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Is Objectification the Problem?

12 Jan

sexual-objectification

Is Objectification the Problem?

Since the beginning of the second-wave feminist movement in the 1960s, strident complaints have been made regarding men’s sexual objectification of women. The foundation of this complaint was, and is, that when men objectify women sexually they see and treat them as sex objects. This line of thinking suggests that reducing women to sexual objects results in their dehumanization, which not only creates but also perpetuates men’s abusive and harassing behavior toward women. Women have been demanding that men view them in a more comprehensive, respectful, and humanized manner. Sadly, despite the call to action by feminists and the recent #MeToo Movement for the end of sexual harassment and sexual abuse, the response from many men has been nothing short of abysmal.
The fact that some men dehumanize and exploit women through sexual objectification is real and this behavior needs to be addressed. However, to fully understand this phenomenon there is still a piece of the puzzle that has not yet been properly explained. Without an effective explanation of what constitutes objectification, the discussion will continue to only scratch the surface and never fully reach a comprehensive explanation nor provide an effective solution to the problem.
What is Objectification?
Objectification is a word that carries a heavy negative connotation. It is associated as a way of speaking, thinking, and acting that is considered morally wrong. Usually, criticisms of sexual objectification center on how women are displayed in advertisements, in films, in the news, and in the general culture. Viewing women as sexual objects are seen as dehumanizing because it treats women as commodities, or like something that can be possessed or dominated. This predominantly male behavior has serious social and psychological ramifications. Typically, sexual abuse is inflicted for the satisfaction of a person without regard for the other person involved, which disempowers and alienates the victim. When a person insults another person by making inappropriate comments or by making unwanted sexual advances, the affected person naturally feels exploited as an object for the other’s gratification. Often, the person affected doesn’t have enough control in the situation to stop the abuse. Additionally, the objectified person is sometimes feels forced to ‘own’ or accept the sexually abusive messages and actions that are used to control or weaken them. This can be especially damaging to their self-esteem and autonomy.
Is There Anything Positive About Objectification?
On the other side of the aisle, some argue that sexual objectification isn’t always entirely negative. Writers and researchers have pointed out that in normal intimate relationships certain qualities and physical aspects of a partner can be a ‘turn on’ for both partners, thus enhancing the intimacy between them. It should be noted that it is not unusual for women to also objectify their sexual partner’s body or appearance. For example, author D.H. Lawrence said that for some sexual partners a certain amount of objectification of either the woman or the man adds a genuine erotic quality to the relationship. Extreme erotic objectification, however, is considered fetishism, which can be directed toward a person’s body parts and also toward associated physical objects representing a person in an erotic way. That being said, if the objectification can remain in a healthy, unimposing state there actually can be a positive aspect to it.
Objectification as a Natural Phenomenon
As a whole, objectification is not inherently abusive. Objectification is a natural phenomenon that is embedded in the normal human experience of subject/object dualism. It is inherent in the normal cognitive interactions a person has with the world. In fact, in the world of concepts, thoughts and social roles, it is often necessary and for the most part unavoidable way that humans relate to what we perceive around us. It is through experience and learning that we come to categorize and develop a sense of order in our individual worlds. When we regard another person or thing as an object, it is a way of identifying characteristics of that person (tall, short, smart, pleasant, etc.) or thing and how they can be useful or not to us. We use objectification to focus on how those objects serve our own personal interests and purposes. However, this dualist subject/object relationship has an unfortunate tendency to devalue, isolate, and dehumanize other human beings.
There is the subject (I, me, and mine) and then the object (it, you, they and them). In this dualism, it is the object that we are attracted to or repulsed by. A person identifies objects in the environment that they have learned to like or not through cultural teachings or through personal experience. Then, once a person identifies something that they are attracted to him, or she has a natural desire to have it. Of course, it is the opposite for something they see as unattractive. The erotic objects are also culturally and personally subjective. This is all part of the typical human process of objectification.
