Paradigm Psychology Quotes

Where we stand depends on where we sit." Each of us tends to think we see things as they are, that we are objective. But this is not the case. We see the world, not as it is, but as we are—or, as we are conditioned to see it. When we open our mouths to describe what we see, we in effect describe ourselves, our perceptions, our paradigms. When other people disagree with us, we immediately think something is wrong with them.

Trading doesn't just reveal your character, it also builds it if you stay in the game long enough.

Psychological patriarchy is a "dance of contempt," a perverse form of connection that replaces true intimacy with complex, covert layers of dominance and submission, collusion and manipulation. It is the unacknowledged paradigm of relationships that has suffused Western civilization generation after generation, deforming both sexes, and destroying the passionate bond between them.

The expectation that you bring with you in trading is often the greatest obstacle you will encounter.

When you learn to let go of the need to be right, being wrong gradually lose its power to disturb you.

Don't ever make the mistake of believing that market success has to come to you fast. Trade small, stay in the game, persist, and eventually, you'll reach a satisfying level of proficiency.

Seasons change and people's minds change. Every person's stance in life is fragile and is prone to shifting based on where their future is.

Reaching any goal in trading requires specific domain knowledge and technical skills. But then, after that, it's all mindset management. Yet most people ignore that —they automatically think they have that last part all figured out, and it's a mistake.

Trading mastery is a state of complete acceptance of probability, not a state of fight it.

Trading effectively is about assessing probabilities, not certainties.

Positive psychology is a framework, or a paradigm, that encompasses an approach to psychology from the perspective of healthy, successful life functioning.

The notion of carefully wrought bullshit involves, then, a certain inner strain. Thoughtful attention to detail requires discipline and objectivity. It entails accepting standards and limitations that forbid the indulgence of impulse or whim. It is this selflessness that, in connection with bullshit, strikes us as inapposite. But in fact it is not out of the question at all. The realms of advertising and of public relations, and the nowadays closely related realm of politics, are replete with instances of bullshit so unmitigated that they can serve among the most indisputable and classic paradigms of the concept. And in these realms there are exquisitely sophisticated craftsmen who - with the help of advanced and demanding techniques of market research, of public opinion polling, of psychological testing, and so forth - dedicate themselves tirelessly to getting every word and image they produce exactly right.

The playwright George Bernard Shaw also warned of how difficult it is to introduce a new paradigm of thinking — especially one that dares to confront the historically unbearably confronting and off-limits subject of the human condition — when he said that ‘All great truths begin as blasphemies’ (Annajanska, 1919).

The typical image of a depressed, lazy and tired person is someone hunched over and inert. Often, the assumption is that if one had more enthusiasm and inspiration, he would then stand up straight and move. In many cases, this equation is backward. But, as with everything related to one’s physicality, balance is the key. An overly erect and rigid posture may convey confidence and power to some, but it also causes a subtle accumulation of tension and rigidity on various levels, including psychological and emotional.

Paradigm is a part of the conditioning of the mind, our conditioning thought patterns

All statistics have outliers. Money management, therefore, is key to the process of good trading.

When you hold a belief strongly, it is difficult to believe something that is so contrary to it, even if the evidence is undeniable and staring you in the face. When you start opening your eyes to ways the CN has controlled, manipulated, belittled, and demeaned you for years, this is a huge reality paradigm shift. You will fight hard against the evidence no matter how obvious it is. This stirs up great insecurity, confusion, and anxiety in the body. What makes it even harder is that people around you see the CN in a positive light. Cognitive dissonance is one of the most challenging components of healing and recovery. It takes enormous mental strength to look past strong beliefs you have held and be open to looking honestly at the reality that is presenting itself.

Here the contention is not just that the new Darwinian paradigm can help us realize whichever moral values we happen to choose. The claim is that the new paradigm can actually influence — legitimately — our choice of basic values in the first place. Some Darwinians insist that such influence can never be legitimate. What they have in mind is the naturalistic fallacy, whose past violation has so tainted their line of work. But what we're doing here doesn't violate the naturalistic fallacy. Quite the opposite. By studying nature — by seeing the origins of the retributive impulse — we see how we have been conned into committing the naturalistic fallacy without knowing it; we discover that the aura of divine truth surrounding retribution is nothing more than a tool with which nature — natural selection — gets us to uncritically accept its "values." Once this revelation hits norm, we are less likely to obey this aura, and thus less likely to commit the fallacy.

If we feel overwhelmed, our nervous systems drive us to defend against overstimulation and preserve the self. To grasp this concept requires a paradigm shift from viewing behavior as primarily psychologically motivated to seeing it as an end product of sensory processing. What

From the perspective of the consciousness disciplines, our ordinary state of waking consciousness is severely suboptimal. Rather than contradicting the Western paradigm, this perspective simply extends it beyond psychology’s dominant concern, at least until very recently, with pathology and with therapies aimed at restoring people to “normal” functioning in the usual waking state of consciousness. At the heart of this “orthogonal,” paradigm-breaking perspective lies the conviction that it is essential for a person to engage in a personal, intensive, and systematic training of the mind through the discipline of meditation practice to free himself or herself from the incessant and highly conditioned distortions characteristic of our everyday emotional and thought processes, distortions that, as we have seen, can continually undermine the experiencing of our intrinsic wholeness.

