The subconscious is not directly accessible to ordinary introspection, but it is capable of being "tapped" and "interpreted" by special methods and techniques such as random association, dream analysis, and verbal slips (commonly known as a Freudian slip), examined and conducted during psychotherapy. Thoughts, feelings and urges that are repressed are all present in the subconscious mind and "issues" need to be "worked out" with pr ...

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Unconscious mind, Unconscious mind - Pre-Freudian history of the idea, Unconscious mind - Freud's definition, Unconscious mind - Controversy, Unconscious mind - Terminology, Unconscious mind - Unconscious mental processes, Unconscious mind - Questions about Unconscious mind, Unconscious mind - Application of unconscious

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Unconscious mind, Unconscious mind - Pre-Freudian history of the idea, Unconscious mind - Freud's definition, Unconscious mind - Controversy, Unconscious mind - Terminology, Unconscious mind - Unconscious mental processes, Unconscious mind - Questions about Unconscious mind, Unconscious mind - Application of unconscious

Read more here: » Unconscious mind: Encyclopedia II - Unconscious mind - Unconscious mental processes

Many modern philosophers and social scientists either dispute the concept of an unconscious, or argue that it is not something that can be scientifically investigated or discussed rationally. In the social sciences, this view was first brought forward by John Watson, considered to be the first American behaviourist. Among philosophers, Karl Popper was one of Freud's most notable contemporary opponents. Popper claimed that Freud's theory of the unconscious was not falsifiable. Still, many, perhaps most, psychologists and cognitive scientists agree that many things of w ...

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Unconscious mind, Unconscious mind - Pre-Freudian history of the idea, Unconscious mind - Freud's definition, Unconscious mind - Controversy, Unconscious mind - Terminology, Unconscious mind - Unconscious mental processes, Unconscious mind - Questions about Unconscious mind, Unconscious mind - Application of unconscious

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The notion of an unconscious or subconscious has been defined in a variety of ways over time, but in psychology it is considered to be the deepest level of consciousness, a part of which we are not directly aware, but still contains elements that affect conscious behavior. As defined by Sigmund Freud, the psyche is composed of different levels of consciousness, often defined in three parts as the waking consciousness, preconsciousness (which can be recalled with effort), and beneath both of these, the unconscious (which is beyo ...

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Unconscious mind - Pre-Freudian history of the idea Unconscious mind - Freud's definition Unconscious mind - Controversy Unconscious mind - Terminology Unconscious mind - Unconscious mental processes Unconscious mind - Questions about Unconscious mind Unconscious mind - Application of unconscious

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Why we laugh has been the subject of serious academic study, examples being: Sigmund Freud's "Jokes and Their Relationship to the Unconscious". Marvin Minsky in Society of Mind. Marvin suggests that laughter has a specific function related to the human brain. In his opinion jokes and laughter are mechanisms for the brain to learn Nonsense. For that reason, he argues, jokes are usually not as funny when you hear them repeatedly. Edward de Bono in "The mechanism of ...

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Joke, Joke - Psychology of jokes, Joke - Types of jokes, Joke - Yo' mama jokes, Joke - Political jokes, Joke - Question–answer, Joke - Dirty jokes, Joke - Sick jokes, Joke - Little Johnny jokes, Joke - Ethnic jokes, Joke - Sexist jokes, Joke - Less offensive versions, Joke - Blonde jokes, Joke - Jokes about animals, Joke - Shaggy dog stories, Joke - You have two cows, Joke - Duck jokes, Joke - Religion in jokes, Joke - Other classes of jokes

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Why we laugh has been the subject of serious academic study, examples being: Sigmund Freud's "Jokes and Their Relationship to the Unconscious". Marvin Minsky in Society of Mind. Marvin suggests that laughter has a specific function related to the human brain. In his opinion jokes and laughter are mechanisms for the brain to learn Nonsense. For that reason, he argues, jokes are usually not as funny when you hear them repeatedly. Edward de Bono in "The mechanism of ...

