Psychological Myths And Quotes

For the most part, "naturals" are myths. People who are especially good at something may have some innate inclination, or some particular talent, but they have also spent about ten thousand hours practicing or doing that thing.

Every myth is psychologically symbolic. Its narratives and images are to be read, therefore, not literally, but as metaphors.

A myth is something that has never happened, but is happening all the time.

ولعل أحد الأمثلة المألوفة على "الجهل الجمعي" يتجسد في "سيناريو قاعة المحاضرات الصامتة" الذي يقع فور انتهاء محاضرة تترك الطلاب في حيرة وذهول، فحالما تنتهي المحاضرة يسأل الأستاذ: "هل لدى أي منكم أسئلة؟"، ولا ينطق أي شخص ببنت شفة، وينظر كل فرد في حجرة الدراسة حوله في قلق ليرى غيره من الطلاب يجلسون في هدوء، ويفترض مخطئًا أن الجميع سواه قد فهموا المحاضرة.

He remembers that it was said to him, "Our ancestors were animal forms." But he does not remember that these forms were gods. This is the psychological basis for the emergence of Darwinism.

It seemed to me I was living in an insane asylum of my own making. I went about with all these fantastic figures: centaurs, nymphs, satyrs, gods and goddesses, as though they were patients and I was analyzing them. I read a Greek or Negro myth as if a lunatic were telling me his anamnesis.

If you care about being thought credible and intelligent, do not use complex language where simpler language will do. My Princeton colleague Danny Oppenheimer refuted a myth prevalent among undergraduates about the vocabulary that professors find most impressive. In an article titled "Consequences of Erudite Vernacular Utilized Irrespective of Necessity: Problems with Using Long Words Needlessly," he showed that couching familiar ideas in pretentious language is taken as a sign of poor intelligence and low credibility.

There is something waiting for us at the edge of the woods, and it is our fate to meet it.

First we must learn to think mythologically. Powerful things happen when we touch the thinking which myths, fairy tales, and our own dreams bring to us. The terms and settings of the old myths are strange; they seem archaic and distant to us, but if we listen to them carefully and take them seriously, we begin to hear and to understand.

I have attended a number of psychological conferences dealing with this whole problem of the difference between the mystical experience and the psychological crack-up. The difference is that the one who cracks up is drowning in the water in which the mystic swims.

For Tolkien, Catholicism was not an opinion to which one subscribed but a reality to which one submitted. Quite simply, pseudo-psychology aside, Tolkien remained a Catholic for the simple if disarming reason that he believed Catholicism was true.

I would say that all our sciences are the material that has to be mythologized. A mythology gives spiritual import - what one might call rather the psychological, inward import, of the world of nature round about us, as understood today. There's no real conflict between science and religion ... What is in conflict is the science of 2000 BC ... and the science of the 20th century AD.

At this crucial point, for the Roman Church to reach a compromise between this myth of Mithra and the Hellenistic Christianity of St. Paul, it was necessary to have a sudden change of events or an altered version of Jesus's life, and it was here that the Roman Church began to implement a psychological process known today as Cognitive Dissonance. In a few words, this happens when a group of people produce a false reconstruction of an event they want to continue to believe in, a literary strategy also known as the Reconstructive Hypothesis. This theological notion is equally known as Apotheosis or the glorification of a subject to divine level such as a human becoming a god. In the case of Jesus, this process was copied in its entirety from the religion of Mithra where their 'divinisations' were practically the same.

The development of man's intellectual capacities has far outstripped the development of his emotions. Man's brain lives in the twentieth century; the heart of most men lives still in the Stone Age. The majority of men have not yet acquired the maturity to be independent, to be rational, to be objective. They need myths and idols to endure the fact that man is all by himself, that there is no authority which gives meaning to life except man himself.

In older myths, the dark road leads downward into the Underworld, where Persephone is carried off by Hades, much against her will, while Ishtar descends of her own accord to beat at the gates of Hell. This road of darkness lies to the West, according to Native American myth, and each of us must travel it at some point in our lives. The western road is one of trials, ordeals, disasters and abrupt life changes — yet a road to be honored, nevertheless, as the road on which wisdom is gained. James Hillman, whose theory of 'archetypal psychology' draws extensively on Greco–Roman myth, echoes this belief when he argues that darkness is vital at certain periods of life, questioning our modern tendency to equate mental health with happiness. It is in the Underworld, he reminds us, that seeds germinate and prepare for spring. Myths of descent and rebirth connect the soul's cycles to those of nature.

Self-denial can lock women into a smug and critical condescension to other, less devout women. According to Appel, cult members develop..."an attitude of moral superiority, a contempt for secular laws, rigidity of thought, and the diminution of regard for the individual." A premium is placed on conformity to the cult group; deviation is penalized. "Beauty" is derivative; conforming to the Iron Maiden [an intrinsically unattainable standard of beauty that is then used to punish women physically and psychologically for failure to achieve and conform to it] is "beautiful." The aim of beauty thinking, about weight or age, is rigid female thought. Cult members are urged to sever all ties with the past: "I destroyed all my fat photographs!"; "It's a new me!

But practically I know men and recognize them by their behavior, by the totality of their deeds, by the consequences caused in life by their presence.

This heart within me I can feel, and I judge that it exists. This world I can touch, and I likewise judge that it exists. There ends all my knowledge, and the rest is construction. For if I try to seize this self of which I feel sure, if I try to define and to summarize it, it is nothing but water slipping through my fingers. I can sketch one by one all the aspects it is able to assume, all those likewise that have been attributed to it, this up bringing, this origin, this ardor or these silences, this nobility or this vileness. But aspects cannot be added up. This very heart which is mine will forever remain indefinable to me. Between the certainty I have of my existence and the content I try to give to that assurance, the gap will never be filled. Forever I shall be a stranger to myself. In psychology as in logic, there are truths but no truth. Socrates' "Know thyself" has as much value as the "Be virtuous" of our confessionals. They reveal a nostalgia at the same time as an ignorance. They are sterile exercises on great subjects. They are legitimate only in precisely so far as they are approximate.

The day of the full moon, when the moon is neither increasing nor decreasing, the Babylonians called Sa-bat, meaning "heart-rest." It was believed that on this day, the woman in the moon, Ishtar, as the moon goddess was known in Babylon, was menstruating, for in Babylon, as in virtually every ancient and primitive society, there had been since the earliest times a taboo against a woman working, preparing food, or traveling when she was passing her monthly blood. On Sa-bat, from which comes our Sabbath, men as well as women were commanded to rest, for when the moon menstruated, the taboo was on everyone. Originally (and naturally) observed once a month, the Sabbath was later to be incorporated by the Christians into their Creation myth and made conveniently weekly. So nowadays hard-minded men with hard muscles and hard hats are relieved from their jobs on Sundays because of an archetypal psychological response to menstruation.

There are people who fantasize about suicide, and paradoxically, these fantasies can be soothing because they usually involve either fantasizing about others' reactions to one's suicide or imagining how death would be a relief from life's travails. In both cases, an aspect of the fantasy is to exert control, either over others' views or toward life's difficulties. The writer A. Alvarez stated, " There people ... for whom the mere idea of suicide is enough; they can continue to function efficiently and even happily provided they know they have their own, specially chosen means of escape always ready..." In her riveting 2008 memoir of bipolar disorder, Manic, Terri Cheney opened the book by stating, "People... don't understand that when you're seriously depressed, suicidal ideation can be the only thing that keeps you alive. Just knowing there's an out--even if it's bloody, even if it's permanent--makes the pain bearable for one more day." This strategy appears to be effective for some people, but only for a while. Over longer periods, fantasizing about death leaves people more depressed and thus at higher risk for suicide, as Eddie Selby, Mike Amestis, and I recently showed in a study on violent daydreaming. A strategy geared toward increased feelings of self-control (fantasizing about the effects of one's suicide) "works" momentarily, but ultimately backfires by undermining feelings of genuine self-control in the long run.

Past and history are not the same. Past is what happened. It consists of events that affected the patient's self, some of which he can remember, but the most he is having trouble remembering. History is transforming the past to a story that the person tells himself. Sometimes, the story stems from the past, but even the most sincere patient's history is more like a myth. (Translated from the Hebrew edition).

Lo que el creativo saca a la luz es algo que estaba esperando ser extraído en todos.

Each of your brains creates its own myth about the universe.

Everybody acts out a myth, but very few people know what their myth is and you should know what your myth is, because it might be a tragedy. And maybe you don't want it to be.

While I generally find that great myths are great precisely because they represent and embody great universal truths (and will explore several such myths later in this book), the myth of romantic love is a dreadful lie. Perhaps it is a necessary lie in that it ensures the survival of the species by its encouragement and seeming validation of the falling-in-love experience that traps us into marriage. But as a psychiatrist I weep in my heart almost daily for the ghastly confusion and suffering that this myth fosters. Millions of people waste vast amounts of energy desperately and futilely attempting to make the reality of their lives conform to the unreality of the myth.

Although I am a political liberal, I believe that conservatives have a better understanding of moral development (although not of moral psychology in general—they are too committed to the myth of pure evil). Conservatives want schools to teach lessons that will create a positive and uniquely American identity, including a heavy dose of American history and civics, using English as the only national language. Liberals are justifiably wary of jingoism, nationalism, and the focus on books by “dead white males,” but I think everyone who cares about education should remember that the American motto of e pluribus, unum (from many, one) has two parts. The celebration of pluribus should be balanced by policies that strengthen the unum.

If I were the Devil . . . I mean, if I were the Prince of Darkness, I would of course, want to engulf the whole earth in darkness. I would have a third of its real estate and four-fifths of its population, but I would not be happy until I had seized the ripest apple on the tree, so I should set about however necessary to take over the United States. I would begin with a campaign of whispers. With the wisdom of a serpent, I would whisper to you as I whispered to Eve: “Do as you please.” “Do as you please.” To the young, I would whisper, “The Bible is a myth.” I would convince them that man created God instead of the other way around. I would confide that what is bad is good, and what is good is “square”. In the ears of the young marrieds, I would whisper that work is debasing, that cocktail parties are good for you. I would caution them not to be extreme in religion, in patriotism, in moral conduct. And the old, I would teach to pray. I would teach them to say after me: “Our Father, which art in Washington” . . . If I were the devil, I’d educate authors in how to make lurid literature exciting so that anything else would appear dull an uninteresting. I’d threaten T.V. with dirtier movies and vice versa. And then, if I were the devil, I’d get organized. I’d infiltrate unions and urge more loafing and less work, because idle hands usually work for me. I’d peddle narcotics to whom I could. I’d sell alcohol to ladies and gentlemen of distinction. And I’d tranquilize the rest with pills. If I were the devil, I would encourage schools to refine yound intellects but neglect to discipline emotions . . . let those run wild. I would designate an athiest to front for me before the highest courts in the land and I would get preachers to say “she’s right.” With flattery and promises of power, I could get the courts to rule what I construe as against God and in favor of pornography, and thus, I would evict God from the courthouse, and then from the school house, and then from the houses of Congress and then, in His own churches I would substitute psychology for religion, and I would deify science because that way men would become smart enough to create super weapons but not wise enough to control them. If I were Satan, I’d make the symbol of Easter an egg, and the symbol of Christmas, a bottle. If I were the devil, I would take from those who have and I would give to those who wanted, until I had killed the incentive of the ambitious. And then, my police state would force everybody back to work. Then, I could separate families, putting children in uniform, women in coal mines, and objectors in slave camps. In other words, if I were Satan, I’d just keep on doing what he’s doing. (Speech was broadcast by ABC Radio commentator Paul Harvey on April 3, 1965)

Since middle-class Western women can best be weakened psychologically now that we are stronger materially, the beauty myth, as it has resurfaced in the last generation, has had to draw on more technological sophistication and reactionary fervor than ever before. The modern arsenal of the myth is a dissemination of millions of images of the current ideal; although this barrage is generally seen as a collective sexual fantasy, there is in fact little that is sexual about it. It is summoned out of political fear on the part of male-dominated institutions threatened by women's freedom, and it exploits female guilt and apprehension about our own liberation -- latent fears that we might be going too far.

It’s truly a shame that, as a scientific discipline, evolutionary psychology isn’t mandatory reading as part of university curriculum. It would undoubtedly help men and women navigate not just dating and sex, but understanding their own attitudes and behavior, but understanding their own attitudes and behavior, to have more fulfilling sex, and win the ultimate prize of falling in love.

The beauty myth of the present is more insidious than any mystique of femininity yet: A century ago, Nora slammed the door of the doll's house; a generation ago, women turned their backs on the consumer heaven of the isolated multiapplianced home; but where women are trapped today, there is no door to slam. The contemporary ravages of the beauty backlash are destroying women physically and depleting us psychologically. If we are to free ourselves from the dead weight that has once again been made out of femaleness, it is not ballots or lobbyists or placards that women will need first; it is a new way to see.

An important dictum of cultural psychology is that each culture develops expertise in some aspects of human existence, but no culture can be expert in all aspects. The same goes for the two ends of the political spectrum. My research3 confirms the common perception that liberals are experts in thinking about issues of victimization, equality, autonomy, and the rights of individuals, particularly those of minorities and nonconformists. Conservatives, on the other hand, are experts in thinking about loyalty to the group, respect for authority and tradition, and sacredness.4 When one side overwhelms the other, the results are likely to be ugly. A society without liberals would be harsh and oppressive to many individuals. A society without conservatives would lose many of the social structures and constraints that Durkheim showed are so valuable. Anomie would increase along with freedom. A good place to look for wisdom, therefore, is where you least expect to find it: in the minds of your opponents. You already know the ideas common on your own side. If you can take off the blinders of the myth of pure evil, you might see some good ideas for the first time.

God ordered Abraham to make a burnt offering of his longed-for son. Abraham built an altar, put firewood upon it, and trussed Isaac up on top of the wood. His murdering knife was already in his hand when an angel dramatically intervened with the news of a last-minute change of plan: God was only joking after all, 'tempting' Abraham, and testing his faith. A modern moralist cannot help but wonder how a child could ever recover from such a psychological trauma. By the standards of modern morality, this disgraceful story is an example simultaneously of child abuse, bullying in two asymmetrical power relationships, and the first recorded use of the Nuremberg defence: 'I was only obeying orders.' Yet the legend is one of the great foundational myths of all three monotheistic religions.

Reading ancient myths and fairy tales can be very helpful because these stories came spontaneously from people who had not studied psychology. The stories came straight out of their unconscious and, therefore, show us how the unconscious works unimpeded by conscious intervention. The images are clear and stark. For those of us who are interested in why we do what we do when we want to do the opposite, the stories are gold mines of information.

There are a lot of myths around Mental Health sufferers. People are very biased towards them. This should change. People should try to understand and not outcry them. The stigma should be erased.