In marketing, objectification is, of course, a very important principle and a lot of time and money are spent on manipulating and enticing people to want to have and own the advertised objects. The phenomenon of want and desire is often used as a way of inviting or seducing the attention and desires of another person. This can even be used as a type of sexual foreplay between consenting individuals. When it is agreed upon foreplay, objectification can be a pleasing interaction for all parties involved. It is this interaction or ‘dance’ between the subject and object that excites and draws them more intimately together. In this way, when understood and used correctly, erotic objectification can be a normal process used to facilitate attraction.
Therefore, the point I most want to emphasize is that objectification is a natural classification system based on the dualistic subject/object relationship we have with the world around us. The subject is the self and the object is that which is represented in the environment. These poles can be switched where the self, through a reflection like in a mirror, objectifies oneself (I am fat, beautiful, etc.) and is either liked or disliked. Studies have clearly shown that in terms of how women objectify or view their own body type, appearance, and even personality, they commonly introject, or incorporate, outside perceptions. These can include male opinions, advertisements, and many other forms of ‘brainwashing’. Such introjection can result in a woman adopting a negative perception of herself leading to low self-esteem or, in the case of excessive positive perceptions, it can lead to arrogance. While introjection is a natural reaction, it can clearly lead to less than desirable outcomes.
What is the Real Problem?
When it comes to ‘objectification’, feminists are not objecting to the process of objectification itself, but rather the sexual harassment and sexual abuse that develop from it. Instead, there are two significant contributing factors to the problem of sexual abuse and harassment. The first is the sexist society, which encourages and allows the dehumanization of those being objectified solely in a sexual way. The relegation of a person to a sex object not only negatively affects the self-perceptions of those affected but also encourages their being treated in an abusive and condescending manner. The second factor regards the ethics and morality of the harassers and abusers. When a person sees a pleasing object in their environment, they can normally restrain themselves from taking or possessing it. There are a number of reasons why people restrain themselves. They might do so because of the fear of negative consequences, it might be an understanding and respect of personal boundaries, or it could be the knowledge that it is ‘wrong’. If a person does take whatever they like and desire, there is a breakdown in the pact each of us as individuals have with the accepted social code of legality, morality, and ethics.
Most cultures implicitly follow the well-known general rule of ‘do unto others as you would have them do unto you.’ In ethics, the ‘right’ behavior requires self-restraint and self-responsibility regarding one’s interaction with the people and objects in their environment. It is a maturity that humans learn through healthy interactions with their families and society as they grow up. Since neurologically based impulse control disorders are rare, the vast majority of abusive actions taken toward others are choices that are rooted in the absence of ethical principles and considerations. Abusive individuals are selfish, immature, and typically lack empathy or respect for other people. They seek their own personal gratification regardless of the impact it might have on another person. If this tendency goes unchecked, it can easily become habitual and by extension harder to suppress. Objectification is merely a tool for a willful abuser to fulfill their desires.
Therefore, it isn’t simply the objectification that creates the behavior to which feminists object. In fact, without understanding the subject/object cognitive process, we are only describing the manifestation of objectification (for deeper analysis about dualism subject/object see my book, The Buddha’s Gift: A Gift of Wellbeing and Wisdom). When we only describe the action of objectification or harassment, it remains, just that, a description. More than a description, we need an explanation that truly understands the root cause. Without understanding the root cause there can be no remedy, only a continuation of the current frustration and anger. So, I propose that it is now time for the feminist movement and the #MeToo movement to better define and thereby understand and remedy the objectification discussion.