See also:

Joke, Joke - Psychology of jokes, Joke - Types of jokes, Joke - Mathematical jokes, Joke - Yo' mama jokes, Joke - Political jokes, Joke - Self-deprecating humor, Joke - Question–answer, Joke - Dirty jokes, Joke - Sick jokes, Joke - Little Johnny jokes, Joke - Ethnic jokes, Joke - Sexist jokes, Joke - Less offensive versions, Joke - Blonde jokes, Joke - Jokes about animals, Joke - Shaggy dog stories, Joke - You have two cows, Joke - Duck jokes, Joke - Religion in jokes, Joke - Other classes of jokes, Joke - External links

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Nyaya - the philosophy dealing with a logical analysis of reality, also known as nyaya-darsana. This system of philosophy was founded by Maharsi Gautama (see Gautama in the Glossary of Names).

The nyaya-darsana accepts sixteen principles:

1) pramana (evidence; the means to obtain factual knowledge) ,

2) prameya (that which is to be ascertained by real knowledge) ,

3) samsaya (doubt about the point to be discussed) ,

4) prayojana (a motive for discussing the point in question) ,

5) drstanta (citing instances or examples) ,

6) siddhanta (demonstrated conclusion of an argument) ,

7) avayava (component parts of a logical argument or syllogism) , 8) tarka (persuasive reasoning) ,

9) nirnaya (deduction, conclusion, or application of a conclusive argument) ,

10) vada (thesis, proposition, or argument) ,

11) jalpa (striking disputation or reply to defeat the argument of the opposition) ,

12) vitansa (destructive criticism; idle carping at the assertions of another without attempting to prove the opposite side of the question)

13) hetv-abhasa (fallacy; the mere appearance of a reason) ,

14) chala (deceitful disputation; perverting the sense of the opposing party’s words) ,

15) jati (logic based merely on false similarity or dissimilarity) , and

16) nigraha-sthana (a weak point in an argument or fault in a syllogism).

According to nyaya-darsana, misery is of nineteen types: the material body, the six senses including the mind, the six objects of the senses, and the six transformations - birth, growth, production, maintenance, dwindling, and death. In addition to these, happiness is considered as the twentieth form of misery because it is simply a transformed state of distress. The naiyayikas, adherents of the nyaya-darsana, accept four types of evidence: pratyaksa (direct perception) , anumana (inference) , upamana (comparison) , and sabda (the authority of the Vedas).

The nyaya-darsana accepts the existence of eternal infinitesimal particles known as paramanu. These, they claim, are the fundamental ingredients from which the creation has sprung. But in order for the creation to take place, there is need of an administrator who is known as Isvara, Sri Bhagavan. Bhagavan creates the world by setting the atomic particles in motion. Like these atomic particles, Isvara is eternal and without beginning. Although the naiyayikas accept the existence of Isvara, they do not believe that He personally carries out the creation. He is merely the primeval cause. By His desire, the atoms are set into motion whereupon they create all the subtle and gross elements from which the creation comes about. According to the nyaya-darsana, the jivas are innumerable, eternal, and without beginning. The naiyayikas do not think that the jivas are of the nature of consciousness, but that they are only substantive entities which may be associated with intellectual, volitional, or emotional qualities as a result of a proper combination of causes and conditions. The nyaya-darsana  advocates that the jiva and Isvara are two entirely separate truths. The jiva’s material existence is due to karma. The creation occurs under the influence of karma, and within the creation the jivas suffer the reactions of their karma. Isvara’s sole function is to set the creation in motion and to reward the results of karma.

The naiyayikas say that the jiva can attain liberation from material existence through philosophical knowledge of the sixteen principles. They define mukti as complete cessation of material misery. There is no factual happiness in mukti. In this liberated condition the jiva is as if unconscious.

(See also: Nyaya, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Mesmerism Named for Friedrich Anton Mesmer (1734-1815), a Viennese physician who conceived the idea that diseases could be healed by stroking the afflicted parts of the patient's body with magnets. Later he discovered that the same healing effect could be produced by stroking or making passes over the afflicted parts with the hands. Hence the name animal magnetism as descriptive of this method of healing which today is generally called mesmerism.