The reader is the space on which all the quotations that make up a writing are inscribed without any of them being lost; a text's unity lies not in its origin but in its destination. Yet this destination cannot any longer be personal: the reader is without history, biography, psychology; he is simply that someone who holds together in a single field all the traces by which the written text is constituted…Classic criticism has never paid any attention to the reader; for it, the writer is the only person in literature…we know that to give writing its future, it is necessary to overthrow the myth: the birth of the reader must be at the cost of the death of the Author. [Final passage in "The Death of the Author," in Image-Music-Text, by Roland Barthes, Trans. Stephen Heath (1977)]

A priest is a functionary of a social sort. The society worships certain deities in a certain way, and the priest becomes ordained as a functionary to carry out that ritual. The deity to whom he is devoted is a deity that was there before he came along. But the shaman's powers are symbolized in his own familiars, deities of his own personal experience. His authority comes out of a psychological experience, not a social ordination.

Over the course of human evolution, as each group of people became gradually aware of the enormity of its isolation in the cosmos and of the precariousness of its hold on survival, it developed myths and beliefs to transform the random, crushing forces of the universe into manageable, or at least understandable, patterns.

When the Buddha declares there is escape from sorrow, the escape is Nirvana, which is not a place, like heaven, but a psychological state of mind in which you are are released from desire and fear. And your life becomes harmonious, centered and affirmative. Even with suffering. The Buddhists speak of the bodhisattva - the one who knows immortality, yet voluntarily enters into the field of the fragmentation of time and participates willingly and joyfully in the sorrows of the world.

While we might say that we have fallen in love or developed a crush on someone unsuitable, the Greeks tended to externalize the causes of such experiences. We fall in love, they were struck by an arrow shot by the god Eros, for example. A sophisticated language of psychology simply didn’t exist at the time that Euripides was writing, so things which are internalized for us were often launched upon a Greek from without.

Addiction is a complex psychological, emotional, physiological, neurobiological, social, and spiritual process. It manifests through any behavior in which a person finds temporary relief or pleasure and therefore craves, but that in the long term causes them or others negative consequences, and yet the person refuses or is unable to give it up. Accordingly, the three main hallmarks of addiction are short-term relief or pleasure and therefore craving; long-term suffering for oneself or others; and an inability to stop.

What provokes particular outrage and ridicule is the idea that children might feel good about themselves in the absence of impressive accomplishments, even though, as I’ll show, studies find that unconditional self-esteem is a key component of psychological health.

The myth is a surviving fragment of the psychic life of the infancy of the race whilst the dream is the myth of the individual.

It’s a wonder of human behavior: we build our own handcuffs that trap and harm us. We create the myth, and we honor it. We tell the lie, and we believe it.

All notions of order are a myth, only order of the universe is chaos. Expand your sight and you'll realize, there is order in every chaos.

The term nation is a myth. It does not exist, except in the minds of the citizens. It is a myth that keeps the people together, as a form of tribal loyalty.

they are perhaps better understood as something like powers of nature and as dynamic ordering principles that are both psychological and cosmological in essence.

Like antidepressants, a substantial part of the benefit of psychotherapy depends on a placebo effect, or as Moerman calls it, the meaning response. At least part of the improvement that is produced by these treatments is due to the relationship between the therapist and the client and to the client's expectancy of getting better. That is a problem for antidepressant treatment. It is a problem because drugs are supposed to work because of their chemistry, not because of the psychological factors. But it is not a problem for psychotherapy. Psychotherapists are trained to provide a warm and caring environment in which therapeutic change can take place. Their intention is to replace the hopelessness of depression with a sense of hope and faith in the future. These tasks are part of the essence of psychotherapy. The fact that psychotherapy can mobilize the meaning response - and that it can do so without deception - is one of its strengths, no one of its weaknesses. Because hopelessness is a fundamental characteristic of depression, instilling hope is a specific treatment for it it. Invoking the meaning response is essential for the effective treatment of depression, and the best treatments are those that can do this most effectively and that can do without deception.

So what compromises the Wild Woman? From the viewpoint of archetypal psychology as well as in ancient traditions, she is the female soul. Yet she is more; she is the source of the feminine. She is all that is of instinct, of the worlds both seen and hidden—she is the basis. We each receive from her a glowing cell which contains all the instincts and knowings needed for our lives. “...She is the Life/Death/Life force, she is the incubator. She is intuition, she is far-seer, she is deep listener, she is loyal heart. She encourages humans to remain multilingual; fluent in the languages of dreams, passion, and poetry. She whispers from night dreams, she leaves behind on the terrain of a woman’s soul a coarse hair and muddy footprints. These fill women with longing to find her, free her, and love her.

Actually, the substitution of the reality-principle for the pleasure-principle denotes no dethronement of the pleasure-principle, but only a safeguarding of it. A momentary pleasure, uncertain in its results, is given up, but only in order to gain in the new way an assured pleasure coming later. But the end psychic impression made by this substitution has been so powerful that it is mirrored in a special religious myth. The doctrine of reward in a future life for the—voluntary or enforced—renunciation of earthly lusts is nothing but a mythical projection of this revolution in the mind. In logical pursuit of this prototype, religions have been able to effect the absolute renunciation of pleasure in this life by means of the promise of compensation in a future life; they have not, however, achieved a conquest of the pleasure-principle this way. It is science which comes nearest to succeeding in this conquest; science, however, also offers intellectual pleasure during its work and promises practical gain at the end.

The basic recurring theme in Hindu mythology is the creation of the world by the self-sacrifice of God—"sacrifice" in the original sense of "making sacred"—whereby God becomes the world which, in the end, becomes again God. This creative activity of the Divine is called lila, the play of God, and the world is seen as the stage of the divine play. Like most of Hindu mythology, the myth of lila has a strong magical flavour. Brahman is the great magician who transforms himself into the world and then performs this feat with his "magic creative power", which is the original meaning of maya in the Rig Veda. The word maya—one of the most important terms in Indian philosophy—has changed its meaning over the centuries. From the might, or power, of the divine actor and magician, it came to signify the psychological state of anybody under the spell of the magic play. As long as we confuse the myriad forms of the divine lila with reality, without perceiving the unity of Brahman underlying all these forms, we are under the spell of maya. (...) In the Hindu view of nature, then, all forms are relative, fluid and ever-changing maya, conjured up by the great magician of the divine play. The world of maya changes continuously, because the divine lila is a rhythmic, dynamic play. The dynamic force of the play is karma, important concept of Indian thought. Karma means "action". It is the active principle of the play, the total universe in action, where everything is dynamically connected with everything else. In the words of the Gita Karma is the force of creation, wherefrom all things have their life.

Women are more likely to be offered minor tranquillisers and antidepressants than analgesic pain medication. Women are less likely to be referred for further diagnostic investigations than men. And women’s pain is much more likely to be seen as having an emotional or psychological cause, rather than a bodily or biological one.

A myth, you ought to know, is a metaphoric method of describing, dramatizing, and condensing historical events and psychological states that are otherwise too complicated to be digested or appreciated by the prevailing society.

The funny thing about games and fictions is that they have a weird way of bleeding into reality. Whatever else it is, the world that humans experience is animated with narratives, rituals, and roles that organize psychological experience, social relations, and our imaginative grasp of the material cosmos. The world, then, is in many ways a webwork of fictions, or, better yet, of stories. The contemporary urge to “gamify” our social and technological interactions is, in this sense, simply an extension of the existing games of subculture, of folklore, even of belief. This is the secret truth of the history of religions: not that religions are “nothing more” than fictions, crafted out of sociobiological need or wielded by evil priests to control ignorant populations, but that human reality possesses an inherently fictional or fantastic dimension whose “game engine” can — and will — be organized along variously visionary, banal, and sinister lines. Part of our obsession with counterfactual genres like sci-fi or fantasy is not that they offer escape from reality — most of these genres are glum or dystopian a lot of the time anyway — but because, in reflecting the “as if” character of the world, they are actually realer than they appear.

The archetypal image of the redeemer serpent is certainly placed here in opposition to the serpents of evil that battle with it. But why do they both have the same form if there is only oppositIOn between them? What does it mean that they both dwell in the same place, the depth of the great abyss? Are they not possibly two aspects of the same thing? We know this image of the redeemer serpent not only from Gnosis and from the Sabbataian myth, but we know of the same serpent rising from below, redeeming and to be redeemed, as the Kundalini serpent in India, and finally from alchemy as the serpens Mercurii, the ambiguous serpent whose significance was first made clear to us by Jung's researches. Since Jung's work on alchemy we know two things. The first is that in its "magnum opus" alchemy dealt with a redemption of matter itself. The second is that pari passu with this redemption of matter, a redemption of the individual psyche was not only unconsciously carried out but was also consciously intended. As we know, the serpent is a primeval symbol of the Spirit, as primeval and ambiguous as the Spirit itself. The emergence of the Earth archetype of the Great Mother brings with it the emergence of her companion, the Great Serpent. And, strangely enough, it seems as though modern man is confronted with a curious task, a task which is essentially connected with what mankind, rightly or wrongly, has feared most, namely the Devil.

Distrust and contempt; physical, verbal, and psychological abuse; infidelity; emotional distance; and mutually disabling partnerships—these are the five most destructive dynamics that lead to fractured black relationships and broken families.

Every aspect of the sea holds profound metaphorical power. The outer seascape provides so many corollaries for human psychology in general, and women’s psychology in particular. This is the reason it has haunted the myths and legends – the psychology before psychology – of so many cultures. And it is why water is present in most spiritual rituals. The sea speaks to the soul. Our ancestors knew that beneath the depths lay much wisdom. They knew that the way to our own depths was through the depths of the ocean.

While I generally find that great myths are great precisely because they represent and embody great universal truths (and will explore several such myths later in this book), the myth of romantic love is a dreadful lie. Perhaps it is a necessary lie in that it ensures the survival of the species by its encouragement and seeming validation of the falling-in-love experience that traps us into marriage. But as a psychiatrist I weep in my heart almost daily for the ghastly confusion and suffering that this myth fosters.

What is more, the whole apparatus of life has become so complex and the processes of production, distribution, and consumption have become so specialized and subdivided, that the individual person loses confidence in his own unaided capacities: he is increasingly subject to commands he does not understand, at the mercy of forces over which he exercises no effective control, moving to a destination he has not chosen. Unlike the taboo-ridden savage, who is often childishly over-confident in the powers of his shaman or magician to control formidable natural forces, however inimical, the machine-conditioned individual feels lost and helpless as day by day he metaphorically punches his time-card, takes his place on the assembly line, and at the end draws a pay check that proves worthless for obtaining any of the genuine goods of life. This lack of close personal involvement in the daily routine brings a general loss of contact with reality: instead of continuous interplay between the inner and the outer world, with constant feedback or readjustment and with stimulus to fresh creativity, only the outer world-and mainly the collectively organized outer world of the power system-exercises authority: even private dreams must be channeled through television, film, and disc, in order to become acceptable. With this feeling of alienation goes the typical psychological problem of our time, characterized in classic terms by Erik Erikson as the 'Identity Crisis.' In a world of transitory family nurture, transitory human contacts, transitory jobs and places of residence, transitory sexual and family relations, the basic conditions for maintaining continuity and establishing personal equilibrium disappear. The individual suddenly awakens, as Tolstoi did in a famous crisis in his own life at Arzamas, to find himself in a strange, dark room, far from home, threatened by obscure hostile forces, unable to discover where he is or who he is, appalled by the prospect of a meaningless death at the end of a meaningless life.

This very heart which is mine will forever remain indefinable to me. Between the certainty I have of my existence and the content I try to give to that assurance, the gap will never be filled. Forever I shall be a stranger to myself. In psychology as in logic, there are truths but no truth. Socrates’ “Know thyself” has as much value as the “Be virtuous” of our confessionals. They reveal a nostalgia at the same time as an ignorance. They are sterile exercises on great subjects. They are legitimate only in precisely so far as they are approximate.

And that’s the terrible myth of organized society. That everything that’s done through the established system is legal. And that word has a powerful psychological impact. It makes people believe that there is an order to life and an order to a system. And that a person who goes through this order and is convicted has gotten all that is due him and therefore society can turn its conscious off and look to other things and other times. And that’s the terrible thing about these past trials that they have this aura of legitimacy an aura of legality. I suspect that better men than the world has known and more of them have gone to their deaths through a legal system then through all the illegalities in the history of man. Six million people in Europe during the Third Reich, legal, Sacco and Vanzetti, quite legal, the Haymarket defendants, legal, the hundreds of rape trials throughout the south where black men were condemned to death all legal, Jesus legal, Socrates legal and that is the kaleidoscopic nature of what we live through here and in other places because all tyrants learn that it is far better to do this thing through some semblance of legality than to do it without that pretext.

To evolve out of this position of psychological immaturity to the courage of self-responsibility and assurance requires a death and a resurrection. That’s the basic motif of the universal hero’s journey—leaving one condition and finding the source of life to bring you forth into a richer or mature condition.

But it is also becoming evident that psychological evolution never optimized us for lasting happiness; on the contrary, it placed us on the hedonic treadmill. We are driven to seek pleasure and joy, to avoid pain and depression. The hedonic treadmill is the motor that nature invented to keep the organism running.

The two psycho-analytic theories were in a different class. They were simply non testable, irrefutable. There was no conceivable human behav­iour which could contradict them. This does not mean that Freud and Adler were not seeing certain things correctly: I personally do not doubt that much of what they say is of considerable importance, and may well play its part one day in a psychological science which is testable. But it does mean that those ‘clinical observations’ which analysts naively believe confirm their theory cannot do this any more than the daily confirmations which astrologers find in their practice. And as for Freud’s epic of the Ego, the Super-ego, and the Id, no substantially stronger claim to scientific status can be made for it than for Homer’s collected stories from Olympus. These theories describe some facts, but in the manner of myths. They contain most interesting psychological suggestions, but not in a testable form.

The truth is, Jung has brought back one member of the old duality, unreason, with a new name; it is no synthesis at all, but only the latest maneuver in the war against rationality that has been conducted with rising hysteria by literary intellectuals and humanists against the laws of a culture they have reason to distrust and disobey. The Jungian theory proposes to every disaffected humanist his "personal myth," as a sanctuary against the modern world. Against the vulgar democracy of intelligence, Jungian theory proposes an aristocracy of feeling. From this proposal derives Jung's persistent influence on modern critical and aesthetic style.

An astrological placement describes an arrow which points somewhere, a creative energy which gradually layers flesh onto the bare bones of archetypal patterning, an intelligent movement which, over time, fills in the stark black-and-white outlines of the essential life-myth with the subtle colours of experience and individual choice.

…for many people, a job is crucial psychologically, over and above the paycheck. By making clear demands on their time and energy, it provides an element of structure around which the rest of their lives can be organized.”2 The operative word here is clear. Documentation provides the clarity structure needs if it is to be meaningful to your people.

Mythology is not invented rationally; mythology cannot be rationally understood.

The psychological theories that inform day-to-day business practices are comprised mostly of folk-psychology, fads, and myths.

Amythia,” the pathological lack of myths, has been diagnosed as the root cause of any number of modern sociological and psychological evils.