The Primary Causes
Media culture and the men and women who are influenced by the media is a primary cause of sexual harassment and sexual abuse that is linked to objectification. The sexist media culture obsessively sexualizes women through for-profit advertisements, fashion, pornography, etc. It is the profitable sexual objectification of a woman’s body by modern culture that bombards, oversaturates, and entices men to continue to sexually objectify women. In effect, this creates a significant part of the problem. The media creates a norm for what is desirable or not when it comes to the physical female shape. Marketing is often blamed because the thin women with long legs body type most idealized in modern times were certainly not the standard in past generations and cultures. In fact, it is still not the standard of beauty in other non-European and indigenous cultures. Men are influenced by this sexist culture, that fosters immature, unethical attitudes and behaviors which lack empathetic responses. From an early age, men are brought up in a patriarchal society that tells them that it is okay to react with obsessive thinking and oppressive compulsive actions when they see and interact with women.
My proposition is that sexual harassment and abuse is mainly not from the objectification itself, but, more importantly, it is men’s lack of emotionally intelligent behavior. A mature response to erotic material is an acceptance of what it is within the larger, more complex web of personal attributes that each person has. Additionally, an emotionally developed person understands that their likes and dislikes have been culturally influenced and have no inherent exceptional meaning. Giving respect and understanding to other people without selfish, egotistical and narcissistic baggage is much easier for an emotionally mature person than an emotionally immature one. An empathetic person can objectify and recognize another person as erotically pleasing, while also realizing that this objectification will never be a sufficient reason for them to dehumanize and debase a person through harassment or abuse.
Looking at this issue from a men’s liberation point of view, as depicted in the significant Berkley Men’s Center Manifesto, the significant issue is not objectification. Instead, the most significant issue is how our modern culture uses this subject/object relationship to create a juvenile connection to an erotic object. Men, or any person, who act toward another human being in a flagrant and openly harassing manner are clearly showing immaturity, as well as selfish tendencies. To counter this on an individual level, anti-abuse policies need to do more to promote empathetic and ethical behavior towards women rather than simply discouraging harassing behavior. This would ultimately result in personal relationships that consist of positive, empathetic, and kind behaviors, which would create a happier, more satisfying society for all.
What Needs to Happen Now?
Society has to change. A patriarchal sexist society sends the message that men are more privileged than women. It also proposes that men not only have the right but the obligation to control and subjugate women through harassing and abusive behavior. Sexual harassment and sexual abuse are surely both decisions made from a position of elitism and entitlement. Such entitlement does not encourage restraint, respect, or compassion for another person. This denigration of women is often reinforced by the groupthink phenomenon where some men conform to and support each other’s abusive way of thinking. Women, as well as emotionally mature men, must openly object to such behavior and give opposing feedback to men who act in obnoxious and sexist ways.
When each person in a relationship is seen not as an object to be used or manipulated but instead viewed with empathy, respect, and understanding, each person is better able to see one another as an equal. The natural interplay between subject and object can happen in a mature and interdependent relationship where the wholeness of the other person is honored and appreciated. In a relationship where each person’s feelings, thoughts, and sensitivities are esteemed, the natural function of objectification will be allowed to manifest within the bounds of an ethical and respectful exchange. Compassion, after all, is the natural opposite of narcissism.
Finally, any extreme objectification process that often leads to dehumanization is not only relevant to the discussion regarding sexism, but also racism and religious extremism. Since prejudice is the result of an exaggeration of the subject/object duality, it is relevant to all ideologies that define another human through the narrow scope of bias and dogmatism. It is the hope that with a clearer understanding of the subject/object relationship and through teaching emotional intelligence, maturity, and respect for others, people will want to act ethically and respectfully toward others and shed narcissistic selfishness and brutality.

