projection into the drama, identification; and lastly, the discovery of the universal relevance of the drama, the recognition of having been told a truth about all mankind, including ourselves. This is the catharsis, the self-recognition, which brings a deeper understanding of the human predicament. We admire and pity Oedipus or Othello, or Lord Cecil and the League of Nations men because we identify ourselves with them and then recognize ourselves in them, but there is no such movement of tragic understanding in relation to our contemporary situation. The only emotion we can feel about the threat of atomic destruction as an instrument for peace is self-pity, and this is not a tragic emotion: it is notoriously the most unpurifying and impure of all emotions, the very opposite of self-recognition as part of universal humanity. Niebuhr, a Christian Machiavellian [see Appendix II], in his Irony of American History (1952) falsifies the relation of irony and tragedy and shows the Machiavellian's inability to understand the nature of tragedy.

Israeli hasbara (technically translated as “propaganda” but used to represent all of Israel’s public relations tactics to promote its political positions and its self-identification as a Jewish and democratic state, the “only democracy in the Middle East”). “Israel has a serious racism problem,” Pfeffer writes. “There is a legal and social framework that discriminates against its non-Jewish citizens. For the last 52 years it has been occupying millions of stateless Palestinians who still have no prospect of receiving their basic rights.” He continues, “Acknowledging these fundamental issues has nothing to do with the argument of whether Zionism was a practical and just solution for the historical and genocidal persecution of Jews before 1948. That’s why hasbara is a waste of time. All it does is undermine Israel’s legitimacy. Because real countries don’t have to argue they are legitimate. Hasbara’s one function is to deny Israel is a real country with real problems that need dealing with.” 62

Empathy is an emotion that is prominent in highly evolved individuals and involves the functions of many parts of the brain, as identified by Kazimierz Dabrowski (Battaglia, 2002). Intrapersonal intelligence has a special value in authentic education, as it helps individuals to become self-aware and thus to self-identify themselves based on their individual characteristics. Self-awareness based self-identification can then lead to better interpersonal relationships, as individuals will be able to perceive other members of the society in a more realistic way (Hanson, n.d.), similar to becoming aware of/identifying oneself deeply.

The original Asch studies involved a group of seven to nine people sitting in a semi-circle taking it in turn to declare which of three simultaneously presented stimulus lines was the same length as a standard comparison line. Only the last person to respond was a true naïve subject, all the others, unbeknown to the subject, were confederates of the experimenter. … The results revealed that subjects registered incredulity and gave signs of distress and anxiety. Only 25 per cent managed to resist the group pressure throughout, 33 per cent conformed on half or more of the focal trials, and 5 per cent conformed on all of them. All in all subjects yielded on about 33 per cent of trials. Asch reasoned that since the stimuli were unambiguous subjects could not be using the others’ judgements as information about the correct response, rather they were conforming in order not to appear different or in order to avoid censure and rejection by the other members of the group

Adaptive Survival Style Shame-Based Identification Connection Feel shame at existing, feeling, and connecting Attunement Feel shame when experiencing and communicating their needs Trust Feel shame when feeling dependent, vulnerable, or weak Autonomy Feel shame at their impulses toward self-determination, autonomy, and independence Love/Sexuality Feel shame about sharing their heart and relational intimacy

Ego is no more than this: identification with form, which primarily means thought forms. If evil has any reality—and it has a relative, not an absolute, reality—this is also its definition: complete identification with form—physical forms, thought forms, emotional forms.

No, the ego and the pain-body are separate things, although related. The ego is your excessive identification with your thoughts and emotions. When you believe you are your thoughts or your feelings, you are in the grip of the ego. The pain-body, being compressed fear stored in your body, will create a super-sensitivity, which causes your mind to generate negative thoughts. The negative thought process may in turn stimulate and awaken your pain further. In this way, negative thoughts (part of the ego) strengthen the pain-body, and the pain-body strengthens the ego, your identification with the thought process.

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