There is machinery in the mind that is consciousness. Knowing the machine is the dawn of a new era.

Let’s train ourselves to not hate each other. We all come from the same consciousness in the mind.

Intense religious experiences and crisis conversions seem to be a common response when the contradictions and tragedies of life create existencial threats.

The crux of the curious difficulty lies in the fact that our conscious views of what life ought to be seldom correspond to what life really is.

Woman, in the picture language of mythology, represents the totality of what can be known. The hero is the one who comes to know.

IS UNEMPLOYMENT TO A MAN THE PSYCHOLOGICAL EQUIVALENT OF RAPE TO A WOMAN?

When we feel incomplete, lonely and disconnected from ourselves, the ideal of true love becomes a beacon of hope promising to save us. Soon we start sincerely believing that our beloved will “complete us,” and thus make our lives meaningful again. Unfortunately, such a myth is destructive to our mental, emotional, and psychological well-being in the long term.

While the Eternal Feminine in Faust II still appears in personalized form as the Madonna, she works her effects in The Magic Flute as an invisible spiritual power, as music. But this music is the expression of divine love itself, which unites law and freedom, above and below, in the wisdom of the heart and of love. As harmony, it grants humankind divine peace and rules the world as the highest divinity. From the earliest times, magic and music have stood under the rule of the Archetypal Feminine, which in myth and fairy tale is also the mistress of transformation, intoxication, and enchanting sound. Thus it is quite understandable that it is precisely this feminine principle that bestows the magical instruments. The Orpheus motif of the magical taming of the animal energies through music belongs to her, for as mistress of the animals the Great Goddess rules the world of wild as well as tame creatures. She can transform things and people into animal form, tame the animal, and enchant it because, like music, she is able to make the tame wild and the wild tame with the power of her magic.

Have no fear, most of the Indigo children that are struggling are the children that have had a very difficult time trying to live up to societies Indigo myth that developed around them

The end of the world is not an event to come, it is an event of psychological transformation, of visionary transformation. You see not the world of solid things but a world of radiance.

It is a myth that there is one “creative personality.” Something all creative people seem to share is complexity—they “tend to bring the entire range of human possibilities within themselves.

Schopenhauer’s answer is that such a psychological crisis represents the breakthrough of a metaphysical realization, which is that you and that other are one, that you are two aspects of the one life, and that your apparent separateness is but an effect of the way we experience forms under the conditions of space and time. Our true reality is in our identity and unity with all life.

If you were looking for a gendered psychological interpretation of the Medusa story, surely it would make more sense to suggest that it represents an abiding fear of the power of the female gaze.

By strengthening the myth of the dictator's omnipotence, such confessions weaken man's will to resist him. If a period of peace can be used to soften up a future enemy, the totalitarian armies may be able in time of war to win a cheap and easy victory. Totalitarian psychological warfare is directed largely toward this end. It is an effort to propagandize and hypnotize the world into submission.

In the present century, the leading trauma psychologist and healer Peter Levine has written that certain shocks to the organism “can alter a person’s biological, psychological, and social equilibrium to such a degree that the memory of one particular event comes to taint, and dominate, all other experiences, spoiling an appreciation of the present moment.”[2] Levine calls this “the tyranny of the past.

When the abuse began, she would “go somewhere else”; she would “not be there.” By this, she meant that her mind had learned how to dissociate Julia’s self from what was going on around her, how to transport her awareness to a place far enough away that, at most, she felt she was watching the life of a little girl named Julia from a very great distance. A sad little girl named Julia was helpless and could not escape; but psychologically, Julia’s self could go “somewhere else,” could be psychologically absent. Simply put, Julia did not remember her childhood because she was not present for it.       All

Psychologically fortified by the sense of protection and immortality that ritual, art, myth, and religion provided, our ancestors were able to take full advantage of their sophisticated mental abilities.

Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.

Is it possible nevertheless that our consumer culture does make good on its promises, or could do so? Might these, if fulfilled, lead to a more satisfying life? When I put the question to renowned psychologist Tim Krasser, professor emeritus of psychology at Knox College, his response was unequivocal. "Research consistently shows," he told me, "that the more people value materialistic aspirations as goals, the lower their happiness and life satisfaction and the fewer pleasant emotions they experience day to day. Depression, anxiety, and substance abuse also tend to be higher among people who value the aims encouraged by consumer society." He points to four central principles of what he calls ACC — American corporate capitalism: it "fosters and encourages a set of values based on self-interest, a strong desire for financial success, high levels of consumption, and interpersonal styles based on competition." There is a seesaw oscillation, Tim found, between materialistic concerns on the one hand and prosocial values like empathy, generosity, and cooperation on the other: the more the former are elevated, the lower the latter descend. For example, when people strongly endorse money, image, and status as prime concerns, they are less likely to engage in ecologically beneficial activities and the emptier and more insecure they will experience themselves to be. They will have also lower-quality interpersonal relationships. In turn, the more insecure people feel, the more they focus on material things. As materialism promises satisfaction but, instead, yields hollow dissatisfaction, it creates more craving. This massive and self-perpetuating addictive spiral is one of the mechanisms by which consumer society preserves itself by exploiting the very insecurities it generates. Disconnection in all its guises — alienation, loneliness, loss of meaning, and dislocation — is becoming our culture's most plentiful product. No wonder we are more addicted, chronically ill, and mentally disordered than ever before, enfeebled as we are by such malnourishment of mind, body and soul.

After his break with Freud, Jung pursued the connection between the unconscious and the occult and found example after example of ancient mystical and occult symbols in the dreams of people who had never encountered those symbols in waking life. He came to believe that below the repressed memories of individual life, there exists a collective unconscious full of archaic images that appear in myths, legends, and the traditions of occultism. By bringing those images into consciousness, it is possible to achieve individuation: a state of psychological balance and wholeness as far above ordinary sanity as neurotic conditions are below it.

I believe that most of us cannot know what we would do, trapped in a situation that required such a seemingly no-win decision. But I do know that anyone wanting to recover from psychological trauma must face just this kind of dilemma, made yet more harrowing because her circumstance is not anything so rescuable as being locked in a house, but rather involves a solitary, unlockable confinement inside the limits of her own mind.

By simply dropping the official weight one stone below most women’s natural level, and redefining a woman’s womanly shape as by definition “too fat,” a wave of self-hatred swept over First World women, a reactionary psychology was perfected, and a major industry was born. It suavely countered the historical groundswell of female success with a mass conviction of female failure, a failure defined as implicit in womanhood itself.

It is noted that from 1967 to 1995 essays on negative emotions far outnumbered those on positive emotions in the psychological literature. The ratio was 21:1. Even those supreme perpetrators of pop nihilism, The New York Times and The Washington Post, have a better ratio than psychological literature. They average 12 negative stories to every one that might be construed to be non-negative. Many of their non-negative stories, however, cover success in sports and entertainment. I demand that the purveyors of despair who pretend to be dispassionate observes of the human condition go ahead and disclose that the 10 most beautiful words in the English languages are chimes, dawn, golden, hush, lullaby, luminous, melody, mist, murmuring, and tranquil; that Java sparrows prefer the music of Back over that of Schoenberg; that math experts have determined there are 1/96 trillion ways to lace up your shoes; that the Inuit term for making love is translated as ‘laughing together in bed;' and that according to Buckminster Fuller, “pollution is nothing but resources we’re not harvesting.

The ultimate divine mystery is there found immanent within each. It is not “out there” somewhere. It is within you. And no one has ever been cut off. The only difficulty is, however, that some folk simply don’t know how to look within. The fault is no one’s, if not one’s own. Nor is the problem one of an original Fall of the “first man,” many thousand years ago, and of exile and atonement. The problem is psychological. And it can be solved.

And that is the terrible myth of organized society, that everything that's done through the established system is legal -- and that word has a powerful psychological impact. It makes people believe that there is an order to life, and an order to a system, and that a person that goes through this order and is convicted, has gotten all that is due him. And therefore society can turn its conscience off, and look to other things and other times.

The fact that we’ve heard a claim repeated over and over again doesn’t make it correct. But it can lead us to accept this claim as correct even when it’s not, because we can confuse a statement’s familiarity with its accuracy

Who wrote the Bible? Answer: The Bible was written by intelligent men who used solar and phallic myths to reveal psychological truths. But we have mistaken their allegory for history and, therefore, have failed to see their true message.

People easily understand that 'primitives' cement their social order by believing in ghosts and spirits, and gathering each full moon to dance together around the campfire. What we fail to appreciate is that our modern institutions function on exactly the same basis. Take for example the world of business corporations, Modern business-people and lawyers are, in fact, powerful sorcerers. The principal difference between them and tribal shamans is that modern lawyers tell far stranger tales.

Law professor Melanie Randall writes: “[The] limited appreciation of the nature of traumatic responses is, undoubtedly, an expression of a broader lack of understanding of, and information about, the complexities of human psychology and human behaviour within the legal system. This failure is particularly sharp in terms of legal responses to sexual assault, as it is entrenched within the many myths about sexual assault, including conceptions of authentic and credible (read ‘ideal’) victims.

Borges's world is as grounded in the changing nature of existence, that common predicament of the human species, as any literary world that has lasted. How could it be otherwise? No work of fiction that turns its back on life or that is incapable of illuminating life has ever attained durability. What is singular about Borges is that in his world the existential, the historical, sex, psychology, feelings, instincts, and so forth, have been dissolved and reduced to an exclusively intellectual dimension; and life, that boiling, chaotic turmoil, reaches the reader sublimated and conceptualized, transformed into literary myth through the filter of Borges, a filter of such perfect logic that it sometimes appears not to distill life to its essence but to suppress it altogether.

Disease is an outcome of generations of suffering, of social conditions, of cultural conditioning, of childhood trauma, of physiology bearing the brunt of people’s stresses and emotional histories, all interacting with the physical and psychological environment.

...we are united to those immortal images of initiatory might, through the sacramental operation of which, man, since the beginning of his day on earth, has dispelled the terrors of his phenomenality and won through to the all-transfiguring vision of immortal being.

Modern man is drinking and drugging himself out of awareness, or he spends his time shopping, which is the same thing. As awareness calls for types of heroic dedication that his culture no longer provides for him, society contrives to help him forget. Or, alternatively, he buries himself in psychology in the belief that awareness all by itself will be some kind of magical cure for his problems. But psychology was born with the breakdown of shared social heroisms; it can only be gone beyond with the creation of new heroisms that are basically matters of belief and will, dedication to a vision. Lifton has recently concluded the same thing, from a conceptual point of view almost identical to Rank's. When a thinker of Norman Brown's stature wrote his later book Love's Body, he was led to take his thought to this same point. He realized that the only way to get beyond the natural contradictions of existence was in the timeworn religious way: to project one's problems onto a god-figure, to be healed by an all-embracing and all-justifying beyond. To talk in these terms is not at all the same thing as to talk the language of the psychotherapeutic religionists. Rank was also not nor so messianic: he saw that the orientation of men has to be always beyond their bodies, has to be grounded in healthy repressions, and toward explicit immortality-ideologies, myths of heroic transcendence.

But Verbotski had earned a university degree—or received one—in psychology. His favorite German masters of that field had written that intuition was merely a myth, that the concept had its origins in the Volkskunde of superstitious peasants who believed in such nonsense as natural law.

As I was editing this chapter, a survey of more than thirty-five hundred Australian surgeons revealed a culture rife with bullying, discrimination, and sexual harassment, against women especially (although men weren’t untouched either). To give you a flavor of professional life as a woman in this field, female trainees and junior surgeons “reported feeling obliged to give their supervisors sexual favours to keep their jobs”; endured flagrantly illegal hostility toward the notion of combining career with motherhood; contended with “boys’ clubs”; and experienced entrenched sexism at all levels and “a culture of fear and reprisal, with known bullies in senior positions seen as untouchable.”68 I came back to this chapter on the very day that news broke in the state of Victoria, Australia, where I live, of a Victorian Equal Opportunity and Human Rights Commission report revealing that sexual discrimination and harassment is also shockingly prevalent in the Victorian Police, which unlawfully failed to provide an equal and safe working environment.69 I understand that attempts to identify the psychological factors that underlie sex inequalities in the workplace are well-meaning. And, of course, we shouldn’t shy away from naming (supposedly) politically unpalatable causes of those inequalities. But when you consider the women who enter and persist in highly competitive and risky occupations like surgery and policing—despite the odds stacked against them by largely unfettered sex discrimination and harassment—casual scholarly suggestions that women are relatively few in number, particularly in the higher echelons, because they’re less geared to compete in the workplace, start to seem almost offensive. Testosterone

- Rape is a unique crime, representing both a physical and psychological violation. More than with any other crime the victim can experience reporting rape as a form of revictimisation. l In no other crime is the victim subject to so much scrutiny at trial, where the most likely defence is that the victim consented to the crime. Powerful stereotypes function to limit the definition of what counts as ‘real rape’." Kelly, L., Lovett, J., & Regan, L. (2005). A gap or a chasm?: attrition in reported rape cases. London: Home Office Research, Development and Statistics Directorate.

No son ever develops into manhood without, in some way, being disloyal to his mother. If he remains with her, to comfort her and console her, then he never gets out of his mother complex. Often a mother will do all she can to keep her son with her. One of the most subtle ways is to encourage him the idea of being loyal to her; but if he gives in to her completely then she often finds herself with a son severely injured in his masculinity. The son must ride off and leave his mother, even if it appears to mean disloyalty, and the mother must bear this pain. Later, like Parsifal, the son may come back to the mother and they may find a new relationship, on a new level; but this can only be done after the son has first achieved his independence and transferred his affection to a woman, either in an interior way with his own inner feminine side or in an exterior way with a real female companion of his own age. In our myth, Parsifal's mother died when he left. Perhaps she represents the kind of woman who can only exist as a mother, who dies when this role is taken from her because she does not understand how to be an individual woman, but only a "mother.

[The ideology of beauty] has grown strong to take over the work of social coercion that myths about motherhood, domesticity, chastity, and passivity, no longer can manage. It is seeking right now to undo psychologically and covertly all the good things that feminism did for women materially and overtly.

The beauty myth of the present is more insidious than any mystique of femininity yet: A century ago, Nora slammed the door of the doll’s house; a generation ago, women turned their backs on the consumer heaven of the isolated multiapplianced home; but where women are trapped today, there is no door to slam. The contemporary ravages of the beauty backlash are destroying women physically and depleting us psychologically. If we are to free ourselves from the dead weight that has once again been made out of femaleness, it is not ballots or lobbyists or placards that women will need first; it is a new way to see.

Georges Sorel, to whom fascism is so much indebted, wrote at the beginning of our century that all great movements are compelled by 'myths.' A myth is the strongest belief held by the group, and its adherents feel themselves to be an army of truth fighting an army of evil. Some years earlier, in 1895, the French psychologist Gustav Le Bon had written of the 'conservatism of crowds' which cling tenaciously to traditional ideas. Hitler took the basic nationalism of the German tradition and the longing for stable personal relationships of olden times, and built upon them as the strongest belief of the group. In the diffusion of the 'myth' Hitler fulfilled what Le Bon had forecast: that 'magical powers' were needed to control the crowd. The Fuhrer himself wrote of the 'magic influence' of mass suggestion and the liturgical aspects of his movement, and its success as a mass religion bore out the truth of this view.