What Is your Newest Book About?

9 Jun

Since I first posted about the publication of my newest Book- The Buddha’s Radical Psychology: Explorations, I have had numerous inquirers asking about the content of the book. I thought the quickest look at the book contents would be to list the Table of Contents. Good reading!

The Buddha’s Radical Psychology: Explorations

Contents

Preface…xi

Chapter 1 Introduction 1

Chapter 2 Self/No-Self 7

Chapter 3 Self as Construction 23

Chapter 4 The Human Being as a Collective, Unified Unit 35

Chapter 5 Awakening and Enlightenment: Psychological Transformation and Transcendence 61

Chapter 6 Enlightenment: Reality, Actuality and Transcendence 73

Chapter 7 Knowing and Not Knowing – What is Possible? 81

Chapter 8 The General Doctrine of the Law of Dependent Co-arising 99

Chapter 9 Kamma 109

Chapter 10 Sense of Agency 119

Chapter 11 Agency Labelled as Self 129

Chapter 12 Dividing Existence – Duality 143

Chapter 13 Language Construction of Duality 163

Chapter 14 Identification 181

Chapter 15 The Buddha’s Compassion 197

Chapter 16 Memory 207

Chapter 17 The Unconscious 227

Chapter 18 Habits 243

Chapter 19 Cognitive Biases 253

Chapter 20 Meta-cognition and Mindfulness 267

Chapter 21 Automatic Influences on our Actions and Perceptions 277

Chapter 22 Organisms as Coherent Embedded Systems 299

Chapter 23 Happiness 379

Chapter 24 The World without a ‘Self’ 391

Chapter 25 Closing Thoughts 405

Appendix A Explanation of the effects of stress on the different systems of the human body 411

Appendix B Special experiences 415

About the Author

Rodger R. Ricketts, Psy.D. is a clinical psychologist and mindfulness meditation teacher. He has been studying Buddhism for over thirty years, both as part of his own personal quest and also in the application its principles as a therapeutic tool in psychotherapy. He has written three books exploring the foundation of the Buddha’s Teaching in psychology. Rodger has given numerous presentations at wellness and professional psychological conferences on the topics of cognitive psychology, mindfulness and wellbeing. Rodger continues his study of both science and Buddhism, and maintains a regular meditation practice.

Newest Book Now on Amazon- Buddha’s Radical Psychology: Explorations

11 May

The Buddha’s teachings are, at heart, a way of life based on a revolutionary psychology which emphasises the cultivation of wisdom and compassion. Through an exploration of significant, recent findings and thought in psychology, neuroscience, biology, physics, linguistics, ecology and culture, this book shows how the Buddha’s teachings are at the cutting edge of the new direction that psychology must take to reflect and apply the latest trends in science.

Now available on Amazon – a great read!

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Thoughts about The Buddha’s Teaching: Seeing Without Illusion

18 Jan

 

The Buddha placed primary importance on our thinking and volition. In fact our difficulties arise when our thinking is unwholesome, in the past and in the present. Our citta or heart/mind is our kingdom, or our own mentality. It is our private place where the swirl of thoughts continually pass across our mind. No one but yourself can know what truly goes on there. There is both privacy and the possible control to think the thoughts you want. You can choose which thoughts to accept or refuse. Which ever thoughts you allow will shortly be expressed through your volition in the outer environment. Once you think the thoughts, you can not take them back. Your choice lies in thinking or not thinking them in the first place. The more you think unwholesome thoughts, it is like taking a substance that will sicken you both physically and mentally. What your mind dwells on will sooner or later become your ‘world’ and you will attract those energies to you. To entertain and encourage thoughts and feelings of anger, jealousy, resentment, greed, etc., is certain to not only damage your health in some way but also cause a lot of trouble and suffering in your life. So the Buddha taught you to be Mindful or aware every moment onwards, to watch even your habitual thinking with utmost care and nurture and promote only wholesome and skillful thinking. May All Beings be Well and Happy.

The Buddha emphatically declared that the first beginning of existence is something inconceivable.“When this exists, that comes to be; with the arising of this, that arises. When
this does not exist, that does not come to be; with the cessation of this, that ceases, namely: dependent on ignorance, arise volitional formations … and so on … Thus is the ending of this whole
mass of suffering.”There is a flux of
psychological and physiological changes, a conflux of mind and body (nāma-rūpa).Anamatagga Saṃyutta, S II 179
And even now in physics, they say that ‘Now’ is not something that moves forward but it is the empirically-always-present field of change which is the domain in which events are created. Therefore, the future is always indeterminate and creating new possibilities opening for genuine free will. Ruth E. Kastner

The young man said to the Buddha, ‘I will take up the Eightfold Path when I am older, but first I want to enjoy myself and have fun.’ Many people have this idea that by following the Eightfold Path they will be giving up things like intense sense pleasures and self-importance as well as riches and beautiful objects that they will regret not having experienced later. Instead this misses the big picture which is that what one truly comes to sacrifice by personal development through the Buddha’s teachings is selfishness, fear, alienation, insecurity, physical malady, unwholesome pleasures, pride, vanity, doubt, jealousy, self-pity, cravings, anger, hatred, etc. and, instead, what one gains through the Bhavana training includes immeasurably more happiness, peace, joy, compassion, bliss,serenity and vastly improved relationships with all sentient beings as well as oneself. So only giving up things that are not truly worth having and instead gaining that which is, is the final ample compensation for proceeding diligently on the Eightfold Path until achieving Enlightenment.