The ills of the world, and their cures, are listed below: 1) A world of privilege is a world of elitism and injustice. Meritocracy is the cure. 2) Capitalism, the creed of “Greed is good”, is the disease of materialism and objectification for the sole purpose of profiting the ownership class. A new spiritual, artistic, creative and intellectual paradigm is the cure. 3) Abrahamism is a mental illness. Illuminism is the psychological cure. 4) The religious divide between East and West has held back global progress. Illuminism, a religion of enlightenment and reincarnation in common with Eastern thinking, yet steeped in the most profound Western thinking, is the bridge. The

Page 43: Natural selection is a multilevel process that operates among groups in addition to among individuals within groups. Any unit becomes endowed with the properties inherent in the word organism to the degree that it is a unit of selection. The history of life on earth has been marked by many transitions from groups of organisms to groups as organisms. Organismic groups achieve their unity with mechanisms that suppress selection within without themselves being overtly altruistic. Human evolution falls within the paradigm of multilevel selection and the major transitions of life. Moral systems provide many of the mechanisms that enable human groups to function as adaptive units.

Ironically, many of the institutions that run the economy, such as medicine, education, law and even psychology are largely dependent upon failing health. If you add up the amounts of money exchanged in the control, anticipation and reaction to failing health (insurance, pharmaceutical research and products, reactive or compensatory medicine, related legal issues, consultation and therapy for those who are unwilling to improve their physical health and claim or believe the problem is elsewhere, etc.), you end up with an enormous chunk. To keep that moving, we need people to be sick. Then we have the extreme social emphasis placed on the pursuit and maintenance of a lifestyle based on making money at any cost, often at the sacrifice of health, sanity and well-being.

I talk a lot about the value of lust in my book. No, don't freak out! The concept is simply about helping you understand the psychology of being an irresistible woman. There is more to life when we learn how to see lust as a tool of wisdom rather than as the devil's most favorite weapon to deceive and destroy the world. This is the next level of thinking. Are you ready for a paradigm shift?

An integral approach is based on one basic idea: no human mind can be 100% wrong. Or, we might say, nobody is smart enough to be wrong all the time. And that means, when it comes to deciding which approaches, methodologies, epistemologies, or ways or knowing are "correct," the answer can only be, "All of them." That is, all of the numerous practices or paradigms of human inquiry — including physics, chemistry, hermeneutics, collaborative inquiry, meditation, neuroscience, vision quest, phenomenology, structuralism, subtle energy research, systems theory, shamanic voyaging, chaos theory, developmental psychology—all of those modes of inquiry have an important piece of the overall puzzle of a total existence that includes, among other many things, health and illness, doctors and patients, sickness and healing.

The realms of advertising and of public relations, and the nowadays closely related realm of politics, are replete with instances of bullshit so unmitigated that they can serve among the most indisputable and classic paradigms of the concept. And in these realms there are exquisitely sophisticated craftsmen who — with the help of advanced and demanding techniques of market research, of public opinion polling, of psychological testing, and so forth - dedicate themselves tirelessly to getting every word and image they produce exactly right.

While all these impressive facts do not necessarily constitute a definitive “proof” that we survive death and reincarnate as the same separate unit of consciousness, or the same individual soul, they represent a formidable conceptual challenge for traditional science, and they have a paradigm-breaking potential. It is clear that there is no plausible explanation for these phenomena within the conceptual framework of mainstream psychiatry and psychology. Having observed hundreds of past life experiences and experienced many of them myself, I have to agree with Chris Bache that “the evidence in this area is so rich and extraordinary that scientists who do not think the problem of reincarnation deserves serious study are either uninformed or “bone-headed.

WHY PARADIGMS MATTER Ideas drive results. People's beliefs drive their actions. Actions that stem from a simple, complete and accurate paradigm result in personal fulfillment, harmonious relationships, and economic prosperity. Actions based on false, incomplete and inaccurate paradigms, however well intended or passionately defended, are the cause of widespread misery, suffering and deprivation. As detailed in Rethinking Survival: Getting to the Positive Paradigm of Change, a fatal information deficit explains the worldwide leadership deficit and related budget deficits. In a dangerous world where psychological and economic warfare compete with religious extremism and terrorism to undo thousands of years of incremental human progress, a healing balance is urgently needed. Restoring a simple, complete and accurate paradigm of leadership and relationships now could make the difference between human survival on the one hand, and the extinction of the human race (or the end of civilization as we know it), on the other. p. 7.

I began to see that the stronger a therapy emphasized feelings, self-esteem, and self-confidence, the more dependent the therapist was upon his providing for the patient ongoing, unconditional, positive regard. The more self-esteem was the end, the more the means, in the form of the patient’s efforts, had to appear blameless in the face of failure. In this paradigm, accuracy and comparison must continually be sacrificed to acceptance and compassion; which often results in the escalation of bizarre behavior and bizarre diagnoses. The bizarre behavior results from us taking credit for everything that is positive and assigning blame elsewhere for anything negative. Because of this skewed positive-feedback loop between our judged actions and our beliefs, we systematically become more and more adapted to ourselves, our feelings, and our inaccurate solitary thinking; and less and less adapted to the environment that we share with our fellows. The resultant behavior, such as crying, depression, displays of temper, high-risk behavior, or romantic ventures, or abandonment of personal responsibilities, which seem either compulsory, necessary, or intelligent to us, will begin to appear more and more irrational to others. The bizarre diagnoses occur because, in some cases, if a ‘cause disease’ (excuse from blame) does not exist, it has to be 'discovered’ (invented). Psychiatry has expanded its diagnoses of mental disease every year to include 'illnesses’ like kleptomania and frotteurism [now frotteuristic disorder in the DSM-V]. (Do you know what frotteurism is? It is a mental disorder that causes people, usually men, to surreptitiously fondle women’s breasts or genitals in crowded situations such as elevators and subways.) The problem with the escalation of these kinds of diagnoses is that either we can become so adapted to our thinking and feelings instead of our environment that we will become dissociated from the whole idea that we have a problem at all; or at least, the more we become blameless, the more we become helpless in the face of our problems, thinking our problems need to be 'fixed’ by outside help before we can move forward on our own. For 2,000 years of Western culture our problems existed in the human power struggle constantly being waged between our principles and our primal impulses. In the last fifty years we have unprincipled ourselves and become what I call 'psychologized.’ Now the power struggle is between the 'expert’ and the 'disorder.’ Since the rise of psychiatry and psychology as the moral compass, we don’t talk about moral imperatives anymore, we talk about coping mechanisms. We are not living our lives by principles so much as we are living our lives by mental health diagnoses. This is not working because it very subtly undermines our solid sense of self.