The reigning belief today is that closeness between persons is a moral good. The reigning aspiration today is to develop individual personality through experiences of closeness and warmth with others. The reigning myth today is that the evils of society can all be understood as evils of impersonality, alienation, and coldness. The sum of these three is an ideology of intimacy: social relationships of all kinds are real, believable, and authentic the closer they approach the inner psychological concerns of each person. This ideology transmutes political categories into psychological categories. This ideology of intimacy defines the humanitarian spirit of a society without gods: warmth is our god. The history of the rise and fall of public culture at the very least calls this humanitarian spirit into question. The belief in closeness between persons as a moral good is in fact the product of a profound dislocation which capitalism and secular belief produced in the last century. Because of this dislocation, people sought to find personal meanings in impersonal situations, in objects, and in the objective conditions of society itself. They could not find these meanings; as the world became psychomorphic, it became mystifying. They therefore sought to flee, and find in the private realms of life, especially in the family, some principle of order in the perception of personality. Thus the past built a hidden desire for stability in the overt desire for closeness between human beings. Even as we have revolted against the stern sexual rigidities of the Victorian family, we continue to burden close relations with others with these hidden desires for security, rest, and permanence. When the relations cannot bear these burdens, we conclude there is something wrong with the relationship, rather than with the unspoken expectations. Arriving at a feeling of closeness to others is thus often after a process of testing them; the relationship is both close and closed. If it changes, if it must change, there is a feeling of trust betrayed. Closeness burdened with the expectation of stability makes emotional communication—hard enough as it is—one step more difficult. Can intimacy on these terms really be a virtue?

For the human mind in its polarity of the male and female modes of experience, in its passages from infancy to adulthood and old age, in its toughness and tenderness, and in its continuing dialogue with the world, is the ultimate mythogenetic zone -the creator and destroyer, the slave and yet the master, of all the gods.

There is an odd psychology amongst those who inherit great wealth, because deep down inside, they realize that they did nothing to earn it, that it really was just a matter of luck, and yet how can it be that they are not special? My father suffers from this malady. “I have all this,” the thinking goes, “ergo I must be somehow superior.” This leads to a constant internal battle to maintain the false narrative of somehow “deserving” all these riches, of being “worthy.” You push away the obvious truth—that fate and happenstance have more to do with your lot in life than your “brilliance” or “work ethic”—so as not to shatter your self-created myth.

It is not surprising that artists turn to drugs, alcohol, and medications to control their arousal or to recontact their inner self. But the long-term effect is a body further off balance. Moreover, it is part of the myth or archetype of the artist that any psychological help will destroy creativity by making the artist too normal.

Like our other needs, meaning is an inherent expectation. Its denial has dire consequences. Far from a purely psychological need, our hormonees and nervous systems clock its presence or absence. As a medical study in 2020 found, the "presence [of] and search for meaning in life are important for health and well-being." Simply put, the more meaningful you find your life, the better your measures of mental and physical health are likely to be. It is itself a sign of the times that we even need such studies to confirm what our experience of life teaches. When do you feel happier, more fulfilled, more viscerally at ease: when you extend yourself to help and connect with others, or when you are focused on burnishing the importance of your little egoic self? We all know the answer, and yet somehow what we know doesn't always carry the day. Corporations are ingenious at exploiting people's needs without actually meeting them. Naomi Klein, in her book No Logo, made vividly clear how big business began in the 1980s to home in on people's natural desire to belong to something larger than themselves. Brand-aware companies such as Nike, Lululemon, and the Body Shop are marketing much more than products: they sell meaning, identification, and an almost religious sense of belonging through association with their brand. "That pressuposes a kind of emptiness and yearning in people," I suggested when I interviewed the prolific author and activist. "Yes," Klein replied. "They tap into a longing and a need for belonging, and they do it by exploiting the insight that just selling running shoes isn't enough. We humans want to be part of a transcendent project.

The reigning belief today is that closeness between persons is a moral good. The reigning aspiration today is to develop individual personality through experiences of closeness and warmth with others. The reigning myth today is that the evils of society can all be understood as the evils of impersonality, alienation, and coldness. The sum of these three is an ideology of intimacy: social relationships of all kinds are real, believable, and authentic the closer they approach the inner psychological concerns of each person. This ideology transmutes political categories into psychological categories. This ideology of intimacy defines the humanitarian spirit of a society without gods; warmth is our god.

(3) The acceptance of psychological myths can impede our critical thinking in other areas. As astronomer Carl Sagan (1995) noted, our failure to distinguish myth from reality in one domain of scientific knowledge, such as psychology, can easily spill over to a failure to distinguish fact from fiction in other vitally important areas of modern society. These domains include genetic engineering, stem cell research, global warming, pollution, crime prevention, schooling, day care, and overpopulation, to name merely a few. As a consequence, we may find ourselves at the mercy of policy-makers who make unwise and even dangerous decisions about science and technology. As Sir Francis Bacon reminded us, knowledge is power. Ignorance is powerlessness.

The first and foremost aim of Zen, consequently, is to break the net of our concepts -which is why it has been termed by some a philosophy of "no mind." A number of schools of Occidental psychological therapy hold that what we all most need an are seeking is a meaning for our lives. For some, this may be a help; but all it helps is the intellect, and when the intellect sets to work on life with its names and categories, recongnitions of relationship and definitions of meaning, what is inwardmost is readily lost. Zen, on the contrary, holds the realization that life and the sense of life are antecent to meaning; the idea being to let life come and not name it. It will then push you right back to where you live- where you are, and not where you named.

[Genesis] is not myth. It is not history in the conventional sense, a mere recording of events. Nor is it theology: Genesis is less about God than about human beings and their relationship with God. The theology is almost always implicit rather than explicit. What Genesis is, in fact, is philosophy written in a deliberately non-philosophical way. It deals with all the central questions of philosophy: what exists (ontology), what can we know (epistemology), are we free (philosophical psychology), and how we should behave (ethics). But it does so in a way quite unlike the philosophical classics from Plato to Wittgenstein. To put it at its simplest: philosophy is truth as system. Genesis is truth as story. It is a unique work, philosophy in the narrative mode.

Of whom and of what indeed can I say: “I know that!” This heart within me I can feel, and I judge that it exists. This world I can touch, and I likewise judge that it exists. There ends all my knowledge, and the rest is construction. For if I try to seize this self of which I feel sure, if I try to define and to summarize it, it is nothing but water slipping through my fingers. I can sketch one by one all the aspects it is able to assume, all those likewise that have been attributed to it, this upbringing, this origin, this ardor or these silences, this nobility or this vileness. But aspects cannot be added up. This very heart which is mine will forever remain indefinable to me. Between the certainty I have of my existence and the content I try to give to that assurance, the gap will never be filled. Forever I shall be a stranger to myself. In psychology as in logic, there are truths but no truth. Socrates’ “Know thyself” has as much value as the “Be virtuous” of our confessionals. They reveal a nostalgia at the same time as an ignorance. They are sterile exercises on great subjects. They are legitimate only in precisely so far as they are approximate.

At this deep level of personal myth and innate constitution, spirituality and psychology overlap and conjoin. For that reason, paying close attention to dreams aids any spiritual activity, keeping it grounded and in contact with the elements that have shaped you. Dream work becomes as important as meditation, quiet reading, and prayer, and fits tightly into a developed spiritual way of life.

God ordered Abraham to make a burnt offering of his longed-for son. Abraham built an altar, put firewood upon it, and trusted Isaac up on top of the wood. His murdering knife was already in his hand when an angel dramatically intervened with the news of a last-minute change of plan: God was only joking after all, 'tempting' Abraham, and testing his faith. A modern moralist cannot help but wonder how a child could ever recover from such psychological trauma. By the standards of modern morality, this disgraceful story is an example simultaneously of child abuse, bullying in two assymetrical power relationships, and the first recorded use of the Nuremberg defence: 'I was only obeying orders.' Yet the legend is one of the great foundational myths of all three monotheistic religions.

If we are enveloped in images, we are also enveloped in forms, in spirit, which is nature, and in nature, which is spirit. Daily and continually we associate with this unified world of nature and spirit without knowing it. But only the person to whom this association has become clear understands what is meant when we talk of Sophia as a heightened and spiritualized earth. But this formulation is already distorted as well. The earth has not changed at all, it is neither heightened and spiritualized: it remains what is always was. Only the person who experiences this Earth Spirit has transformed himself, he alone is changed by it and has, perhaps, been heightened and spiritualized. However, he too remains what he always was and has only become, along with the earth, more transparent to himself in his own total reality. Here also we must differentiate between the reality of our total existence and the differentiating formulations of our consciousness. Certainly, our consciousness makes the attempt to separate a spiritual from a natural world and to set them in opposition, but this mythical division and opposition of heaven and earth proves more and more impracticable. If, in the process of integration, consciousness allies itself with the contents of the unconscious and the mutual interpenetration of both systems leads to a transformation of the personality, a return to the primordial symbolism of the myth ensues. Above and below, heaven and earth, spirit and nature, are experienced again as coniunctio, and the calabash that contains them is the totality of reality itself.

[...] all that the high cost of holy oil delivers is the assuaging of guilt, of the compulsion to sacrifice. In this way, the great medieval industry of pardons and indulgences reappears as the holy oil industry of today. The value of indulgences is their expense to the penitent. Their primary psychological meaning lies in how much the penitent is willing to sacrifice for the sake of forgiveness.

In the present century, the leading trauma psychologist and healer Peter Levine has written that certain shocks to the organism “can alter a person’s biological, psychological, and social equilibrium to such a degree that the memory of one particular event comes to taint, and dominate, all other experiences, spoiling an appreciation of the present moment.”2 Levine calls this “the tyranny of the past.

Many of the benefits of CBT (cognitive behavioral therapy) can be obtained without going into therapy. There are a number of self-help books, CDs and computer programs that have been used to treat depression and some of these have been tested in clinical trials with positive results. I can particularly recommend these two books. One is 'Control Your Depression', the lead author of which is Peter Lewinsohn, a Professor of Psychology at the University of Oregon. ... The other book that I can recommend with confidence is 'Feeling Good' by the psychiatrist David Burns. 'Control Your Depression' emphasizes behavioral techniques like increasing pleasant activities, improving social skills and learning to relax. 'Feeling Good' puts greater emphasis on changing the way people think about themselves. But both books include both cognitive and behavioral techniques.

Africans in the Diaspora are parodying Western notions of gender relations that are based on the racist and sexist myth of man as the breadwinner (a central tenet of capitalism) and, by extension, head of the household. When this presumption fails to materialize, the authority that that positionality should have provided the man is contrived by assuming psychological and emotional control, which may result in abuse and its discontents.

Myths, originally at least, are structures of the human faculty of imagination, which at some time were projected for certain reasons upon the heavens, and may be secondarily transferred to the heavenly bodies, with their enigmatical phenomena. [...] The origin of these figures was possibly psychic in character, and they were subsequently made the basis of the almanac and firmament calculations, precisely on account of this significance.

Look, consider there are two types of myths. One like the politicians throw at us, the one that uses the word myth to mean ‘lie.’ They use it to bludgeon an idea. Like it was a myth, a lie, that the healthcare system in this country wasn’t broken. When we all knew it was terribly broken. Using myth that way is a bastardization of our language, a manipulation, a fabrication. And of course those types of myths get repeated over and over again. Just like false family myths.” I didn’t want to encourage him, but I loved watching his mind in motion. “I’m sure you’re going to tell me about the other kind of myth.” “The original, ancient meaning of myth is that it’s a truth that’s been passed down through the ages by men and women because of their experience. There’s a collective truth to it. It’s instructive. We should hold that myth with reverence, even if we don’t believe all of it.

There are two important questions: Where have we come from... and where are we going? The myth of modern psychology -- its focus and truth -- is that our lives are determined by our past: our personal history, wounds and childhood experience. The myth of the ancient world -- its focus and truth -- is that our lives are, or can be determined from another place: our future or destiny, if we follow the voice of the spirit, the calling of our soul.

EARLY ONE DARK April morning a few years ago I was sitting in my living room in central Copenhagen, wrapped in a blanket and yearning for spring, when I opened that day’s newspaper to discover that my adopted countrymen had been anointed the happiest of their species in something called the Satisfaction with Life Index, compiled by the Department of Psychology at the University of Leicester. I checked the date on the newspaper: it wasn’t 1 April.

The anxiety about human nature can be boiled down to four fears: • If people are innately different, oppression and discrimination would be justified. • If people are innately immoral, hopes to improve the human condition would be futile. • If people are products of biology, free will would be a myth and we could no longer hold people responsible for their actions. • If people are products of biology, life would have no higher meaning and purpose.

Men as Victims: Challenging Cultural Myths Judith Herman’s recent treatise on “complex PTSD" (Herman, 1992) is an extremely articulate and compelling analysis of some of the failings of the current PTSD diagnosis, and of some of the psychological legacies of prolonged, repeated trauma. However, there was one aspect of the article which concerned me and which I wish to address. Throughout the article, "Complex PTSD: A Syndrome in Survivors of Prolonged and Repeated Trauma," whenever reference is made by pronoun to perpetrators or "captors," the pronoun "he" or "him' is used. There are four such references. Whenever reference is made by pronoun to victims or survivors, the pronoun "her" or "she" is used. There are 11 such references. This is not simply an issue of the use of sexist language, which it is. By uniformly linking perpetration with males and victimhood with females, a misconception is perpetuated, one that is shared by the public and by mental health professionals. While there is evidence that most perpetrators of sexual abuse are male, and that there are more female victims of sexual abuse than male victims, it is not true that all perpetrators are male and all victims are female. In fact, in the article, some of the traumas from which Dr. Herman was deriving her argument—political torture, concentration camp survivors, for example—affect as many males as females. Even in the case of sexual abuse, there is increasing evidence that the sexual abuse of males is far more prevalent than has heretofore been believed. Research on male sexual victimization lags more than a decade behind that of female victimization, but several recent studies have reported prevalence rates near or above 20% (Finkelhor et at, 1990; Urquiza, 1988, cited in Urquiza and Keating, 1990; Lisak and Luster, 1992).

Concerns about relative position are a hard fact of human nature. No biologist is surprised that they loom so large in human psychology, since relative position was always by far the best predictor of reproductive success. People who didn’t care how well they were doing in relative terms would have been ill-equipped for the competitive environments in which we evolved. Few parents, on reflection, would want their children to be stripped of positional concerns completely.