The Buddha gave to all a practical method (Eighfold Path) for the development of the mind and heart for the shaping of our lives to eventually achieve Awakening or Enlightenment. He did not teach theology or doctrinal orthodoxy. The Buddha understood that all religious doctrines and theology are human inventions built up by the particular authors out of their own mentalities and foisted on people’s minds from the outside. Instead, The Buddha was the teacher who gave the lessons and, if we so want, we are the ones who practice sincerely what he taught and thereby develop our own insights and knowledge of especially the primary Three Universal Truths of Impermanence, No-Self and the existence of Suffering. In Buddhism this is entirely a matter that each individual has to settle for him/herself. But if one makes the effort sincerely- the benefits appear immediately.

A wonderful and powerful practise is with especially people we have difficulty with but also all people- when you see or interact with that difficult person imagine seeing their living Buddha Nature and then you will see the layers and type of ignorance with which you are interacting. This practice is good for not only maintaining our own composure but also helps in our judgement of the difficulty of the situation. With metta.

The Realms or Worlds from ‘hell’ to ‘heaven’ are commonly described as extra human realms but they are also instructive to us when viewed as all of our ranges of mental experience created by our conscious as well as non-conscious mental or cognitive processes.

 

Whatever we give our attention to, is what governs our life – mentally and physically. We have a freedom in our ability to choose what we direct and maintain our attention on. What we consistently pay attention to becomes our ‘world’ and habitually dominates it. If we constantly direct our attention on the ever-changing, impermanent outer world we suffer anxiety and uncertainty; if we direct our attention on nothing in particular then nothing in particular is expressed in our life with uncertainty and boredom. If we direct our attention to the four divine internal states and eventually arrive at Emptiness we experience happiness/bliss, good health, compassion, wisdom and certainty in the Truth of the Four Noble Truths.

Metta (loving-kindness) is defined as follows: Loving-kindness has the mode of friendliness for its characteristic. Its natural function is to promote friendliness. It is manifested as the disappearance of ill-will. Its footing is seeing with kindness. When it succeeds it eliminates ill-will. When it fails it degenerates into selfish affectionate desire. Eventually, one can begin to practice loving-kindness towards a dearly beloved companion, and then towards a neutral person as very dear, or towards an enemy as neutral. It is when dealing with an enemy that anger can arise, and all means must be tried in order to get rid of it. As soon as this has succeeded, one will be able to regard an enemy without resentment and with loving-kindness in the same way as one does the admired person, the dearly loved friend, and the neutral person. Then with repeated practice, jhana absorption should be attained in all cases. Loving-kindness can now be effectively maintained in being towards all beings.Ñanamoli Thera

However, those who believe in a soul only too often override the limits set by experience and concern themselves with “something completely unknowable,” as Bertrand Russell says. Moving along these wrong tracks of thought, they readily admit that all cognizable and experiential constituents of the “personality” are subject to constant change, to an unceasing rise and fall; and for that reason they, of course, cannot be considered as an abiding ego. But it is, so they believe, just from behind or beyond the cognizable and experiential components of the personality that the true eternal self or soul appears which, naturally, must be beyond cognition and experience. What is wrong in such a position and in these conclusions, has chiefly to be attributed to the fact that an empty concept has been raised to the dignity of man’s true essence or core—a concept obtained by mere abstract ratiocination, having nothing in common with observation and experience. The futility of such a play with words has been shown by Kant. For him a way of thinking that transgresses the limits drawn by experience is a playing with ideas, and the alleged vision of something imperceptible is “a poetic fiction transcending everything imaginable, a mere whim.”The Buddha and his monks, however, are no dreamers chasing after metaphysical phantoms. They are sober realists who will not admit such groundless speculations even to the range of their considerations or refutations. Dr. Anton Kropatsch, Vienna