Mesmer's fundamental idea was that there resides in man a power, an odic force or nerve energy, which can be projected by the will and directed either to heal and cure, or to harm and kill. All people possess this power in varying degrees. The very life-atoms which continually enter and leave not only our physical bodies, but the higher parts of our composite nature, are charged with and carry with them this odic force or mesmeric influence. We continually exchange these life-atoms with other beings, unconsciously to ourselves, and with those kingdoms according to their respective natures or planes.

Mesmerism, however, means the conscious or unconscious projection by a human being of this odic or vital nerve force or magnetic fluid. But the possession of this power depends upon the physical vitality and health rather than the moral or spiritual status of the operator; while the quality of this power is very greatly influenced by the moral or spiritual status of the operator. In this lies the danger of the practice of mesmerism, for unless the operator is pure minded and of high moral character, the physical vitality or magnetic fluid which he projects to the patient will be morally tainted and may constitute a grave danger to the patient who, while apparently deriving physical benefit from the treatment, may become morally weakened by it, be it in however small degree.

In accordance with the constant transmigration of life-atoms between person and person, and among all the kingdoms of nature; and, as those life-atoms are of all planes -- physical, vital-astral, psychic, intellectual, and spiritual, each being of the nature of that plane and hence the carrier of the life-essence, prana, odic force, or magnetism of that plane -- it follows that no person can live to himself alone; but that all people influence one another either for good or ill, particularly those who are closely associated together. This is the occult significance of the power of example good or bad, the power of a cheerful, courageous, optimistic nature, or of a nature of opposite character. Hence we may speak of the mesmeric influence as operative theoretically on all planes; but when used for purposes of physical or psychic healing, it operates on the physical and psychic planes alone, because of the vital carriers or life-atoms in question.

Even so considered, the mesmeric influence not only supplements and thus arouses to renewed activity the latent vitality of the patient, but acts indirectly upon the patient's mind and will, by helping to remove the inhibitions upon the action of these due to physical suffering and lack of physical health; and can be used for either good or immoral ends when the influence is directed to the mental and psychic nature of the patient.

But mesmerism is not necessarily psychologization, which is control by psychic force of another's mind and will, resulting in a dislocation of the psychic nature of the latter, a usurpation or forcible direction of the thought and will of another by the psychologizer, an invasion of that other's most sacred rights -- immoral and evil in its results, whatever immediate appearances may be, and whatever be the motive, for it cripples that part in man without which he is not fully human. Nevertheless the psychologizer, as well as the so-called hypnotizer, invariably makes use of mesmeric influence, odic force, and the pranas, for these are the carriers of thought-energy and will, without which these latter could not reach and dominate the mind and will of the subject. Mesmerism, purely as such, depends solely upon the inherent natures of the pranas, and is solely a transference of pranic energy from the operator to the subject. Thus, according to the health, physical and moral, of the operator so will the subject be affected either for good or ill.

The greatest and only sure safeguard against baneful mesmeric influence, whether consciously directed against one or unconsciously exercised by another, is one's own aspirations, positive will, and endeavor to think and live one's best and noblest. If all people were spiritually enlightened, the true mesmeric power could be safely used for the healing of disease and even for aid in bringing about a rectification, by the patient's own will, of distortions and weaknesses in the patient's character or constitution. But as matters stand, the danger in meddling with the subtle pranic energies is invariably both very real and great. One may always use the power of suggestion when this is elevated to, and employed solely on, the high moral and intellectual planes, such as by lofty spiritual and ethical teaching, precept, and especially the power of high example -- because these instill thoughts and ideals in the patient's mind arousing his own desire to follow them. These facts also demonstrate the real danger of suggestion when employed as it so often is on the lower planes, thus frequently taking the form of what are commonly called temptations.

Because mesmerism, psychologization, suggestion, and hypnotism are interlinked, all these have their respective play and place in any usage by one person of his vitality upon another.