If the symbolic father is often lurking behind the boss--which is why one speaks of 'paternalism' in various kinds of enterprises--there also often is, in a most concrete fashion, a boss or hierarchic superior behind the real father. In the unconscious, paternal functions are inseparable from the socio-professional and cultural involvements which sustain them. Behind the mother, whether real or symbolic, a certain type of feminine condition exists, in a socially defined imaginary context. Must I point out that children do not grow up cut off from the world, even within the family womb? The family is permeable to environmental forces and exterior influences. Collective infrastructures, like the media and advertising, never cease to interfere with the most intimate levels of subjective life. The unconscious is not something that exists by itself to be gotten hold of through intimate discourse. In fact, it is only a rhizome of machinic interactions, a link to power systems and power relations that surround us. As such, unconscious processes cannot be analyzed in terms of specific content or structural syntax, but rather in terms of enunciation, of collective enunciative arrangements, which, by definition, correspond neither to biological individuals nor to structural paradigms... The customary psychoanalytical family-based reductions of the unconscious are not 'errors.' They correspond to a particular kind of collective enunciative arrangement. In relation to unconscious formation, they proceed from the particular micropolitics of capitalistic societal organization. An overly diversified, overly creative machinic unconscious would exceed the limits of 'good behavior' within the relations of production founded upon social exploitation and segregation. This is why our societies grant a special position to those who specialize in recentering the unconscious onto the individuated subject, onto partially reified objects, where methods of containment prevent its expansion beyond dominant realities and significations. The impact of the scientific aspirations of techniques like psychoanalysis and family therapy should be considered as a gigantic industry for the normalization, adaption and organized division of the socius. The workings of the social division of labor, the assignment of individuals to particular productive tasks, no longer depend solely on means of direct coercion, or capitalistic systems of semiotization (the monetary remuneration based on profit, etc.). They depend just as fundamentally on techniques modeling the unconscious through social infrastructures, the mass media, and different psychological and behavioral devices...Even the outcome of the class struggle of the oppressed--the fact that they constantly risk being sucked into relations of domination--appears to be linked to such a perspective.

Humanity came to its gods by accepting the reality of the symbol, that is, it came to the reality of thought, which has made man lord of the earth. Devotion, as Schiller correctly conceived it, is a regressive movement of libido towards the primordial, a diving down into the source of the first beginnings. Out of this there rises, as an image of the incipient progressive movement, the symbol, which is a condensation of all the operative unconscious factors—“living form,” as Schiller says, and a God-image, as history proves. It is therefore no accident that he should seize on a divine image, the Juno Ludovici, as a paradigm. Goethe makes the divine images of Paris and Helen float up from the tripod of the Mothers99—on the one hand the rejuvenated pair, on the other the symbol of a process of inner union, which is precisely what Faust passionately craves for himself as the supreme inner atonement. This is clearly shown in the ensuing scene as also from the further course of the drama. As we can see from the example of Faust, the vision of the symbol is a pointer to the onward course of life, beckoning the libido towards a still distant goal—but a goal that henceforth will burn unquenchably within him, so that his life, kindled as by a flame, moves steadily towards the far-off beacon. This is the specific life-promoting significance of the symbol, and such, too, is the meaning and value of religious symbols. I am speaking, of course, not of symbols that are dead and stiffened by dogma, but of living symbols that rise up from the creative unconscious of the living man.

Expansion or Extinction Identity is selfishness, heritage is selfishness, culture is selfishness, that is, the way these constructs have been sustained in society all this time. All this time things have been going on like this - my identity versus all others - my heritage versus all others - my culture versus all others. And such behavior has only fostered a paradigm of division. This must change - from division to unison. And how will it happen? We gotta perform a complete overhaul of notions of identity, heritage and culture. We gotta turn each of them from a prison into a path. In simple terms, we gotta humanize them all - we gotta make them more about people than anything else - more about the people of the present and future than those of the past. We gotta make them about life, not habits, beliefs and rituals. One may wonder, aren't habits, beliefs and rituals also life! No they ain't - they are part of life, a microscopic part at that, but not life itself. So first and foremost, feel, think and walk past habits, beliefs and rituals, of your ancestors as well as your own. Expansion, expansion, expansion - only way forward is expansion. If you are afraid that your ancestors would be offended at your expansion, then let me tell you this. It's better to have no ancestor than to have one offended at your expansion. All our ancestors made this mistake. They were all against expansion. Make not the same mistake my friend. Expand yourself, and encourage the children towards further expansion. Encourage them to surpass you, instead of sentencing them to the prison of your own beliefs and notions. Without expansion there ain't gonna be no earth left, that is, one fit for human existence. And to be honest, the day is not far when planet earth will be absolutely unfit for human existence, both psychologically and physically.