I’ve looked at life from both sides now

From up and down and still somehow

It’s life’s illusions I recall

I really don’t know life at all -Joni Mitchell

This is the true question that the Buddha’s teachings really address – ‘Do I Really Know Life At All?’ And in investigating the question, the answer becomes quite clear- for the uninvestigated mind, No…I don’t. All existence is much too complex, interrelated and deep for us prideful humans to truly comprehend and indeed mystery is the result. But this is not a defeat but an affirmation of our embeddness and interrelatedness with All of other existence. Not the folly, alienation and separateness of the conceit of humans being the supreme being of the universe or even earth but the authentic identification of the true ecological, co-arising nature of all things. You will hear people say, ‘I am trying to find myself.’ But if you want to find your-self, then transcend your-self. When we transcend our-self, we truly find each other and our interconnection with all. We are not alone! Just look around you, there are creatures of life everywhere. If we feel alone, that is our blindness to life all around us, our suffering of alienation created by the illusion of separateness and ‘I’.

The Buddha understood how humans create “conceptual proliferation”- thinking, a representational and abstracting process that they believe and attach to. This is another way to speak about that:
When the animals evolved the talent to produce a virtual presence, they acquired a soul.
Then there was a God to be adored.
And an Adam was created.
As production of virtual presences increases, man’s tie to the Real decreases. Soon, he praises innovation and inhuman courage. He invents thrills and excitements. He relies on myths and mysteries. He downgrades Nature with a reckless chisel. Life becomes the Grand Illusion. With a facility in the manipulation of the virtual presences, the primal Superman was born. With perfection in the art, a second Devil took charge. It was then that man came to defy the God. The interminable conflict thrusting the virtual presences against the real intensifies. R. G. H. Siu

Upon Awakening the Buddha realized emptiness and the illusion of duality and a substantial Self- the consequences of the ignorance of dualistic thinking is expressed well in the following quote by Professor l. k. Tong-‘And so you opted for the substantialist’s art of self making, Cutting off all umbilical cords to the Mother of Field-Being. You first dignify yourself in the kingly robes of an independent entity, enthroning yourself in the lonely kingdom of ego-substance. Then with the projective magic of your subjective substantiality, you objectify everything on your way to Godlike rigidity. And with the pointing of the substantializing wand, a bond was broken; a shade of mutuality has withered and waned. Now everything becomes merely external and separate from everything else. External is your objective world, you objectified a God, and your objectified self. Anything you cannot safely possess and control you relegate to the dark side of the Other, the Hell, the objective pole, And condemned it as ugly, or evil. Oh, in carrying your Godlike rigidity to all eternity (as if you were in fact rigidly eternal), you, a virtuoso in dualization, have created the most unhappy situation.’

In the Kalamas Sutta, the Buddha said, ‘Now, Kalamas, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ When you know for yourselves that, ‘These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness’ — then you should enter & remain in them.’ 
Many honest seekers today of the Truth, like the Kalamas, become confused and worried by the many conflicting and inconsistent sects and theologies that are pronounced daily by so many people calling themselves the ‘light to follow’. The Buddha provided a simple and direct test to guide us to know the truth of his teaching: trust yourself, your own experience, and through your experience of the correct teachings which you have found to be reliable and insightful – follow and use. Those people who are “the wise” will teach with the plan that you will see the benefit for yourself through your experience and transformation and not through blind faith and, therefore, you don’t become a slave to their wisdom, instead, you use your reason, your common sense, and your own experience as the ultimate guide and confirmation. So you develop insights for yourself ultimately. While you can benefit from reading books and listening to teachers, etc, your true reliance is upon your real understanding created through the real work that must ultimately be done in transforming and purifying our individual mind. In the end you know for yourself the confirmation of the Buddha’s teachings – there is suffering and the ending of suffering- and this is the only authority needed or desirable.