(See also: Mesmerism, Mysticism, Mysticism Dictionary)

Space Usually the universe as perceived by our physical senses. It is disputed whether space exists apart from objects or is a property of objects, and also whether it is objective or subjective. Such difficulties arise from our attempt to abstract extension from the reality of which it is an aspect, just as we attempt to abstract matter and energy. The physical basis of our universe appears under these three aspects, and the attempt to conceive each of the three as separate existences and to construct the universe out of them is to court contradiction and to proceed in the inverse order.

In most arguments about the nature of space, space is unconsciously assumed at the outset of the inquiry, so that the reasoning becomes viciously circular. Is space the ultimate residue left after we have removed everything conceivable? In that case how can we define it in terms of anything which is supposed to be derived from it? We must either leave it undefined, as a primary postulate, or else define it in terms of something which lies beyond the physical plane altogether.

Again, the question whether the dimensions belong to space or to material objects arises from a false separation between these two, so that we speak of objects being in space, just as we speak of life as being in matter. We think of space as an absence of matter, as we think of darkness as an absence of light, and silence as absence of sound; and having thus created vacuums we proceed to fill them. In the view of occultism it would be nearer the truth to say that light is the absence of darkness, sound the absence of silence, and matter a form of the presence of space; and this is true in the sense that those things which appear to us most real are derived from those which seem to us most unreal, because not immediately physically perceivable. In theosophy, space is the infinite, eternal background of Being, Being itself, the ever-lasting substratum of, as well as the presence of, the universe; its apparent vacuity is due only to its lack of physical qualities to which our senses respond, and also to its perfect unity and uniformity. Space is living, incomprehensibly conscious, and hence a divinity; it is the only real world, while our manifested world born from and in it is a mayavi (illusory) one.

Theosophy, regarding the physical universe as merely one of many planes of kosmos, applies the term space to a much larger range. Yet it has the same characteristic meaning in all its applications: it figures, for instance, as one aspect of the trinity of space, energy, matter which is equivalent to the primordial unity. The fundamental hypostases are all derivative from ever-enduring, frontierless space, and Be-ness is symbolized by space, which no mind can either exclude nor conceive, and motion. In this conception are combined abstract space, motion, and duration.

Space is symbolized by the circle; a central point denotes spiritual monadic activity arising within abstract space. It is equivalent to akasa or aether, water or the waters; Chaos as the spatial deeps. Sometimes space in its manifestation is represented as a serpent with seven heads or as the great sea or deep. Occasionally called aupapaduka (parentless), because it is primary and the source of all, it is spoken of both as mulaprakriti and as parabrahman. In its manifested aspect it is bright space, son of dark space, the former being the ray dropped into cosmic depths. Parent space is the eternal ever-present cause of all -- the incomprehensible divinity, whose invisible robes are the mystic root of all matter and of the universe. Space is called Mother before its cosmic activity, and Father-Mother at the first stage of reawakening of manifestation.

In this connection a very clear distinction is drawn between abstract space, the limitless, frontierless, beginningless, and endless encompasser, container of all the various manifested spaces, which as individuals appear from and in its fathomless womb; and these latter spaces which are its offspring and which are collectively and individually the spatial ranges comprised within the boundaries of any manifested universe, such as a galaxy or solar system. Thus, we have the boundless spatial All or abstract space, and the innumerable universe or limited spaces arising within it. The former is absolute infinity and eternity; the later are the innumerable, relative spaces or universe scattered over the fields of the Boundless, called the spawn of the Great Mother.

Physical space is said to have six directions, the four cardinal points plus the zenith and nadir; or eight directions given by the axes joining the opposite corners of a cube. The six and the eight combine in the cube and octahedron. Nothing in the definition of geometrical space excludes the possibility of other spatial constructions, coexistent with our space and interblended with it and with each other. This helps in understanding such matters as chains of globes -- which, when we attempt to represent them by drawn diagrams, seem so confusing and contradictory -- and the manner in which other planes of consciousness and of objectivity may be related to the physical.