ever. Amen. Thank God for self-help books. No wonder the business is booming. It reminds me of junior high school, where everybody was afraid of the really cool kids because they knew the latest, most potent putdowns, and were not afraid to use them. Dah! But there must be another reason that one of the best-selling books in the history of the world is Men Are From Mars, Women Are From Venus by John Gray. Could it be that our culture is oh so eager for a quick fix? What a relief it must be for some people to think “Oh, that’s why we fight like cats and dogs, it is because he’s from Mars and I am from Venus. I thought it was just because we’re messed up in the head.” Can you imagine Calvin Consumer’s excitement and relief to get the video on “The Secret to her Sexual Satisfaction” with Dr. GraySpot, a picture chart, a big pointer, and an X marking the spot. Could that “G” be for “giggle” rather than Dr. “Graffenberg?” Perhaps we are always looking for the secret, the gold mine, the G-spot because we are afraid of the real G-word: Growth—and the energy it requires of us. I am worried that just becoming more educated or well-read is chopping at the leaves of ignorance but is not cutting at the roots. Take my own example: I used to be a lowly busboy at 12 East Restaurant in Florida. One Christmas Eve the manager fired me for eating on the job. As I slunk away I muttered under my breath, “Scrooge!” Years later, after obtaining a Masters Degree in Psychology and getting a California license to practice psychotherapy, I was fired by the clinical director of a psychiatric institute for being unorthodox. This time I knew just what to say. This time I was much more assertive and articulate. As I left I told the director “You obviously have a narcissistic pseudo-neurotic paranoia of anything that does not fit your myopic Procrustean paradigm.” Thank God for higher education. No wonder colleges are packed. What if there was a language designed not to put down or control each other, but nurture and release each other to grow? What if you could develop a consciousness of expressing your feelings and needs fully and completely without having any intention of blaming, attacking, intimidating, begging, punishing, coercing or disrespecting the other person? What if there was a language that kept us focused in the present, and prevented us from speaking like moralistic mini-gods? There is: The name of one such language is Nonviolent Communication. Marshall Rosenberg’s Nonviolent Communication provides a wealth of simple principles and effective techniques to maintain a laser focus on the human heart and innocent child within the other person, even when they have lost contact with that part of themselves. You know how it is when you are hurt or scared: suddenly you become cold and critical, or aloof and analytical. Would it not be wonderful if someone could see through the mask, and warmly meet your need for understanding or reassurance? What I am presenting are some tools for staying locked onto the other person’s humanness, even when they have become an alien monster. Remember that episode of Star Trek where Captain Kirk was turned into a Klingon, and Bones was freaking out? (I felt sorry for Bones because I’ve had friends turn into Cling-ons too.) But then Spock, in his cool, Vulcan way, performed a mind meld to determine that James T. Kirk was trapped inside the alien form. And finally Scotty was able to put some dilithium crystals into his phaser and destroy the alien cloaking device, freeing the captain from his Klingon form. Oh, how I wish that, in my youth or childhood,

5. With Scheffler (1988:57-108), one could say that, for Luke, salvation actually had six dimensions: economic, social, political, physical, psychological, and spiritual. Luke seemed to pay special attention to the first of these. We may thus detect a major element in Luke's missionary paradigm in what he writes about the new relationship between rich and poor. There are, at this point, parallels between Matthew and Luke; the difference is that, whereas Matthew emphasized justice in general, Luke seemed to have a peculiar interest in eco nomic justice.

Indeed, Muslims who in every respect are kind and gracious can harbor Salafist religious beliefs and hatred for non-Islamic societies. In cases where it is unconscious, it can be termed “Double Mind Theory” (DMT), a psychological condition similar to George Orwell’s notion of “Double Think”. We have seen “Double Think” most notably among Soviet citizens, who described their own society in their criticisms of the West. DMT is part of a larger psychological paradigm known as cognitive dissonance – the capacity to believe in mutually contradictory notions without being aware of it. In the case of passive terrorists, the schism is one between the cultural mind and the religious mind.

Several scholars have argued that we should not use the word “conversion” with reference to Paul's Damascus road experience. Their reasons are essentially twofold. First, conversion suggests a changing of religions, and Paul clearly did not change his; what we call Christianity was in Paul's time a sect within Judaism (cf Stendahl 1976:7; Beker 1980:144; Gaventa 1986:18). Second, it is unwarranted to portray Paul, as still happens, as tormented and guilt-ridden because of his sins, as experiencing an inner conflict which eventually led to his conversion. In a now classic essay, first published in Swedish in 1960, Stendahl has persuasively argued that such a “psychological” interpretation of what happened to Paul on the road to Damascus reflects a typical modern understanding of the event (Stendahl 1976:78-96; cf 7-23). The phenomenon of the “introspective conscience,” of penetrating self-examination coupled with a yearning to acquire certainty of salvation, is a typically Western one, says Stendahl. It would be totally anachronistic to assume that Paul shared this trait. Truth to tell, it was not until Augustine that such religious introspection really began to manifest itself.

In addition, traditional medical education has always taught doctors to find one cause for all of the patient’s symptoms. This is deeply ingrained in every physician’s education. We generally are not taught to look for multifactorial causes of an illness. Therefore, if a Lyme disease patient presents with thirty-five different symptoms, the established paradigm would be to try and explain these complaints according to the accepted medical model: one primary diagnosis. If the doctor could not find a single etiology, or cause, for your symptoms, it must be because it is psychological in nature, and you are crazy. Or the answer might be elusive because the symptoms can’t be understood in the HMO-dictated fifteen-minute time frame. Or perhaps the physician hasn’t looked hard enough, or just sees the world through one narrow diagnostic lens.