‘To avoid all evil, to cultivate good, and to purify one’s mind—this is the teaching of the Buddhas.’ (Dhammapada 183.) Throughout human history, innumerable plans and schemes and doctrines have been invented to make people happy, serene and compassionate by making changes in human’s external conditions while leaving the quality of the mentality untouched and the result has over and over again been the same- failure. The Buddha taught that this failure is so because the very nature of our external existence is only changed by the purification of our conscious awareness. The difficulty for human history and never finding the key to happiness and compassion is that purification of one’s mind takes effort, diligence and devoted practise to be successful. We must have constant unceasing vigilance and mindfulness to break the old unwholesome mental habits which are so troublesome. The Buddha understood this but also understood the benefits that arise when we do the Eightfold Path with the result of Nibbana. ‘This is peace, this is exquisite — the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Nibbana.’— AN 3.32

To purify our mind as the Buddha taught, we need to release any anger or resentments toward others or our self. When we experience hurt, disappointment, deception, etc, from other people, these feelings sink into our memory and cause inflamed and festering emotional/psychological wounds of anger, resentment and possibly revenge. To purify our mind, we need to forgive. Forgiveness is a conscious, willing decision to release any feelings of resentment or vengeance toward a person or group who has harmed you, regardless of whether they actually deserve your forgiveness. Forgiveness is difficult and it does not mean condoning or excusing offenses nor does it does obligate you to reconcile with the person who harmed you, or release them from accountability. Instead, forgiveness brings the forgiver peace of mind and frees him or her from corrosive anger and resentment. Forgiveness involves letting go of deeply held negative feelings but also maintaining a feeling of at least neutral good will toward everyone who may have injured you in any way. In that way, you to recognize the pain you suffered without letting that pain define you, enabling you to heal. By forgiveness, you set yourself free from the attachment to the link that you maintain even mentally to the past and the negativity. Setting yourself free from the attachment, releases you.This includes forgiveness of oneself for actions you did that you now understand were unwholesome and unskillful. Through purification and letting go of the guilt or resentment, happiness and peace will follow as well as increased wisdom and equanimity.

quotes about Unity of mind/body, consciousness, universe, 6th sense,synchronicity,choice, intention

14 Dec

..an order parameter isomorphism connects mind and body, will and brain, mental and neural events. Mind itself is a spatiotemporal pattern that molds the metastable dynamic patterns of the brain. Mind-body dualism is replaced by a single isomorphism, the heart of which is semantically meaningful pattern variables…. we sould take Sherrington’s “enchanted loom” image of the brain very seriously indeed.         To provide a comprehensive online resource for those interested in learning about a sixth sense we call the squiggle sense. Why? Although all human beings possess the squiggle sense, most are unaware that they do. JA Scott Kelso  

Choice is the degree of freedom of potential action of a quantum coherent organism which is maximally spontaneous and free.  Rodger

The “self” is a representation of the autopoietic  life experience of the quantum coherent human organism. Rodger

The “mind” is not distinct from the body. There is no mind/body dualism. The mind is the embedded consciousness of the quantum coherent organism. Therefore, the “mind” is intimately responsive to the physical aspects of the body-at all levels. Rodger

Intention is the innate autopoietic matrix of the quantum coherent organism. Rodger

Can’t have our cake and eat it too: The price we pay for living/activity is the arrow of time. Rodger  

Consciousness emerges as a manifestation of the dissipative quantum dynamics of the brain. Professor Abrams

What does all this mean for consciousness? It simply means that reality, as empirically and mathematically demonstrated, does not exist in terms of a separately existing thing from which we take data. It means that reality is a question of a great number of configurations in which consciousness, the measuring device, and the thing measured exist in a configuration in which consciousness is an innate and intimate element. It means,… that consciousness is a necessary and original aspect of the universe as a whole and that consciousness is not merely an epiphenomenon piled on top of some material complexity, but that it was always already there in some aspect yet to be determined; … it means that the intuition of Nietzsche, the cosmic will to power, as described in Beyond Good and Evil, section 36, reflects a quantum mechanical view of the world. Nietzsche’s BGE 36 does nothing less than raise the question, consistent with the cosmology of his cosmic will to power, of the inseparability of perception from the material-energetic universe, a world which is not really external anymore–… it is, I believe, the most astonishing page in the history of philosophy… This is an ontology in which the stuff of the universe, whatever we may call it, has the element of consciousness. You cannot understand this statement if you insist on adhering to the idea of local and pre-existing reality for which you have been prepared by 2500 years of Platonism. What does this have to do with the macroscopic world? Let us turn to the idea of “coarse-graining”, a good introduction is found in Gell-Mann’s The Quark and the Jaguar. And let us remember that reality exists as a series of configurations and not as pre-existing and absolute local reality on which we will exercise our unprejudiced, scientific method. To put it another way–there are a great number of parallel universes and no original created and absolutely existing universe to which we blithely apply the scientific method in order to find out the truth. William Plank