The picture thus presented is an altogether primitive idea which we find in similar forms elsewhere, as for instance in the West African myth where Obatala and Odudua, the first parents (heaven and earth), lie together in a calabash until a son, man, arises between them. Hence man as a microcosm uniting the world opposites is the equivalent of an irrational symbol that unites the psychological opposites. This primordial image of man is in keeping with Schiller’s definition of the symbol as “living form.

It becomes ever increasingly clear to many students of man and of the contemporary scene that the crucial difficulty with which we are confronted lies in the fact that the development of man's intellectual capacities has far outstripped the development of his emotions. Man's brain lives in the twentieth century; the heart of most men lives still in the Stone Age. The majority of men have not yet acquired the maturity to be independent, to be rational, to be objective. They need myths and idols to endure the fact that man is all by himself, that there is no authority which gives meaning to life except man himself. Man represses the irrational passions of destructiveness, hate, envy, revenge; he worships power, money, the sovereign state, the nation; while he pays lip service to the teachings of the great spiritual leaders of the human race, those of Buddha, the prophets, Socrates, Jesus, Mohammed—he has transformed these teachings into a jungle of superstition and idol-worship. How can mankind save itself from destroying itself by this discrepancy between intellectual-technical over-maturity and emotional backwardness?

The witch-hunt narrative is now the conventional wisdom about these cases. That view is so widely endorsed and firmly entrenched that so widely endorsed and firmly entrenched that there would seem to be nothing left to say about these cases. But a close examination of the witch hunt canon leads to some unsettling questions: Why is there so little in the way of academic scholarship about these cases? Almost all of the major witch-hunt writings have been in magazines, often without any footnotes to verify or assess the claims made. Why hasn't anyone writing about these cases said anything about how difficult they are to research? There are so many roadblocks and limitations to researching these cases that it would seem incumbent on any serious writer to address the limitations of data sources. Many of these cases seem to have been researched in a manner of days or weeks. Nevertheless, the cases are described in a definitive way that belies their length and complexity, along with the inherent difficulty in researching original trial court documents. This book is based on the first systematic examination of court records in these cases.

This is no matter for astonishment, since these images are deposits of thousands of years of experience of the struggle for existence and for adaptation. Every great experience in life, every profound conflict, evokes the accumulated treasure of these images and brings about their inner constellation. But they become accessible to consciousness only when the individual possesses so much self-awareness and power of understanding that he also reflects on what he experiences instead of just living it blindly. In the latter event he actually lives the myth and the symbol without knowing it.

Equally popular are speed reading courses, many of which promise to increase people’s reading speeds from a mere 100 or 200 words per minute to 10,000 or even 25,000 words per minute (Carroll, 2003). Yet researchers have found that none of these courses boost people’s reading speeds without decreasing their reading comprehension (Carver, 1987). What’s more, most of the reading speeds advertised by these courses exceed the maximum reading speed of the human eyeball, which is about 300 words per minute (Carroll, 2003). A word to the wise: If something sounds too good to be true, it probably is (Sagan, 1995).

While some accused and convicted child molesters have inappropriately influenced the media, the public, and many in the clinical and legal professions by claiming that traumatic amnesia does not occur in child sexual abuse, workers in the field of trauma psychology have accumulated solid empirical evidence over the past 100 years that it does occur and is common. Its existence and natural history are documented throughout the clinical literature. from: Traumatic amnesia: The evolution of our understanding from a clinical and legal perspective, Sexual Addiction & Compulsivity: The Journal of Treatment & Prevention, Volume 4, Issue 2, 1997

On the other hand, lived consciously, the goddess Inanna in her role as suffering, exiled feminine provides an image of the deity who can, perhaps, carry the suffering and redemption of modern women. Closer to many of us than the Church's Christ, she suggests an archetypal pattern which can give meaning to women's quest, one which may supplant the Christian myth for those unable to relate to a masculine God. Inanna's suffering, disrobing, humiliation, flagellation and death, the stations of her descent, her ¨crucifixion¨ on the underworld peg, and her resurrection, all prefigure Christ's passion and represent perhaps the first known archetypal image of the dying divinity whose sacrifice redeems the wasteland earth. Not for humankind's sins did Inanna sacrifice herself, but for earth's need for life and renewal. She is concerned more with life than with good and evil. Nonetheless, her descent and return provide a model for our own psychological-spiritual journeys. And unlike Christ's story, where the destructive acts perpetrated on the savior were the product of mere human malice and fear—and thus capable of establishing a pattern of human revenge and scapegoating—in the Sumerian poem they are shown to have a transpersonal source. The goddess destroys, just as the goddess may redeem.¨

Almost every woman had a primary role in the “female-dominated” family structure; only a small percentage of men had a primary role in the “male-dominated” governmental and religious structures. Many mothers were, in a sense, the chair of the board of a small company—their family. Even in Japan, women are in charge of the family finances—a fact that was revealed to the average American only after the Japanese stock market crashed in 1992 and thousands of women lost billions of dollars that their husbands never knew they had invested.23 Conversely, most men were on their company’s assembly line—either its physical assembly line or its psychological assembly line.

It seems to us that there are four great collective sociological assumptions in the modern world. By this we mean not only the Western world, but all the world that shares a modern technology and is structured into nations…. That man’s aim in life is happiness, that man is naturally good, that history develops in endless progress, and that everything is matter. The other great psychological reflection of social reality is the myth. The myth expresses the deep inclinations of a society. Without it, the masses would not cling to a certain civilization, or its process of development and crisis. It is a vigorous impulse, strongly colored, irrational, and charged with all of man’s power to believe… In our society the two great fundamentals myths on which all other myths rest are Science and History. And based on them are the collective myths that are man’s principal orientations: the myth of Work, the myth of Happiness (which is not the same thing as presupposition of happiness), the myth of the Nation, the myth of Youth, the myth of Hero. Propaganda is forced to build on those presuppositions and to express these myths, for without them nobody would listen to it. And in so building it must always go in the same direction as society; it can only reinforce society. A propaganda that stresses virtue over happiness and presents man’s future as one dominated by austerity and contemplation would have no audience at all. A propaganda that questions progress or work would arouse distain and reach nobody; it would immediately be branded as an ideology of the intellectuals, since most people feel that the serious things are material things because they are related to labor, and so on. It is remarkable how the various presuppositions and aspects of myths complement each other, support each other, mutually defend each other: If the propagandist attacks the network at one point, all myths react to the attack. Propaganda must be based on current beliefs and symbols to reach man and win him over.

Now, if female fat is sexuality and reproductive power; if food is honor; if dieting is semistarvation; if women have to lose 23 percent of their body weight to fit the Iron Maiden and chronic psychological disruption sets in at a body weight loss of 25 percent; if semistarvation is physically and psychologically debilitating, and female strength, sexuality, and self-respect pose the threats explored earlier against the vested interests of society; if women’s journalism is sponsored by a $33- billion industry whose capital is made out of the political fear of women; then we can understand why the Iron Maiden is so thin. The thin “ideal” is not beautiful aesthetically; she is beautiful as a political solution.

If we take the trickster as a parallel of the individual shadow, then the question arises whether that trend towards meaning, which we saw in the trickster myth, can also be observed in the subjective and personal shadow. Since this shadow frequently appears in the phenomenology of dreams as a well-defined figure, we can answer this question positively: the shadow, although by definition a negative figure, sometimes has certain clearly discernible traits and associations which point to a quite different background. It is as though he were hiding meaningful contents under an unprepossessing exterior. Experience confirms this; and what is more important, the things that are hidden usually consist of increasingly numinous figures. The one standing closest behind the shadow is the anima,18 who is endowed with considerable powers of fascination and possession. She often appears in rather too youthful form, and hides in her turn the powerful archetype of the wise old man (sage, magician, king, etc.). The series could be extended, but it would be pointless to do so, as psychologically one only understands what one has experienced oneself. The concepts of complex psychology are, in essence, not intellectual formulations but names for certain areas of experience, and though they can be described they remain dead and irrepresentable to anyone who has not experienced them. Thus, I have noticed that people usually have not much difficulty in picturing to themselves what is meant by the shadow, even if they would have preferred instead a bit of Latin or Greek jargon that sounds more “scientific.” But it costs them enormous difficulties to understand what the anima is. They accept her easily enough when she appears in novels or as a film star, but she is not understood at all when it comes to seeing the role she plays in their own lives, because she sums up everything that a man can never get the better of and never finishes coping with. Therefore it remains in a perpetual state of emotionality which must not be touched. The degree of unconsciousness one meets with in this connection is, to put it mildly, astounding. Hence it is practically impossible to get a man who is afraid of his own femininity to understand what is meant by the anima.

The prudent restraint of a blameless conscience puts such a bandage over Epimetheus’ eyes that he must blindly live his myth, but ever with the sense of doing right, because he always does what is expected of him, and with success ever at his side, because he fulfils the wishes of all. That is how men desire to see their king, and thus Epimetheus plays his part to the inglorious end, never forsaken by the spine-stiffening approval of the public. His self-assurance and self-righteousness, his unshakable confidence in his own worth, his indubitable “right-doing” and good conscience, present an easily recognizable portrait of the extraverted character as depicted by Jordan. Let us hear how Epimetheus visits the sick Prometheus, desiring to heal his sufferings:

The introverted attitude need not necessarily coincide with the figure of Prometheus, by which I mean that the traditional Prometheus can be interpreted quite differently. This other version is found, for instance, in Plato’s Protagoras, where the bestower of vital powers on the creatures the gods have created out of fire and water is not Prometheus but Epimetheus. Here, as in the myth, Prometheus (conforming to classical taste) is the crafty and inventive genius. There are two versions of Prometheus in Goethe’s works. In the “Prometheus Fragment” of 1773 Prometheus is the defiant, self-sufficient, godlike, god-disdaining creator and artist. His soul is Minerva, daughter of Zeus. The relation of Prometheus to Minerva is very like the relation of Spitteler’s Prometheus to his soul:

Atheism has never been the focus in any of my work. If your own exploration of nature and the universe makes you outgrow the influence of ancestral myths, that's great - if not, it doesn't matter to me one bit. So long as you are a decent human being, your psychological necessity of a personal deity or the lack of it, is irrelevant outside our personal life. If you stop believing in God, that won't magically make you a better person than you already are - in the same way - if you start believing in God, it won't magically make you a better person than you already are. Neither faith nor intellect makes a person good - if a person is good, they know how to use their faith or intellect for good. So, I repeat, what's needed, is not the end of religion, but the end of religious intolerance.

More and more people will start telling themselves: "I don't understand what all these neuroexperts and consciousness philosophers are talking about, but the upshot seems pretty clear to me. The cat is out of the bag: We are gene-copying bio-robots, living out here on a lonely planet in a cold and empty physical universe. We have brains but no immortal souls, and after seventy years or so the curtain drops. There will never be an afterlife, or any kind of reward or punishment for anyone, and ultimately everyone is alone. I get the message, and you had better believe I will adjust my behavior to it. It would probably be smart not to let anybody know I've seen through the game. The most efficient strategy will be to go on pretending I'm a conservative, old-fashioned believer in moral values.

The 'instructions' received by our military and political leaders for contriving atomic, bacterial, and chemical means of total human extermination have the same psychological status as the messages recorded by the Xosa girl: they are self-induced hallucinations that wantonly defy all the historic precepts of human experience. The fact that these dreams have been put forward under the pseudo-rational garb of advanced theoretic science and justified as a measure for national 'survival' does not disguise their bottomless malignity and irrationality, with its complete divorce from even an animal's instinct for self-preservation. But unlike the pitiable mistake of the Xosa, the colossal kind of error, or 'accident,' that the Pentagon and the Kremlin have already neatly set the fuse for, would be beyond redemption.

MAN AS “NIGGER”? In the early years of the women’s movement, an article in Psychology Today called “Women as Nigger” quickly led to feminist activists (myself included) making parallels between the oppression of women and blacks.29 Men were characterized as the oppressors, the “master,” the “slaveholders.” Black congresswoman Shirley Chisholm’s statement that she faced far more discrimination as a woman than as a black was widely quoted. The parallel allowed the hard-earned rights of the civil rights movement to be applied to women. The parallels themselves had more than a germ of truth. But what none of us realized was how each sex was the other’s slave in different ways and therefore neither sex was the other’s “nigger” (“nigger” implies a one-sided oppressiveness). If “masculists” had made such a comparison, they would have had every bit as strong a case as feminists. The comparison is useful because it is not until we understand how men were also women’s servants that we get a clear picture of the sexual division of labor and therefore the fallacy of comparing either sex to “nigger.” For starters . . . Blacks were forced, via slavery, to risk their lives in cotton fields so that whites might benefit economically while blacks died prematurely. Men were forced, via the draft, to risk their lives on battlefields so that everyone else might benefit economically while men died prematurely. The disproportionate numbers of blacks and males in war increases both blacks’ and males’ likelihood of experiencing posttraumatic stress, of becoming killers in postwar civilian life as well, and of dying earlier. Both slaves and men died to make the world safe for freedom—someone else’s.

The predominant cancer metaphor is war. We fight cancer, usually valiantly. We attack tumors and try to annihilate them and bring out our arsenals to do that, and so on. It's us against cancer. This metaphor has come in for its share of criticism within the ethical, psychological and even oncological disciplines. A main concern is that when someone dies of cancer, the message that remains is that that person just hasn't fought hard enough, was not a brave enough soldier against the ultimate foe, did not really want to win. The cancer-is-war metaphor does not seem to allow space for the idea that in actual war, some soldiers die heroically for the larger good, no matter which side wins. War is death. In the cancer war, if you die, you've lost and cancer has won. The dead are responsible not just for getting cancer, but also for failing to defeat it.

From 1992 to 1997, TAT [Treating Abuse Today] under my editorship published several articles by a number of respected professionals who seriously questioned the false memory syndrome (FMS) hypothesis and the methodology, ethics, and assertions of those who were rapidly pushing the concept into the public consciousness. During that time, not one person from the FMS movement contacted me to refute the specific points made in the articles or to present any research that would prove even a single case of this allegedly “epidemic” syndrome. Instead of a reasoned response to the published articles, for nearly three years proponents of the so-called FMS hypothesis–including members, officials, and supporters of the False Memory Syndrome Foundation, Inc. (FMSF)–have waged a campaign of harassment, defamation, and psychological terrorism against me, my clients, staff, family, and other innocent people connected with me. These clearly are intended to (a) intimidate me and anyone associated with me; (b) terrorize and deter access to my psychotherapy clients; (c) encumber my resources; and (d) destroy my reputation publicly, in the business community, among my professional colleagues, and within national and international professional organizations. Before describing this highly orchestrated campaign, let me emphasize that I have never treated any member of this group or their families, and do not have any relationships to any of my counseling clients. Neither have I consulted to their cases nor do I bear any relation to the disclosures of memories of sexual abuse in their families. I had no prior dealings with any of this group before they began showing up at my offices with offensive and defamatory signs early in 1995. Ethics and Behavior, 8(2) pp. 161-187

So. I see where you're going—bus number 27 to a crossroads near Delphi. Look, I did not want, at any point, on any level, to kill my own father and sleep with my own mother. It's true that I wanted to sleep with Susan—and did so many times—and for a number of years thought of killing Gordon Macleod, but that is another part of the story. Not to put too fine a point on it, I think the Oedipus myth is precisely what it started off as: melodrama rather than psychology. In all my years of life I've never met anyone to whom it might apply. You think I'm being naive? You wish to point out that human motivation is deviously buried, and hides its mysterious workings from those who blindly submit to it? Perhaps so. But even—especially—Oedipus didn't want to kill his father and sleep with his mother, did he? Oh yes he did! Oh no he didn't! Yes, let's just leave it as a pantomime exchange.