Beholding beauty: The key is to acquire the ability to alter our negativity. To do this we use our capacity to project, but in a healthy way. Instead of expelling negative feelings and thoughts onto the world, we project good ones. Envisioning beauty and love in our mind'S eye accomplishes this end. Then we create a lighter psychological paradigm....We have the power to elevate our thoughts, feelings, and images, and when we teach ourselves how to behold beauty, we become increasingly sensitive to it.

there are some surprising similarities between pantheism and atheism. In fact, they are two sides of the same coin. Both embrace the view that being is univocal: in other words, that there is only one kind of reality or existence. In this perspective, there is reality (that which exists) and then there are particular beings who exist, such as divine and non-divine entities. In the “overcoming estrangement” paradigm of pantheism, the physical world is a weak projection of an eternal (real) world. In the atheistic paradigm (“the stranger we never meet”), the projection is reversed; in fact, the longing for transcendent meaning and truth reflects a form of psychological neurosis, nostalgia for a nonexistent “beyond” that paralyzes our responsibility in the present. In other words, pantheism assumes that the upper world is real and this world is mere appearance, while atheism assumes that this world is real and the upper world is nonexistent.

The second is external, in our environment, such as other people, groups, physical spaces, nature, emotions, objects, and subtle realms often called psychic or spiritual. Subtle energy awareness is a normal human ability to internally and externally feel or perceive people, spaces, and things. I include this second type of subtle energy awareness of people, places, things, and other dimensions because it has historically been omitted from our Western psychological map or dismissed as if it were imagination or projection. Studies on highly sensitive people, mirror neurons, and what Dr. Dan Siegel, professor of psychiatry at UCLA and executive director of the Mindsight Institute, calls “attunement”2 in interpersonal neurobiology are beginning to validate this category of awareness within the paradigm of scientific materialism. When I ask a group of students, “How many of you have ever walked into a room and felt that someone is upset without looking at their body language?” usually three quarters of them will raise their hands. (It’s important to note that without the grounding of awake awareness—type five—many highly sensitive people can get overwhelmed by subtle energy because, without awake awareness, we are still experiencing sensations and events from the view of a small self within a separate physical body.)

In love or pain, in joy and sadness, in loss and achievement, a Traveller along the Entertainment Leys joining these domains, these zones and points of sympathy, will therefore never ever be alone. Rod Stewart's cousin might be near, or Elton John's grandfather might have died just up the road. Be it suffering or transcendent joy, an Entertainment Traveller is held in an intercontinental web of healing glory which doesn't cost a penny, and has absolutely no concern for your previous moral life. Entertainment Priests are not deeply troubled men in nightshirts, most of whom have so many psychological problems before breakfast their personal depression nearly kills them promoting the comedown, the comeback, the punishment, the price to be paid at the toll gates of both sides of the schism. If the new Entertainment Priests are not fun, there is an absolute lock on their spiritual progress. They have to be Entertainers first and foremost, and they are to cast out of the temple the depressing landscape of fear and guilt and horrorof the Old Analogue Age, which was the pre-Entertainment Time. As Entertainment Citizens we will come to see that this past was a bleak landscape in which everything was poisoned, gassed, and strangled. It was a psychopath's world of tortured animals and old iron of industrial and scientific determinism. Now, like a billion-ton ice-pack, this spiritual hell is beginning a perceptible shift of paradigm into a landscape of purest Entertainment Legend.

For instance, many people are so afraid of facing the UNKNOWN that they cling to various paradigms: a given religion, philosophy, psychology, or political party. When these people decide to take a naked look at their beliefs, suddenly the enormous amount of energy expended in shoring up the paradigm is liberated to manifest one's desire.

A smart person, one who perhaps had her mind filled with religious ideas as a child but who recognizes that genuine mysteries exist with respect to the origins of the universe, can experience real pain if she opts for an easy mysticism. By the same token, if she refuses to opt for that easy mysticism and announces that she doesn't know ultimate answers and can't know ultimate answers, then she falls prey to the coldness and sadness that come with suspecting that the universe is taking no interest in her. Pain is waiting for her in either case, whether she tries to maintain a mysticism that she can see right through or if she sheds that easy mysticism but then doesn't know how to handle the resultant meaninglessness. As it happens, natural psychology provides a complete, satisfying, and uplifting response to this conundrum, one based on the idea of living the paradigm shift from seeking meaning to making meaning. If, however, she happens not to land on this good idea, she can spend a lifetime mired simultaneously in both unhappy camps, drawn to one mystical or spiritual enthusiasm after another—one year a Catholic, then a Buddhist, then a pagan, then a Taoist, then something with no name but with New Age trappings, and so on—while at the same time paralyzed by the thought that the universe has no meaning.

Most people put too much emphasis and value on their own family, but when a family is promoting anti-survival ideals, it is actually healthier to hate it. Anyone depending too much on the opinions of others, parents or not, whenever such individuals are deeply insane or ignorant, or both, is absorbing the wrong mindset and creating the foundation of what we know as failure. It is only when you make the wrong rules yours, and never before that, that failure becomes a personal thing. The replication of false paradigms replicates similar experiences in personal finance and relationships, but also in other areas of life.

The paradigm experience of solitude is a state characterized by disengagement from the immediate demands of other people – a state of reduced social inhibition and increased freedom to select one’s mental and physical activities.

The conventions of coding or systems of metaphor that make us human are known as "culture" or "cultural configuration" in anthropology. The systems used in science at a given date are known as the models of that period, or sometimes all the models are lumped together into one super-model which is then called "the" paradigm. The general case — the class of all classes of metaphors — is called a group's emic reality (by Dr. Harold Garfinkle who has built a meta-system called ethnomethodology out of the sub-systems of anthropology and social psychology) or its existential reality (by the Existentialists) or its reality-tunnel (by Dr. Timothy Leary, psychologist, philosopher and designer of computer software).