It is clear that in some way, human nature is nature observing itself. This involves a self-referential recursion that must somehow be drawn from the wellsprings of its own nature. Human beings can be thought of quite literally as the complementary nature observing itself. This indicates that nature must entail some kind of non trivial self-reference. JA Scott Kelso,DA Engstrom

The universe must be self-reflectively aware of itself as reality-in-itself to manifest the order that is a prior condition for all manifestation of being. Since consciousness in its most narrow formulation for human beings can be defined as self-reflective awareness founded upon a sense of internal consistency or order, we can safely argue that the universe is, in this sense, conscious. Complementary constructs appear to be as fundamental to our conscious constructions of reality in ordinary and mathematical languages as they are to the unfolding of progressive stages of complexity in physical reality. The suggestion is that human consciousness infolds within itself the fundamental logical principle of the conscious universe, and is thereby enabled to construct a view of this universe in physical theory which describes the unfolding of the cosmic order at previous stages in the life of the cosmos.  M Kafatos, R Nadeau

Reality… is pictured as a limitless series of levels which extend to deeper and deeper subtleties and out of which the particular, explicate order of nature and the order of consciousness and life emerge. Synchronicities can therefore be thought of as an expression of this underlying movement, for they unfold as patterns of thoughts and arrangements of material processes which have a meaningful conjunction when taken together. F.D. Peat

In discussing singularity,”…the expansion is better envisaged as that of space itself, carrying the galaxies along for a ride. So when all the matter of the Universe was gathered together, that was because the space between galaxies was shrunk(or rather, not yet expanded). Space itself, and time, were created, like matter, in the big bang; there was no ‘outside’ into which the explosion expanded.”Davies/Gribbin

“In physics, combination of space and time used in the theory of relativity. When developing relativity, Albert Einstein showed that time was in many respects like an extra dimension (or direction) to space. Space and time can thus be considered as entwined into a single entity, rather than two separate things.” Dictionary  

“Within other rhetorical contexts, Dogen goes to equate time with one’s body and mind, ….These kinds of identification between time and the world suggests that space and time are inseparably interconnected and interpenetrate each other. In fact, Faure observes that Dogen’s ontologization of time is simultaneously a spatialization of it.”C.Olson

 “The space/time continuum -A very simple definition: space and time considered together as one entity.”D. Faige

“The views of space and time which I wish to lay before you have sprung from the soil of experimental physics, and therein lies their strength. They are radical. Henceforth space by itself, and time by itself, are doomed to fade away into mere shadows, and only a kind of union of the two will preserve an independent reality.” –Hermann Minkowski

“This being present, that arises; without this, that does not occur.  Everything is interconnected. If you were not, at this moment, and did not tie up or ever tie up all the aggregates or constituents that make you up, then those aggregates or constituents either might not have ever existed, or if they did, would be split up and used somewhere else, bumping everything from where it is to some other place…because if you were not, that is, never existed, then everything and every part that ever proceeded leading up to you being you would not have unfolded the way it has or be where it is or was or be impacted by what you are or have done or will do.”

It (psychological phemomena)is, surely, an ecology(Gibson), a synergy( Haken), a Gestalt(koffka), a coalition (Shaw&Turvey), a communion(Buddhism) – a deep and inextricable interaction between organism and environment (if such a distinction is accepted, for reasons of scientific analysis. P. Treffner