(See also: Space, Mysticism, Mysticism Dictionary)

Bugs/Insects

(Source: Myths - Dreams - Symbols)

Related pages: Dream Symbols, Dream Interpretation, Dream Symbol Bugs, Dream Dictionary Bugs, Meaning of dreams about Bugs, Dream Interpretation Bugs, Dream Analysis Bugs, Dreaming of Bugs

Bugs, Mindless automa, Mindless, Automa, Instinctive drives, Unconscious forces, Repulsion, Solitary insect, Message, Freud, Spiders, Bugs, Insects, Spiders Freud, Phallic mother, Phallic, Mother, Phallus, Questions, Question, Fear, Dislike

Church

Dreaming about being in a church is more common than most people realize. Each week I get several requests to add church to the dictionary. This may be so due to the fact that most of us went to church as children. From a very early age we had to go to church and were taught that there was a God. This was important in our life and to our families. Dreaming about churches, cathedrals, synagogues, or any other place of worship may represent our childhood associations with religion. At times, the dream may be a muddled childhood memory. The church could represent a need for greater spirituality in the dreamer's life. It may express religious beliefs, everyday occurrences, issues of safety, security and strength through community and religious expression. None of us can escape the age-old questions, "Who am I?" and, "What is the meaning of life?". Coping with our own physical mortality is a very big deal. Both our conscious, and unconscious minds are continually working and bringing issues of relevance and concern into our awareness. Think about the details of your dream and make an attempt to honestly understand its meaning.

Source: Dream Lover Incorporated, http://www.dreamloverinc.com

(See also: Dream Archives, Meaning of Dreams, Dream Interpretation, Dream Dictionary, Dream Dictionary - Church, Meaning of Dreams about Church, Dream Interpretation Church)

Probably the most detailed and precise of the various notions of 'unconscious mind' - and the one which most people will immediately think of upon hearing the term - is that developed by Sigmund Freud and his followers, and which lies at the heart of psychoanalysis. It should be stressed, incidentally, that the popular term 'subconscious' is not a Freudian coinage and is never used in serious psychoanalytic writings. Freud's concept was a more subtle and complex psychological theory than many. Consciousness, in Freud's topographical v ...

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Unconscious mind, Unconscious mind - Pre-Freudian history of the idea, Unconscious mind - Freud's definition, Unconscious mind - Controversy, Unconscious mind - Terminology, Unconscious mind - Unconscious mental processes, Unconscious mind - Questions about Unconscious mind, Unconscious mind - Application of unconscious

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Somewhat related to the unconscious are nonconscious psychic events. The term nonconscious seems to be used in various ways. Some appear to use the term to avoid the somewhat value-laden term "unconscious" or "subconscious", but basically for the same purpose. Others use it to refer to events that can only be observed indirectly (e.g. certain acts of short-term memory), and still others use it to point to events such as brain activity controlled mostly by the autonomic nervous system (e.g. emotional reactions to certain smells). Not surprisi ...

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Unconscious mind, Unconscious mind - Pre-Freudian history of the idea, Unconscious mind - Freud's definition, Unconscious mind - Controversy, Unconscious mind - Terminology, Unconscious mind - Unconscious mental processes, Unconscious mind - Questions about Unconscious mind, Unconscious mind - Application of unconscious

Read more here: » Unconscious mind: Encyclopedia II - Unconscious mind - Terminology

The idea originated in antiquity, and its more modern history is detailed in Henri F. Ellenberger's Discovery of the Unconscious (Basic Books, 1970). Certain philosophers preceding Sigmund Freud, such as Leibniz, Schopenhauer, and Nietzsche, developed ideas foreshadowing the modern idea of the subconscious. The new medical science of psychoanalysis established by Freud and his disciples popularized this and similar notions such as the role of the libido (sex drive) and the self-destructive urge of thanatos (death wish), and the famous Oedipus complex, whe ...

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Unconscious mind, Unconscious mind - Pre-Freudian history of the idea, Unconscious mind - Freud's definition, Unconscious mind - Controversy, Unconscious mind - Terminology, Unconscious mind - Unconscious mental processes, Unconscious mind - Questions about Unconscious mind, Unconscious mind - Application of unconscious

Read more here: » Unconscious mind: Encyclopedia II - Unconscious mind - Pre-Freudian history of the idea