Consider this simple parallelism: a husband and wife come to a marriage counselor seeking help. He tells one story about their problems. She tells quite a different story. The counselor, if well-trained and sophisticated, does not believe either party completely. Elsewhere in the same city, two physics students repeat two famous experiments. The first experiment seems to indicate that light travels in waves. The second seems to indicate that light travels in discrete particles. The students, if well-trained and sophisticated, do not believe either result. The psychologist, you see, knows that each nervous system creates its own model of the world, and the physics students of today know that each instrument also creates its own model of the world. Both in psychology and in physics we have outgrown medieval Aristotelian notions of "objective reality" and entered a non-Aristotelian realm, although in both fields we still remain unsure (and quick to quarrel with each other) about what new paradigm will replace the Aristotelian true/false paradigm of past centuries.

She was the creator of her own religion: she’d taken the crude reality of her hard life, the mystical peace of mind coming from her personal divine beliefs, and the hopes and dreams she’d had, and applied her logic and intelligence to build her own life paradigm. A strategic, intelligent cocoon in which she, and only she, could feel comfortable and happy. The rest – the life and personal struggle of other people – was only external noise around her being, tangential and completely harmless.

Encouraged by the success of free-response methods, investigators began to reason that because foreknowledge is commonly associated with visions, dreams, and other nonordinary states of awareness,183 then perhaps conscious precognitive impressions are indistinct or distorted versions of information that is filtered through psychological biases. This speculation led to experiments designed to monitor bodily responses to future targets before those responses reached conscious awareness. I began to conduct this type of experiment in the early 1990s, after reading about a few promising studies published decades before but apparently not followed up. I called these studies of presentiment rather than precognition to highlight the distinction between unconscious prefeeling as opposed to conscious preknowing. I also decided to use experimental designs that were virtually identical to thousands of studies conducted within the conventional discipline of psychophysiology, anticipating that this might make the experimental paradigm more palatable to the mainstream, and because I could also employ commonly used methods of analysis. In its simplest form, a presentiment experiment predicts that if the immediate future contains an emotional response, then that will cause more nervous system activity to occur before that response than it would if the future response was going to be calm. That is, the concept of presentiment hypothesizes that aspects of our future experience that we pay special attention to, like emotional upsets or startling events, “ripple backward” in time and can affect us now. A classical real-world example is when you’re driving along a street, approaching

Encouraged by the success of free-response methods, investigators began to reason that because foreknowledge is commonly associated with visions, dreams, and other nonordinary states of awareness,183 then perhaps conscious precognitive impressions are indistinct or distorted versions of information that is filtered through psychological biases. This speculation led to experiments designed to monitor bodily responses to future targets before those responses reached conscious awareness. I began to conduct this type of experiment in the early 1990s, after reading about a few promising studies published decades before but apparently not followed up. I called these studies of presentiment rather than precognition to highlight the distinction between unconscious prefeeling as opposed to conscious preknowing. I also decided to use experimental designs that were virtually identical to thousands of studies conducted within the conventional discipline of psychophysiology, anticipating that this might make the experimental paradigm more palatable to the mainstream, and because I could also employ commonly used methods of analysis. In its simplest form, a presentiment experiment predicts that if the immediate future contains an emotional response, then that will cause more nervous system activity to occur before that response than it would if the future response was going to be calm. That is, the concept of presentiment hypothesizes that aspects of our future experience that we pay special attention to, like emotional upsets or startling events, “ripple backward” in time and can affect us now. A classical real-world example is when you’re driving along a street, approaching an intersection, and you get a bad feeling.

In order to view my father's actions, and certainly those of the other men in this book, through the lens of Pleck's paradigm and Levant and Pollack's strain, it's necessary first to acknowledge their problematic nature. For years my father mistreated, abused, and harassed my mother. This is a fact that I've witnessed for years and I know, without a doubt, that it's left my mother with psychological trauma. No examination is meant to excuse that behavior....but it is important, I think, to consider, for the health and benefit of women like my mother and the millions of other women who have suffered abuse, just what kind of forces influence abusive actors like my father. To get better, we need to study the problem, come to grips with it, diagnose it, and work to solve it. Nothing less than the future depends on us doing so.

Because unconscious thoughts and muscle movements originate outside of conscious awareness, he argued, they feel alien and are readily interpreted as originating with spirits or other entities.19 The unconscious, as an “other” inside, is, when you think about it, really a very “occult” idea. Freud’s “hermeneutics of suspicion”20 naturally invited a suspicious rationalist skepticism in return. The philosopher Jean-Paul Sartre, for one, could not abide an unconscious formation in the psyche. To him, it smacked of bad faith, inauthenticity, the failure to take responsibility for our actions. For instance, he pointed out the contradiction inherent in the idea of a “censor” in the mind that could be aware enough of what it was censoring to form a judgment yet also be completely alien to our conscious experience. The “resistance” that impedes patients from developing self-insight implies a similar non-aware awareness: “the patient shows defiance, refuses to speak, gives fantastic accounts of his dreams, sometimes even removes himself completely from the psychoanalytic treatment. It is a fair question to ask what part of himself can resist.”21 There is no unconscious, Sartre argued, just the avoidance of responsibility. Claims of an unconscious mind that could only be explored through a highly subjective process of interpretation also offended the philosopher of science Karl Popper, one of Freud’s harshest critics. How would you test claims about an unconscious? Psychoanalysis is not a science, Popper contended, not only because its claims cannot be falsified but also because the clinical situation, with suggestible patients in a kind of trance-like thrall to their doctor, is an echo chamber—a machine for producing evidence in support of its premises (the usual meaning of “self-fulfilling prophecy”).22 Although 20th-century psychological science and neuroscience rejected Freud (and ignored Freud’s contemporaries in psychical research), it ultimately came around to embracing some notion of an unconscious—or what came to be called “implicit processing”—as a domain of cognitive functioning that is hypersensitive to subliminal signals and much quicker at making inferences and judgments than the conscious mind. Abundant experimental evidence shows implicit processing’s overriding dominance over anything like conscious will. A large school of thought, much of it inspired by Benjamin Libet’s work described in the preceding chapter, holds that we are mere spectators of our lives and that conscious will is an illusion, a kind of overlay. If the unconscious was for Freud the submerged majority of the iceberg, for some contemporary cognitive scientists and neuroscientists, it is all submerged—the tip is a mirage. We are unaware of the bulk of what seems to occur in our heads—there is thinking, sensing, and feeling that is not thought, sensed, or felt, and our non-experience of this huge domain is much more than a matter of bad faith (although there is that also). As with Freud’s unconscious, you can only probe the implicit domain indirectly, obliquely, via tools and paradigms such as priming tasks, like the ones Daryl Bem inverted in some of his “feeling the future” experiments.