I think of myth and magic as the hieroglyphics of the human psyche. They are a special language that circumvents conscious thought and goes straight to the subconscious. Non-fiction uses the medium of information. It tells us what we need to know. Science fiction primarily uses the medium of physics and mathematics. It tells us how things work, or could work. Horror taps into the darker imagery of the psychology, telling us what we should fear. Fantasy, magic and myth, however, tap into the spiritual potential of the human life. Their medium is symbolism, truth made manifest in word pictures, and they tell us what things mean on a deep, internal level. I have always been a meaning-maker. I have always been someone who strives to make sense of everything and perhaps that is where my life as a storyteller first began. Life doesn't always make sense, but story must. And so I write stories, and the world comes right again.

Ancient astrology, and, to some degree, its modern descendant, are compelling mixtures of science (or pseudo-science) and classical myth. Jung interpreted astrology as the psychology of antiquity. The stars and planets, he suggested, are ‘archetypal images’: manifestations of the collective unconscious. Jung’s student, Erich Neumann, developed his ideas on archetypes, especially in relation to the archetype of the nurturing Goddess. His ideas were influential upon those who later promoted goddess worship, a central element in most (though not all) New Age practice. New Agers believe that the energy of the cosmos flows from one single source (monism), and that what we call ‘god’ or ‘goddess’ is a principle identified with the cosmos. New Age philosophy has embraced the idea that goddess worship originated in prehistoric times, when, broadly speaking, matriarchal society preceded the patriarchal order, and people worshipped the ‘Great Goddess’.

By the time Sami entered high school Mustafa had grudgingly accepted that the boy needed to know something of the patriarchs. For the sake of Sami’s secular education he gulped back his discomfort. These Semitic myths, after all, were essential to the literary traditions Sami would study. So Mustafa delivered his interpretation of religious pre-history. He explained that, as with Oedipus or Achilles, there was psychopathic drama in the lives of the heroes, a drama in its essence no different from that of today’s Speakers’ Corner soapbox types, or of the schizophrenics following mysterious itineraries through the city’s streets. The scriptural heroes heard the same internal mumblings and insinuations, but as they belonged to an epic age, with epic genres, these were granted mythic status. It was pre-psychological, pre-ironic. There was high seriousness everywhere, blowing out of the desert and rolling up from the sea. There was prophetic articulation of destiny. There was the terror of God’s voice.

The problem of 'tolerance' (liberalism, laxism, the 'permissive society', etc.) takes the same form. The fact that those who were once mortal enemies are now on speaking terms, that the most fiercely opposed ideologies 'enter into dialogue', that a kind of peaceful coexistence has set in at all levels, that morality is less strict than it was, in no sense signifies some 'humanist' progress in human relations, a greater under­standing of problems or any such airy nonsense. It indicates simply that, since ideologies, opinions, virtues and vices are ultimately merely material for exchange and communication, all contradictory elements are equivalent in the play of signs. Tolerance in this context is no longer either a psychological trait or a virtue: it is a modality of the system itself. It is like the total compatibility and elasticity of the elements of fashion: long skirts and mini-skirts 'tolerate' each other very well (indeed they signify nothing other than the relationship which holds between them).

Yoga introverts the relations to the object. Deprived of energic value, they sink into the unconscious, where, as we have shown, they enter into new relations with other unconscious contents, and then reassociate themselves with the object in new form after the completion of the tapas exercise. The transformation of the relation to the object has given the object a new face. It is as though newly created; hence the cosmogonic myth is an apt symbol for the outcome of the tapas exercise. The trend of Indian religious practice being almost exclusively introverted, the new adaptation to the object has of course little significance; but it still persists in the form of an unconsciously projected, doctrinal cosmogonic myth, though without leading to any practical innovations. In this respect the Indian religious attitude is the diametrical opposite of the Christian, since the Christian principle of love is extraverted and positively demands an object. The Indian principle makes for riches of knowledge, the Christian for fulness of works.

Being psychological means that one will need to find the new, the personal myth from within. It will not be found in an external ideology or institution, however benignly intended it may be, for those sources which may have served the past have too often grown self-perpetuating, preserving their own priesthood or corporate leadership, and rigidifying an original primal experience into dogma and formal principles. One will find, sooner or later, that the pneuma, or spirit, has long departed those ideas and places. Nor will right thinking or rational principles of conduct and behavior satisfy the soul. We will not be spared our anxieties, moments of deep despair, and appointments with the fellow with the scythe at the door. No amount of ritual prayer, healthful practices, or salutary motives will plumb the soul’s depths. Quite likely, the soul will speak to us at least some of the time in ways we do not want to hear. But it is speaking, always, and tells of us of that invisible world, which informs, moves, and shapes the visible world.

In the pages that follow, I want to invite readers who don’t regard themselves as social conservatives to reexamine the traditionalist roots of attitudes about children they may have come to accept. And I want to invite all readers, regardless of their political and cultural views, to take a fresh look at common assumptions about kids and parenting. We’ve been encouraged to worry: Are we being firm enough with our children? Are we too involved in their lives? Do kids today feel too good about themselves? Those questions, I’ll argue, are largely misconceived. They distract us from—or even make us suspicious about—the shifts that we ought to be considering. The sensible alternative to overparenting is not less parenting but better parenting. The alternative to permissiveness is not to be more controlling but more responsive. And the alternative to narcissism is not conformity but reflective rebelliousness. In short, if we want to raise psychologically healthy and spirited children, we’ll need to start by questioning the media-stoked fears of spoiling them.

Many people are being dragged toward wholeness in their daily lives, but because they do not understand initiation rites, they cannot make sense of what is happening to them. They are being presented with the possibility of rebirth into a different life. Through failures, symptoms, inferiority feelings and overwhelming problems, they are being prodded to renounce life attachments that have become redundant. The possibility of rebirth constellates with the breakdown of what has gone before. But because they do not understand, people cling to the familiar, refuse to make the necessary sacrifices, resist their own growth. Unable to give up their habitual lives, they are unable to receive new life. Unless cultural rituals support the leap from one level of consciousness to another, there are no containing walls within which the process can happen. Without an understanding of myth or religion, without an understanding of the relationship between destruction and creation, death and rebirth, the individual suffers the mysteries of life as meaningless mayhem—alone.

One of the essential features of the Christian myth and the teaching of Jesus is the attitude taken toward weakness and suffering. A real transvaluation of ordinary values is brought about. Strength, power, fullness and success, the usual conscious values, are denied. Instead, weakness, suffering, poverty, and failure are given special dignity. This point is developed throughout Jesus’ teachings and is given its supreme representation in the crucifixion itself where God is degradingly scourged and dies the shameful death of a criminal on the cross. This is what was beyond the comprehension of the Romans, for whom, honor, strength, and manly virtue were the supreme values. Psychologically understood, we have here, I think, a clash between the goals and values of two different phases of ego development. Preoccupation with personal honor and strength and the despising of weakness is inevitable and necessary in the early stages of ego development. The ego must learn to assert itself in order to come into existence at all. Hence the Christian myth has little place in the psychology of the young.

I have practiced psychotherapy, family therapy, and hypnotherapy for over 25 years without a single board complaint or law suit by a client. For over three years, however, a group of proponents of the false memory syndrome (FMS) hypothesis, including members, officials, and supporters of the False Memory Syndrome Foundation, Inc., have waged a multi-modal campaign of harassment and defamation directed against me, my clinical clients, my staff, my family, and others connected to me. I have neither treated these harassers or their families, nor had any professional or personal dealings with any of them; I am not related in any way to the disclosures of memories of sexual abuse in these families. Nonetheless, this group disrupts my professional and personal life and threatens to drive me out of business. In this article, I describe practicing psychotherapy under a state of siege and places the campaign against me in the context of a much broader effort in the FMS movement to denigrate, defame, and harass clinicians, lecturers, writers, and researchers identified with the abuse and trauma treatment communities….

Commercial industrialism promised Western man a paradise on earth, described in great detail by the Hollywood Myth, that replaced the paradise in heaven of the Christian myth. And now psychology must replace them both with the myth of paradise through self-knowledge. This is the promise of psychology, and for the most part the psychotherapists are obliged to live it and embody it. But it was Rank who saw how false this claim is. "Psychology as self-knowledge is self-deception," he said, because it does not give what men want, which is immortality. Nothing could be plainer. When the patient emerges from his protective cocoon he gives up the reflexive immortality ideology that he has lived under-both in its personal-parental form (living in the protective powers of the parents or their surrogates) and in its cultural causa-sui form (living by the opinions of others and in the symbolic role-dramatization of the society). What new immortality ideology can the self-knowledge of psychotherapy provide to replace this? Obviously, none from psychology-unless, said Rank, psychology itself become the new belief system.

Parallel in some ways with tapas is the concept of yoga, understood not so much as a state of meditation as a conscious technique for attaining the tapas state. Yoga is a method by which the libido is systematically “introverted” and liberated from the bondage of opposites. The aim of tapas and yoga alike is to establish a mediatory condition from which the creative and redemptive element will emerge. For the individual, the psychological result is the attainment of brahman, the “supreme light,” or ananda (bliss). This is the whole purpose of the redemptory exercises. At the same time, the process can also be thought of as a cosmogonic one, since brahman-atman is the universal Ground from which all creation proceeds. The existence of this myth proves, therefore, that creative processes take place in the unconscious of the yogi which can be interpreted as new adaptations to the object. Schiller says: As soon as it is light in man, it is no longer night without. As soon as it is hushed within him, the storm in the universe is stilled, and the contending forces of nature find rest between lasting bounds. No wonder, then, that age-old poetry speaks of this great event in the inner man as though it were a revolution in the world outside him.92

Theme is not imposed on the story but evoke from within it--initally an intuitive but finally an intellectual act on the part of the writer. The writer muses on the story idea to determine what it is in it that has attracted him, why it seems to him worth telling. Having determined that what interests him and what chiefly concerns the major character is the idea of nakedness (physical, psychological, perhaps spiritual), he toys with various ways of telling his story, thinks about what has been said before about nakedness (for instance, in traditional Christianity and pagan myth), broods on every image that occuurs to him, turning it over and over, puzzling on it, hunting for connections, trying to figure out--before he writes, while he writes, and in the process of revisions, what it is he really thinks. (How naked should we be or can we be? Is openness, vulnerability, a virtue or a defect? To what extent, with what important qualifications?) He finds himself bringing in black strippers, perhaps an Indian stripper, supported by imagery that recalls primitive nakedness. And so on. Only when he thinks out his story in this way does he achieve not just an alternative reality or, loosely, an imitation of nature, but true, firm art--fiction as serious thought.

Consider: Anyone can turn his hand to anything. This sounds very simple, but its psychological effects are incalculable. The fact that everyone between seventeen and thirty-five or so is liable to be (as Nim put it) “tied down to childbearing,” implies that no one is quite so thoroughly “tied down” here as women, elsewhere, are likely to be—psychologically or physically. Burden and privilege are shared out pretty equally; everybody has the same risk to run or choice to make. Therefore nobody here is quite so free as a free male anywhere else. Consider: A child has no psycho-sexual relationship to his mother and father. There is no myth of Oedipus on Winter. Consider: There is no unconsenting sex, no rape. As with most mammals other than man, coitus can be performed only by mutual invitation and consent; otherwise it is not possible. Seduction certainly is possible, but it must have to be awfully well timed. Consider: There is no division of humanity into strong and weak halves, protective/protected, dominant/submissive, owner/chattel, active/passive. In fact the whole tendency to dualism that pervades human thinking may be found to be lessened, or changed, on Winter. The following must go into my finished Directives: when you meet a Gethenian you cannot and must not do what a bisexual naturally does, which is to cast him in the role of Man or Woman, while adopting towards him a corresponding role dependent on your expectations of the patterned or possible interactions between persons of the same or the opposite sex. Our entire pattern of sociosexual interaction is nonexistent here. They cannot play the game. They do not see one another as men or women. This is almost impossible for our imagination to accept. What is the first question we ask about a newborn baby? Yet you cannot think of a Gethenian as “it.” They are not neuters. They are potentials, or integrals. Lacking the Karhidish “human pronoun” used for persons in somer, I must say “he,” for the same reasons as we used the masculine pronoun in referring to a transcendent god: it is less defined, less specific, than the neuter or the feminine. But the very use of the pronoun in my thoughts leads me continually to forget that the Karhider I am with is not a man, but a manwoman. The First Mobile, if one is sent, must be warned that unless he is very self-assured, or senile, his pride will suffer. A man wants his virility regarded, a woman wants her femininity appreciated, however indirect and subtle the indications of regard and appreciation. On Winter they will not exist. One is respected and judged only as a human being. It is an appalling experience. Back

The 1950s and 1960s: philosophy, psychology, myth There was considerable critical interest in Woolf ’s life and work in this period, fuelled by the publication of selected extracts from her diaries, in A Writer’s Diary (1953), and in part by J. K. Johnstone’s The Bloomsbury Group (1954). The main critical impetus was to establish a sense of a unifying aesthetic mode in Woolf ’s writing, and in her works as a whole, whether through philosophy, psychoanalysis, formal aesthetics, or mythopoeisis. James Hafley identified a cosmic philosophy in his detailed analysis of her fiction, The Glass Roof: Virginia Woolf as Novelist (1954), and offered a complex account of her symbolism. Woolf featured in the influential The English Novel: A Short Critical History (1954) by Walter Allen who, with antique chauvinism, describes the Woolfian ‘moment’ in terms of ‘short, sharp female gasps of ecstasy, an impression intensified by Mrs Woolf ’s use of the semi-colon where the comma is ordinarily enough’. Psychological and Freudian interpretations were also emerging at this time, such as Joseph Blotner’s 1956 study of mythic patterns in To the Lighthouse, an essay that draws on Freud, Jung and the myth of Persephone.4 And there were studies of Bergsonian writing that made much of Woolf, such as Shiv Kumar’s Bergson and the Stream of Consciousness Novel (1962). The most important work of this period was by the French critic Jean Guiguet. His Virginia Woolf and Her Works (1962); translated by Jean Stewart, 1965) was the first full-length study ofWoolf ’s oeuvre, and it stood for a long time as the standard work of critical reference in Woolf studies. Guiguet draws on the existentialism of Jean-Paul Sartre to put forward a philosophical reading of Woolf; and he also introduces a psychobiographical dimension in the non-self.’ This existentialist approach did not foreground Woolf ’s feminism, either. his heavy use of extracts from A Writer’s Diary. He lays great emphasis on subjectivism in Woolf ’s writing, and draws attention to her interest in the subjective experience of ‘the moment.’ Despite his philosophical apparatus, Guiguet refuses to categorise Woolf in terms of any one school, and insists that Woolf has indeed ‘no pretensions to abstract thought: her domain is life, not ideology’. Her avoidance of conventional character makes Woolf for him a ‘purely psychological’ writer.5 Guiguet set a trend against materialist and historicist readings ofWoolf by his insistence on the primacy of the subjective and the psychological: ‘To exist, for Virginia Woolf, meant experiencing that dizziness on the ridge between two abysses of the unknown, the self and

1. As the Industrial Revolution proceeded, modern society created for itself a self-congratulatory myth, the myth of “progress”: From the time of our remote, ape-like ancestors, human history had been an unremitting march toward a better and brighter future, with everyone joyously welcoming each new technological advance: animal husbandry, agriculture, the wheel, the construction of cities, the invention of writing and of money, sailing ships, the compass, gunpowder, the printing press, the steam engine, and, at last, the crowning human achievement—modern industrial society! Prior to industrialization, nearly everyone was condemned to a miserable life of constant, backbreaking labor, malnutrition, disease, and an early death. Aren’t we so lucky that we live in modern times and have lots of leisure and an array of technological conveniences to make our lives easy? Today I think there are relatively few thoughtful, honest and well-informed people who still believe in this myth. To lose one’s faith in “progress” one has only to look around and see the devastation of our environment, the spread of nuclear weapons, the excessive frequency of depression, anxiety disorders and psychological stress, the spiritual emptiness of a society that nourishes itself principally with television and computer games…one could go on and on.