What Beitman is suggesting presupposes either “superpowers” that go well beyond even the unconscious mental feats Freud and his predecessors had posited or, alternatively, some omniscient higher knower capable of aligning our intentions with the infinitely complex webs of material causation governing objectively unfolding events. Once again, the fact that we live in a world of information—including cultural information like books and symbols—does not mean the universe speaks our mental language. At best, both the archetypal and intentional explanations lack parsimony. Fortunately, a causal (with a big asterisk beside the word) explanation for meaningful coincidences is no longer nearly as unthinkable as it was in Jung’s day, thanks to advances in several fields that, as we saw earlier, seem to be converging on a plausible (and indeed even materialistic) answer to how experiences from our future may reflux into our past and inform our dreams, thoughts, and actions. It remains to test these hypotheses, deepen our understanding of physical laws and the brain with new methods and technologies, and persist in our inquiries into psychology and nature with the healthy presumption that we don’t yet know everything about the physical world or how the mind/brain works. We cannot simply reject anomalous phenomena that don’t fit into the current materialist paradigm, but it is also too soon to appeal to explanatory factors beyond physical causation, as the latter is turning out to be far more rich, varied, and interesting than once believed. Causation really seems to go both directions in time.

The Freudian paradigm is so intertwined with liberalism and humanism and America that to doubt the former is to implicitly denigrate the latter.

I have never felt myself to be ageing: on the contrary, I have always had the strange sensation as time passes that I am getting not older but younger. My body feels as though it has innocence as its destination. This is not, of course, a physical reality – I view the proof in the mirror with increasing puzzlement – but it is perhaps a psychological one that conscripts the body into its workings. It is as though I was born imprisoned in a block of stone from which it has been both a necessity and an obligation to free myself. The feeling of incarceration in what was pre-existing and inflexible works well enough, I suppose, as a paradigm for the contemporary woman’s struggle towards personal liberty. She might feel it politically, socially, linguistically, emotionally; I happen to have felt it physically. I am not free yet, by any means. It is laborious and slow, chipping away at that block. There would be a temptation to give up, were the feelings of claustrophobia and confinement less intense.

Success is seeing the gestalt. It’s about seeing the ins and outs of dozens of different world views and skillsets – and then seeing where they intersect in order to create new theories, paradigms, models, inventions, and breakthroughs. It’s about creating a latticework of different mental models and connecting the dots between them all.

I started something that day. I began creating. Like a stunning, orange-flame phoenix rising from the ashes, I began construction on a new paradigm born from the ruins of old patterns of behavior. I broke the cycle. There was no going back. I was still red-hot angry and looking to fight.

True slavery begins in the mind. Change of paradigm, perception or mentality. What we see on the physical plane is just the tip of the iceberg.

It is a strange distortion, fostered by the biases of modern literary genealogy, that the novel is so often seen these days as the dominant and privileged genre of the nineteenth century. The Victorian novel, as a new, and of course, modern exploration of the self through narrative, has become an integral part of our story of modernity's culture... Novelists were indeed lions of literary society and creators of narratives by which the world was understood and lived... Yet such literary history distorts and diminishes the cultural significance of at least two other forms of genres. which in the nineteenth century were no less fundamental as narratives of the self, and which the novel is in constant dialogue with. The first... is poetry. ... Poetry as a narrative of self-formation - reading it, writing it, learning it so that it is inside you - is fundamental to nineteenth century Bildung... ... The second flourishing genre...biography is a fundamental way in which the process of 'writing down the self' was expressed. ... New theoretical models of psychological development, however, are equally influential in this changing sense of self-construction. Scientists and theoreticians of the mind - of which Freud is only the most starry example - were producing instrumental and wide ranging paradigms of psychological development as models of individual growth or as models of social transformation. How the child would or should become an adult - sexually, morally, socially - was becoming the question argued through at a particularly heated juncture between social science, educational theory, and medicine. Life-writing became the test cases of such intellectually explosive theorizing. Theories of psychology duly became systems of upbringing, which stimulated in turn a literature of resistance and questioning.

We are still a long way from having sorted out wild conjecture from reasonable hypothesis in the maelstrom of ideas. Meantime, it has become irrevocably clear that there are whole blocks of experience that do not fit received patterns and may require new paradigms of mind.

Normal science," Kuhn writes about the limitations of such scientific belief systems, "the activity in which most scientists inevitably spend almost all their time, is predicated on the assumption that the scientific community knows what the world is like.

the paradigm human experiment, carried out by Donald Hiroto and replicated many times since, subjects are randomly divided into three groups. This is called the “triadic design.” One group (escapable) is exposed to a noxious but nondamaging event, such as loud noise. When they push a button in front of them, the noise stops, so that their own action escapes the noise. A second group (inescapable) is yoked to the first group. The subjects receive exactly the same noise, but it goes off and on regardless of what they do. The second group is helpless by definition, since the probability of the noise going off given that they make any response is identical to the probability of the noise going off given that they do not make that response. Operationally, learned helplessness is defined by the fact that nothing you do alters the event. Importantly the escapable and inescapable groups have exactly the same objective stressor. A third group (control) receives nothing at all. That is part one of the triadic experiment.

That means that however funds are raised for community projects, the highest amount goes to educational facilities and teachers. The curriculum would be based on learning what it means to be a human being, or rather, a spiritual being living in a human body/world. Courses taught would include how to develop creativity, what it means to clear the psychological and emotional self, how to be in relationship with others, what steps must be taken to ensure basic needs are met for all souls in physical embodiment, the study of different soul paths for the purpose of understanding the viewpoints and perceptions of each group, etc. Second, resources would be devoted to scientific research and application. Specifically, funding would be allocated for alternative energy projects, agricultural advances, transportation systems, cleanup of the environment, and exploration of the cosmos. Third, emphasis would be placed on cultural advancement, including creative architecture, community gardens, cooperative building and re-building projects, implementation of new economic paradigms including enlightened currencies, and providing of the latest technological systems in every household that desires them (but not necessarily with emphasis on the latest gadgets for hours of mind-numbing entertainment). The priority here is to enable more efficient communication and awareness of world events for all souls. Also, it is important to be sure and include entertainment and down time. Fourth, opportunities would be provided to help individuals express their spiritual freedom. Encouragement and support will be given for souls to build churches, mosques, temples, synagogues, monasteries, healing retreat centers, therapy and holistic bodywork facilities, and more. The truth may be within, but it is helpful to have an outer environment that reflects the inner truth.

Today “Hofstede’s Dimensions” are among the most widely used paradigms in crosscultural psychology.

In the process of monotheism's development, women suffered a great loss. The essential role women had played in ancient religions as guardians who contained opposites diminished. Women's roles became marginalized and secondary to the roles of men not only in the religious sphere, but also in the realms of politics, economics, social, and cultural life. We who come of age within the basic assumptions of monotheism rarely think about how this paradigm infiltrates every corner of our psychological lives. It does not occur to us that our most entrenched values of good and evil, perfection and impurity, worthiness and corruption are strongly influenced by the splitting which male monotheism imposes on our socialization from birth. It takes a concentrated awareness to realize that this paradigm excludes all other possibilities, and to conceive that our most fundamental presumptions could be different.

It is conceivable that the postmodern attitude has already drawn some strength from the new Darwinian paradigm. Sociobiology, however astringent its reception in academia, began seeping into popular culture two decades ago. In any event, the future progress of Darwinism may strengthen the postmodern mood. Surely, within academia, deconstructionists and critical legal scholars can find much to like in the new paradigm. And surely, outside of academia, one reasonable reaction to evolutionary psychology is a self-consciousness so acute, and a cynicism so deep, that ironic detachment from the whole human enterprise may provide the only relief. Thus the difficult question of whether the human animal can be a moral animal —the question that modern cynicism tends to greet with despair—may seem increasingly quaint. The question may be whether, after the new Darwinism takes root, the word moral can be anything but a joke.

Thus the service performed by the new paradigm isn’t, strictly speaking, to reveal the baseness of our moral sentiments; that baseness, per se, counts neither for nor against them; the ultimate genetic selfishness underlying an impulse is morally neutral—grounds neither for embracing the impulse nor for condemning it. Rather, the paradigm is useful because it helps us see that the aura of rightness surrounding so many of our actions may be delusional; even when they feel right, they may do harm. And surely hatred, more often than love, does harm while feeling right. That is why I contend that the new paradigm will tend to lead the thinking person toward love and away from hate. It helps us judge each feeling on its merits; and on grounds of merit, love usually wins.

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.

We need to sweat more. Humans moved around in warm climates generally, which led us to lose our fur, and although there was some migration northward, activity in warm air makes one sweat. (Incidentally, the farther one goes from the equator, the greater the suicide rate. We evolved near the equator. There may be a connection there.) Sweating may have been a much greater excretion paradigm than we're now used to. Go toa sauna or a steam room. There are studies that show that using them reduces sudden death and cardiac mortality. Sorne toxins are stored in the fatty tissue of the skin only to be eliminated as we sweat. Along with sweating we need to replace fluids with good old water. Drink from the stream. Dietarily, ancient humans no doubt ate occasional meats but usually foraged around for edible plants and fruits. Not on a time schedule like a modern office dude, cave guy ate anytime he found something edible.

My hardest labor, however, happened in my head and heart as I made the transition in my spiritual quest from camel to lion. This phase of inner change involves one of the most dramatic paradigm shifts in the human psychological repertoire: the move from what psychologists call an “exogenous locus of control” to an “endogenous locus of control.” It means the process of dropping one’s dependency on external structures and establishing a sort of moral guidance system that comes from within.

The primatologist Thelma Rowell conducted a study of feral sheep that she specifically designed to challenge the prejudices and assumptions about intelligence and social complexity embodied by comparative psychology’s preference for studying animals most like ourselves: that is, other primates. Sheep were chosen as an alternative because they ‘are popularly taken as the very paradigm of both gregariousness and silliness’, and the study concluded that, at least when they are allowed to flock naturally, sheep display forms of emotional and social intelligence equal to or exceeding those of primates. These include ‘an elaborate communicative repertoire and an interactive set of rules for using it’; ‘long-term relationships which can carry over periods in which they are not evident’; and techniques for ‘assessing and attempting to modify interactions between other sheep’, including combinations of behaviours ‘akin to reconciliation’. Moreover, ‘their ability to lead and to respond to leadership exceeds anything that has been reported for a primate.