Some studies have already shown that diversity courses, in which members of dominant groups are told that racism is everywhere and that they themselves perpetuate it, have resulted in increased hostility towards marginalized groups.65 It is bad psychology to tell people who do not believe that they are racist—who may even actively despise racism—that there is nothing they can do to stop themselves from being racist—and then ask them to help you. It is even less helpful to tell them that even their own good intentions are proof of their latent racism. Worst of all is to set up double-binds, like telling them that if they notice race it is because they are racist, but if they don’t notice race it’s because their privilege affords them the luxury of not noticing race, which is racist. Finally, by focusing so intently on race and by objecting to “color blindness”—the refusal to attach social significance to race—critical race Theory threatens to undo the social taboo against evaluating people by their race. Such an obsessive focus on race, combined with a critique of liberal universalism and individuality (which Theory sees as largely a myth that benefits white people and perpetuates the status quo), is not likely to end well—neither for minority groups nor for social cohesion more broadly. Such attitudes tear at the fabric that holds contemporary societies together.

The above is stereotypical FMS rhetoric. It employs a formulaic medley of factual distortions, exaggerations, emotionally charged language and ideological codewords, pseudo-scientific assertions, indignant protestations of bigotry and persecution, mockering of religious belief, and the usual tiresome “witch hunt” metaphors to convince the reader that there can be no debating the merits of the case. No matter what the circumstances of the case, the syntax is always the same, and the plot line as predictable as a 1920's silent movie. Everyone accused of abuse is somehow the victim of overzealous religious fanatics, who make unwarranted, irrational, and self-serving charges, which are incredibly accepted uncritically by virtually all social service and criminal justice professionals assign to the case, who are responsible for "brainwashing" the alleged perpetrator or witnesses to the crime. This mysterious process of "mass hysteria" is then amplified in the media, which feeds back upon itself, which finally causes a total travesty of justice which the FMS people in the white hats are duty-bound to redress. By reading FMS literature one could easily draw the conclusion that the entire American justice system is no better than that of the rural south in the days of lynchings and the Ku Klux Klan. The Salem witch trials of the seventeenth century are always the touchstone for comparison.

The story begins with the revelation Alicia murdered her husband. Why do you think the author made this admission at the very start?   2.  Alicia’s diary plays a key role in the book. What purpose do you think it serves? And does your perception of Alicia change the more you read?   3.  Alicia’s silence is related to the Greek myth of Alcestis. How do you feel about the story of the myth? Why do you think Alicia is silent?   4.  Theo’s motives to work with Alicia are complicated. Do you think he wanted to help her?   5.  Both Alicia and Theo had difficult childhoods. Early on, Theo says no one is born evil. That who we become depends on the environment into which we are born. By the end of the novel he appears to change his mind, saying that perhaps some of us are born evil, and, despite therapy, we remain that way. Which do you think is true?   6.  Weather plays a large role in the book, such as the heat wave during the summer. What purpose do you think the description of the weather serves in the novel?   7.  Do you think the world of a psychiatric unit was convincingly portrayed? How do you feel about Diomedes and the other psychiatrists?   8.  We never enter Kathy’s mind in the book. Do you have any sympathy for her?   9.  What do you think happens at the end of the book? The last line is ambiguous. 10.  It’s a psychological thriller with a twist. The author has said he was influenced by Agatha Christie. Did you feel this was simply a detective story or are there any other influences you can spot?

Sociologist Barry Glassner (1999) has documented many of the biases introduced by “If it bleeds, it leads” news reporting, and by the strategic efforts of special interest groups to control the agenda of public fear of crime, disease, and other hazards. Is an increase of approximately 700 incidents in 50 states over 7 years an “epidemic” of road rage? Is it conceivable that there is (or ever was) a crisis in children’s day care stemming from predatory satanic cults? In 1994, a research team funded by the U.S. government spent 4 years and $750,000 to reach the conclusion that the myth of satanic conspiracies in day care centers was totally unfounded; not a single verified instance was found (Goodman, Qin, Bottoms, & Shaver, 1994; Nathan & Snedeker, 1995). Are automatic-weapon-toting high school students really the first priority in youth safety? (In 1999, approximately 2,000 school-aged children were identified as murder victims; only 26 of those died in school settings, 14 of them in one tragic incident at Columbine High School in Littleton, Colorado.) The anthropologist Mary Douglas (Douglas & Wildavsky, 1982) pointed out that every culture has a store of exaggerated horrors, many of them promoted by special interest factions or to defend cultural ideologies. For example, impure water had been a hazard in 14th-century Europe, but only after Jews were accused of poisoning wells did the citizenry become preoccupied with it as a major problem. But the original news reports are not always ill-motivated. We all tend to code and mention characteristics that are unusual (that occur infrequently). [...] The result is that the frequencies of these distinctive characteristics, among the class of people considered, tend to be overestimated.

There is no need, I think, of further examples to show that the concept of rta is a libido-symbol like sun, wind, etc. Only, rta is less concretistic and contains the abstract element of fixed direction and regularity, the idea of a predetermined, ordered path or process. It is, therefore, a kind of philosophical libido symbol that can be directly compared with the Stoic concept of heimarmene. For the Stoics heimarmene had the significance of creative, primal heat, and at the same time it was a predetermined, regular process (hence its other meaning: “compulsion of the stars”).104 Libido as psychic energy naturally has these attributes too; the concept of energy necessarily includes the idea of a regulated process, since a process always flows from a higher potential to a lower. It is the same with the libido concept, which signifies nothing more than the energy of the life process. Its laws are the laws of vital energy. Libido as an energy concept is a quantitative formula for the phenomena of life, which are naturally of varying intensity. Like physical energy, libido passes through every conceivable transformation; we find ample evidence of this in the fantasies of the unconscious and in myths. These fantasies are primarily self-representations of energic transformation processes, which follow their specific laws and keep to a definite “path.” This path is the line or curve representing the optimal discharge of energy and the corresponding result in work. Hence it is simply the expression of flowing and self-manifesting energy. The path is rta, the right way, the flow of vital energy or libido, the predetermined course along which a constantly self-renewing current is directed. This path is also fate, in so far as a man’s fate depends on his psychology. It is the path of our destiny and of the law of our being.

It is common to assume that multi-racialism is inevitable, and that racial identity will disappear as races mix. Americans prefer to think that the “tragic mulatto,” welcome in neither community, was either a myth or a reflection of outmoded racist thinking. Research suggests things may not be so simple. A 2003 study of 90,000 middle-school and high-school students found that black/white mixed-race children had more health and psychological problems than children who were either black or white. They were more likely to be depressed, sleep badly, skip school, smoke, drink, consider suicide, and have sex. White/Asian children showed similar symptoms. The principal author concluded that the cause was “the struggle with identity formation, leading to lack of self-esteem, social isolation and problems of family dynamics in biracial households.” The authors of a 2008 study reached the same conclusion: “When it comes to engaging in risky/anti-social adolescent behavior, however, mixed race adolescents are stark outliers compared to both blacks and whites. . . . Mixed race adolescents—not having a natural peer group—need to engage in more risky behaviors to be accepted.” A study of white/Asian children found that they were twice as likely as mono-racial children—34 percent vs. 17 percent—to suffer from psychological disorders such as anxiety, depression or drug abuse. Yoonsun Choi of the University of Chicago found that in Seattle middle schools, a clear racial identity seemed to protect against certain problems. Bi-racial children were the group most likely to smoke, take drugs, have been in fights, hurt someone badly, or carry a gun. Prof. Choi believes mixed-race children suffer because no racial group accepts them. “There is some indication that a strong ethnic identity helps protect kids from these [undesirable] behaviors,” she said.

As Jung notes: Individuation cuts one off from personal conformity and hence from collectivity. That is the guilt which the individual leaves behind him for the world, that is the guilt he must endeavor to redeem. He must offer a ransom in place of himself that is, he must bring forth values which are an equivalent substitute for his absence in the collective personal sphere.6 In calling individuation a myth, we mean that such an image, charged with affect, rich with possibility, and related to transcendent purpose, is a psychologically grounding force field for the conduct of a conscious life. Most culturally charged alternatives of our time have noticeably failed because in the end they are not effective, do not satisfy the soul; only the myth of individuation deepens and ennobles our journey. Rather than ask, what does my tribe demand of me, what will win me collective approval, what will please my parents, we ask, what do the gods intend through me? It is a quite different question, and the answers will vary with the stage of life, and from one person to another. The necessary choices will never prove easy, but asking this question, and suffering it honestly, leads through the vicissitudes of life to larger places of meaning and purpose. One finds so much richness of experience, so much growth of consciousness, so much enlargement of one’s vision that the work proves well worth it. The false gods of our culture, power, materialism, hedonism, and narcissism, those upon which we have projected our longing for transcendence, only narrow and diminish. Of each critical juncture of choice, one may usefully ask: “Does this path enlarge or diminish me?” Usually, we know the answer to that question. We know it intuitively, instinctively, in the gut. Choosing the path that enlarges is always going to mean choosing the path of individuation. The gods want us to grow up, to step up to that high calling that each soul carries as its destiny. Choosing the path that enlarges rather than diminishes will serve us well in navigating through our idol-ridden, clamorous, but sterile time and move us further toward meeting the person we are meant to be.

Aurobindo’s orientation has yielded important new insights into the thought of the Vedic seers (rishi), who “saw” the truth. He showed a way out of the uninspiring scholarly perspective, with its insistence that the Vedic seers were “primitive” poets obsessed with natural phenomena like thunder, lightning, and rain. The one-dimensional “naturalistic” interpretations proffered by other translators missed out on the depth of the Vedic teachings. Thus Sūrya is not only the visible material Sun but also the psychological-spiritual principle of inner luminosity. Agni is not merely the physical fire that consumes the sacrificial offerings but the spiritual principle of purifying transformation. Parjanya does not only stand for rain but also the inner “irrigation” of grace. Soma is not merely the concoction the sacrificial priests poured into the fire but also (as in the later Tantric tradition) the magical inner substance that transmutes the body and the mind. The wealth prayed for in many hymns is not just material prosperity but spiritual riches. The cows mentioned over and over again in the hymns are not so much the biological animals but spiritual light. The Panis are not just human merchants but various forces of darkness. When Indra slew Vritra and released the floods, he not merely inaugurated the monsoon season but also unleashed the powers of life (or higher energies) within the psyche of the priest. For Indra also stands for the mind and Vritra for psychological restriction, or energetic blockage. Aurobindo contributed in a major way to a thorough reappraisal of the meaning of the Vedic hymns, and his work encouraged a number of scholars to follow suit, including Jeanine Miller and David Frawley.2 There is also plenty of deliberate, artificial symbolism in the hymns. In fact, the figurative language of the Rig-Veda is extraordinarily rich, as Willard Johnson has demonstrated.3 In special sacrificial symposia, the hymn composers met to share their poetic creations and stimulate each other’s creativity and comprehension of the subtle realities of life. Thus many hymns are deliberately enigmatic, and often we can only guess at the solutions to their enigmas and allegorical riddles. Heinrich Zimmer reminded us: The myths and symbols of India resist intellectualization and reduction to fixed significations. Such treatments would only sterilize them of their magic.

Weaknesses in claims about self-esteem have been evident for a long time. In California in the late 1980s, the state governor set up a special taskforce to examine politician John Vasconcellos’s claim that boosting young people’s self-esteem would prevent a range of societal problems (see chapter 1). One of its briefs was to review the relevant literature and assess whether there was support for this new approach. An author of the resulting report wrote in the introduction that ‘one of the disappointing aspects of every chapter in this volume … is how low the associations between self-esteem and its [presumed] consequences are in research to date.’1 Unfortunately, this early expression of concern was largely ignored. Carol Craig reviews more recent warnings about the self-esteem movement in an online article ‘A short history of self-esteem’, citing the research of five professors of psychology. Craig’s article and related documents are worth reading if you are interested in exploring this issue in depth.2 The following is my summary of her key conclusions about self-esteem:        •   There is no evidence that self-image enhancing techniques, aimed at boosting self-esteem directly, foster improvements in objectively measured ‘performance’.        •   Many people who consider themselves to have high self-esteem tend to grossly overestimate their own abilities, as assessed by objective tests of their performance, and may be insulted and threatened whenever anyone asserts otherwise.        •   Low self-esteem is not a risk factor for educational problems, or problems such as violence, bullying, delinquency, racism, drug-taking or alcohol abuse.        •   Obsession with self-esteem has contributed to an ‘epidemic of depression’ and is undermining the life skills and resilience of young people.        •   Attempts to boost self-esteem are encouraging narcissism and a sense of entitlement.        •   The pursuit of self-esteem has considerable costs and may undermine the wellbeing of both individuals and societies. Some of these findings were brought to wider public attention in an article entitled ‘The trouble with self-esteem’, written by psychologist Lauren Slater, which appeared in The New York Times in 2002.3 Related articles, far too many to mention individually in this book, have emerged, alongside many books in which authors express their concerns about various aspects of the myth of self-esteem.4 There is particular concern about what we are doing to our children.

Peace Sonnet Peace doesn't grow on trees, Nor is it produced in factories. It has been a concept of books, Must it stay that way for centuries! Where argumentation is afoot, The mission becomes a phantom. Where the mind thrives on tradition, Peace is an inconvenience to the norm. Peace is but a myth most foul, An annoying goal that demands a lot. We just prefer our cozy cocoons, Giving up any of it is just plain absurd. But there is a cure to the war disease. Loosen your knots and there'll be peace.

On the one hand, and in contrast to ordinary goods, when elites buy extravagant education, they directly diminish the educations that everyone else has. When the rich buy expensive chocolate, this does not make the middle class’s cheap chocolate taste worse. But when the rich make exceptional investments in schooling, this does reduce the value of ordinary, middle-class training and degrees. The parents who buy test preparation for their children reduce everyone else’s chance of getting into Hunter High, and the intensive education that Hunter High provides to its students reduces everyone else’s chances of getting into Harvard. Every meritocratic success necessarily breeds a flip side of failure. On the other hand, educational competition within the elite removes an important brake on consumption that restrains demand for ordinary goods in the face of rising incomes. The rich become sated on chocolate, but they do not become sated on schooling. Instead, they invest more, and more, and more in educating their children, in an effort to outdo one another. The maximum is set only by physical and psychological constraints on the children’s capacity to absorb training—in the crassest limit, the fact that schools and the parents who pay for them can hire only one teacher to engage their students at a time and that children, for their part, can study only so many hours in a day. Meritocratic education inexorably engenders a wasteful and destructive educational arms race, which ultimately benefits no one, not even the victors.

A myth is commonly used as a misconception or someone else’s religion. But the intended meaning of a Myth is a sacred story, containing deep psychological and spiritual guidance to the society that it applies to.

The centrality of a Western, wealthy, powerful white body was so great that Jesus’ image and meaning had to go through necessary conversions. Yes, Jesus, in the hands of Western society, had to be refashioned into a white male figure, and the image remains on the walls of churches and homes even today. Clearly the poor Jewish Messiah living under Roman domination wasn’t sufficient to be Lord over all creation. For four hundred years in this land, white elite men have been lord. Many poor whites have played along, though rarely did they receive much from the social arrangement other than making dark bodies into scapegoats and receiving a slight psychological satisfaction that they weren’t at the very bottom of the social ladder. The myth of the superior white male figure stands at the center of our society, and it does for most of the American church as well.

I believe that all women and men are born gifted. However, and truly, there has been little to describe the psychological lives and ways of gifted women, talented women, creative women. There is, on the other hand, much writ about the weakness and foibles of humans in general and women in particular.

Life is Prejudice (The Sonnet) Life is one big prejudice, Unless you question everything. Perception is one big bias, Unless you see beyond the seeing. Opinions are a bunch of lies, Till curiosity surpasses comfort. Beliefs may very well be delusion, Till traditions are examined with real effort. Faith can very easily be fiction, Unless you distinguish superstition. Morality can turn out to be myth, Unless you embrace evolution. There's no place for rigidity in liberty's lands. On the odyssey of revolutions life expands.

Over the years I have walked and explored various uncharted territories of integration, but for some inexplicable reason, I find myself drawn back to my psychological homebase - to my original intervention - the original purpose for which Naskar was born - the purpose of religious assimilation. That is why, atheism has never been the focus in any of my work. If your own exploration of nature and the universe makes you outgrow the influence of ancestral myths, that's great - if not, it doesn't matter to me one bit. So long as you are a decent human being, your psychological necessity of a personal deity or the lack of it, is irrelevant outside our personal life. If you stop believing in God, that won't magically make you a better person than you already are - in the same way - if you start believing in God, it won't magically make you a better person than you already are. Neither faith nor intellect makes a person good - if a person is good, they know how to use their faith or intellect for good. So, I repeat, what's needed, is not the end of religion, but the end of religious intolerance.

Time is Illusion (The Sonnet) Time is a necessary illusion, forged from the fabric of memory, meant for adding coherence to life, so that you're mindful of your duty. Body cannot survive in the vacuum of space, Mind cannot survive in the vacuum of time. Brain cannot survive in the vacuum of skull, So it floats about in the fluid of spine. Memory makes the past, memory makes future, Memory is the bedrock of the time psyche. Physical time is irrelevant to the mind, Mind creates its own domain of temporality. Time is a myth, that aids us survive. Master the myth, o divine maker - Time and tide are born inside!

Foods can fuel your heart, supplements can support it, and exercise can strengthen it. But never neglect the “hidden” emotional and psychological risk factors that contribute to the development of heart disease as surely as smoking, a high-sugar diet, stress, high blood pressure, and lack of exercise do.

For a scientist, the only valid question is to decide whether the phenomenon can be studied by itself, or whether it is an instance of a deeper problem. This book attempts to illustrate, and only to illustrate, the latter approach. And my conclusion is that, through the UFO phenomenon, we have the unique opportunities to observe folklore in the making and to gather scientific material at the deepest source of human imagination. We will be the object of much contempt by future students of our civilization if we allow this material to be lost, for "tradition is a meteor which, once it falls, cannot be rekindled." If we decide to avoid extreme speculation, but make certain basic observations from the existing data, five principal facts stand out rather clearly from our analysis so far: Fact 1. There has been among the public, in all countries, since the middle of 1946, an extremely active generation of colorful rumors. They center on a considerable number of observations of unknown machines close to the ground in rural areas, the physical traces left by these machines, and their various effects on humans and animals. Fact 2. When the underlying archetypes are extracted from these rumors, the extraterrestrial myth is seen to coincide to a remarkable degree with the fairy-faith of Celtic countries, the observations of the scholars of past ages, and the widespread belief among all peoples concerning entities whose physical and psychological description place them in the same category as the present-day ufonauts. Fact 3. The entities human witnesses report to have seen, heard, and touched fall into various biological types. Among them are beings of giant stature, men indistinguishable from us, winged creatures, and various types of monsters. Most of the so-called pilots, however, are dwarfs and form two main groups: (1) dark, hairy beings – identical to the gnomes of medieval theory – with small, bright eyes and deep, rugged, "old" voices; and (2) beings – who answer the description of the sylphs of the Middle Ages or the elves of the fairy-faith – with human complexions, oversized heads, and silvery voices. All the beings have been described with and without breathing apparatus. Beings of various categories have been reported together. The overwhelming majority are humanoid. Fact 4. The entities' reported behavior is as consistently absurd as the appearance of their craft is ludicrous. In numerous instances of verbal communications with them, their assertions have been systematically misleading. This is true for all cases on record, from encounters with the Gentry in the British Isles to conversations with airship engineers during the 1897 Midwest flap and discussions with the alleged Martians in Europe, North and South America, and elsewhere. This absurd behavior has had the effect of keeping professional scientists away from the area where that activity was taking place. It has also served to give the saucer myth its religious and mystical overtones. Fact 5. The mechanism of the apparitions, in legendary, historical, and modern times, is standard and follows the model of religious miracles. Several cases, which bear the official stamp of the Catholic Church (such as those in Fatima and Guadalupe), are in fact – if one applies the deffinitions strictly – nothing more than UFO phenomena where the entity has delivered a message having to do with religious beliefs rather than with space or engineering.

In Totalitaria, facts are replaced by fantasy and distortion. People are taught systematically and intentionally to lie (Winokur). History is reconstructed, new myths are built up whose purpose is twofold: to strengthen and flatter the totalitarian leader, and to confuse the luckless citizens of the country. The whole vocabulary is a dictated set of slowly hypnotizing slogans. In the semantic fog that permeates the atmosphere, words lose their direct communicative function.

The stab-in-the-back myth reduces everyone who is taken in by it to the level of suspicious childhood.

A myth is a metaphor oblivious of itself

The formulation of big propagandistic lies and fraudulent catchwords has a very well-defined purpose in Totalitaria, and words themselves have acquired a special function in the service of power, which we may call verbocracy. The Big Lie and the phoney slogan at first confuse and then dull the hearers, making them willing to accept every suggested myth of happiness. The task of the totalitarian propagandist is to build special pictures in the minds of the citizenry so that finally they will no longer see and hear with their own eyes and ears but will look at the world through the fog of official catchwords and will develop the automatic responses appropriate to totalitarian mythology

If the theme of the intentional claims to illustrate merely a psychological attitude, by which reality is drained instead of being explained, nothing in fact separates it from the absurd spirit. It aims to enumerate what it cannot transcend. It affirms solely that without any unifying principle thought can still take delight in describing and understanding every aspect of experience. The truth involved then for each of those aspects is psychological in nature. It simply testifies to the ‘interest’ that reality can offer. It is a way of awaking a sleeping world and of making it vivid to the mind. But if one attempts to extend and give a rational basis to that notion of truth, if one claims to discover in this way the ‘essence’ of each object of knowledge, one restores its depth to experience. For an absurd mind that is incomprehensible.

Some Gnostics are totally atheistic, and see the whole thing as a myth describing psychological processes (one of my friends doesn’t believe that Jesus even existed, a position called “mythicism,” with which I personally disagree).

The violence of war is random. It does not make sense. And many of those who struggle with loss also struggle with the knowledge that the loss was futile and unnecessary. This leaves psychological wounds among survivors as well as veterans. Many of the soldiers who fought in Vietnam must grapple with the realization that there was no higher purpose to the war, that the sacrifice was a waste. It is easier to believe the myth that makes such loss noble and necessary, despite the glaring contradictions.

There is an alchemical precept, known as theAxiom of Maria, which states: “One becomes two, two becomes three, and out of the third comes the one as the fourth.”Jung used this as an analogy for the psychological process of moving from unconscious to conscious wholeness.

Psychological rigidity, the idea has a psychoanalytic origin, is the attitude of subjects who on all questions give simple responses, summaries that are entrenched without any nuance, and they are little disposed to recognize discordant facts. This rigidity is not at all a psychological force, but a mask under which an extremely divided personality is hidden: it is a reaction formation...The subjects have a profound division within themselves and a repressed aggressivity toward their parents. The subjects avoid all ambiguity and proceed with dichotomies (obedient-authority, cleanliness-dirtiness, virtue-vice, masculinity-femininity dilemmas). Psychological rigidity is effectively born from relationships with parents and extends to moral ideas. The families of these children are, in general, authoritative and frustrating. The child creates a double image of his parents: one is beneficent and appears first, the other is aggressive and is deeply hidden ('good mother and bad mother')...The social aspect of the phenomenon is that these families are socially marginal (for example, the nouveaux riches, Italian or Irish minorities in American towns) and because of this they are authoritarian...The 'rigid' child often has racial prejudices that arise from what he projects onto 'exterior' minorities. What he cannot accept in his own personality. (For instance, the myths of black sexuality in the U.S.A. and myths of the battle of the sexes; everyone puts the faults on others that he does not want to recognize in himself)... Apparently liberal subjects can have an absolute, abstract manner: for example, they declare that all men are identical, from every point of view, and refuse to see differences in historical situations. What predicts psychological rigidity is less the adoption of this or that theory (except racist theories which, founded on a myth, are only justifiable as an explanation of psychological mechanisms); it is more the manner of adopting, justifying, and holding these opinions...The entire world is ambiguous, but what is important is the manner in which one deals with this ambiguity. Psychological maturity is shown in accepting to see ambiguity and to 'interiorize' conflict.

RECOMMENDED READING Brooks, David. The Road to Character. New York: Random House, 2015. Brown, Peter C., Henry L. Roediger III, and Mark A. McDaniel. Make It Stick: The Science of Successful Learning. Cambridge, MA: Belknap Press, 2014. Damon, William. The Path to Purpose: How Young People Find Their Calling in Life. New York: Free Press, 2009. Deci, Edward L. with Richard Flaste. Why We Do What We Do: Understanding Self-Motivation. New York: Penguin Group, 1995. Duhigg, Charles. The Power of Habit: Why We Do What We Do in Life and Business. New York: Random House, 2012. Dweck, Carol. Mindset: The New Psychology of Success. New York: Random House, 2006. Emmons, Robert A. Thanks!: How the New Science of Gratitude Can Make You Happier. New York: Houghton Mifflin Harcourt, 2007. Ericsson, Anders and Robert Pool. Peak: Secrets from the New Science of Expertise. New York: Houghton Mifflin Harcourt, 2016. Heckman, James J., John Eric Humphries, and Tim Kautz (eds.). The Myth of Achievement Tests: The GED and the Role of Character in American Life. Chicago: University of Chicago Press, 2014. Kaufman, Scott Barry and Carolyn Gregoire. Wired to Create: Unraveling the Mysteries of the Creative Mind. New York: Perigee, 2015. Lewis, Sarah. The Rise: Creativity, the Gift of Failure, and the Search for Mastery. New York: Simon and Schuster, 2014. Matthews, Michael D. Head Strong: How Psychology is Revolutionizing War. New York: Oxford University Press, 2013. McMahon, Darrin M. Divine Fury: A History of Genius. New York: Basic Books, 2013. Mischel, Walter. The Marshmallow Test: Mastering Self-Control. New York: Little, Brown, 2014. Oettingen, Gabriele. Rethinking Positive Thinking: Inside the New Science of Motivation. New York: Penguin Group, 2014. Pink, Daniel H. Drive: The Surprising Truth About What Motivates Us. New York: Riverhead Books, 2009. Renninger, K. Ann and Suzanne E. Hidi. The Power of Interest for Motivation and Engagement. New York: Routledge, 2015. Seligman, Martin E. P. Learned Optimism: How To Change Your Mind and Your Life. New York: Alfred A. Knopf, 1991. Steinberg, Laurence. Age of Opportunity: Lessons from the New Science of Adolescence. New York: Houghton Mifflin Harcourt, 2014. Tetlock, Philip E. and Dan Gardner. Superforecasting: The Art and Science of Prediction. New York: Crown, 2015. Tough, Paul. How Children Succeed: Grit, Curiosity, and the Hidden Power of Character. New York: Houghton Mifflin Harcourt, 2012. Willingham, Daniel T. Why Don’t Students Like School: A Cognitive Scientist Answers Questions About How the Mind Works and What It Means for the Classroom. San Francisco: Jossey-Bass, 2009.

Thus we find that myths are not just delightful yet idle stories of gods and goddesses, heroes or demons, from a forgotten time; they speak of living psychological material and act as a repository of truths appropriate to an individual's inner life, as well as to the life of the community. At these deep "layers" of the psyche, individual uniqueness gives way to autonomous functions, fields of psychic energy, which become increasingly collective; that is, they are inherent in humankind throughout history. Jung called this kind of psychic energy an archetype.

Loss and death, unrequited love and abandonment, are all part of Aphrodite's realm. Indeed, only by these dark shadows does her golden brilliance become a complete creation, smiling its immortal smile as well as looking on death with immortal eyes. Permanence is of Hera's world, not Aphrodite's. What belongs to her is a deep acceptance that passionate love does not last forever; and an equally deep acceptance that man is made to love. All the myths of these goddesses emphasize the pain, the grief and the mourning they experienced over the death of the son-­lover. We know the range of this goddess' emotions—joy and pleasure, yet also pain and grief. Emotions engendered by love's process are an integral part of her being.