Saturday 15 August 2020

Short Observations

  1. Short idea (198): To argue that evil doesn't exist because all it is, is the absence of good (privatio bono) is parallel to arguing that death doesn't exist because all it is, is the absence of life.

  2. Short idea (71): First come the explorers, then the map makers. Each child is an unexplored continent (or world or universe). A person who becomes interested in self-discovery and wants it to be useful has to become both explorer and map-maker.

  3. Short idea (6): The way humans are built we can not see the back of our heads directly, no matter what we do.  We can get around this, if we want, by setting up a few mirrors or by asking others to look and tell us what they see. We also can't see the "back sides" of our own personalities. If we want to get around this we can look at our dreams (which reflect the sides of ourselves we can't see) or ask people how we look to them.

  4. Short idea (199): Many people are running towards something and also running away from something, and they feel they will die if they stop running. Sometimes they are right, sometimes wrong, and sometimes they will die if they keep running.

  5. Short idea (45): There is physical abuse, intellectual abuse, religious abuse, emotional abuse, and abuse where one person browbeats and tyrannizes another person with tastes or values. Physical abuse is probably the most painful. (I say probably.)

  6. Short idea (185): Hypothesis: Believing in a life after death is as instinctual as eating or breathing. No matter how silly the idea seems to our thinking, no matter how irrational, no matter how vague or self-contradictory, deep down we it is still there. It's as impossible to hold off the opposite belief too long as it is to hold your breath too long. You can hold it at bay for a while with your rational mind, but, as soon as you relax, the belief in a life after death, for yourself and others, grabs hold again.

  7. Short idea (134): Just as there are people who are stronger than me and people who are smarter than me and people who have more money than I do, there are also people who are morally better than me. And the same goes for you.

  8. Short idea (38): For many, the things they are most proud of when they are doing them are the very same things they are most ashamed of when they reflect on them later.

  9. Short idea (83): Without feeling disrespectful in any way, it is useful for a psychologist to think of the impulse to spiritual beliefs as an instinct. If it is, it is as deep rooted as the impulse to eat and the impulse to sex. Some ascetics have tried to cut their eating down to a bare minimum. Other ascetics have tried to eradicate all traces of their sexuality. Ascetics of a different kind try to eradicate all spiritual impulses in themselves. On the other extreme, some dissolute people brag they give into all impulses to eat or to engage in sex. Others, of a different type, are proud they believe in the reality of every visionary experience of every person who reports them ("If a person feels there's a ghost in their house, sure, there must be one"). — Extreme positions with respect to spiritual realities are similar to extreme positions with respect to the other instincts. They have their places in the history of the world and in the history of each individual's life, but, for most people, in the end, they are impossible or near impossible to sustain. It usually doesn't work to give into them all or to try to get rid of them all.

  10. Short idea (142): It is helpful for psychologists to think of some families as cults. The leader (often the father) is experienced as God and his wishes are experienced as divine law. Conflicts can develop when family cult law conflicts with civil law. In such cases, families are mini-religions.

  11. Short idea (53): If a picture is worth a thousand words, then it is worth a million thoughts and feelings. If words are cheap, then ideas and feelings are worth next to nothing. If actions speak louder than words, then they drown out thoughts and feelings altogether.

  12. Short idea (51): There may be a difference between what you think you value, what you want to value, what you tell others you value, what values you act in accordance with even though they are not your own, and what you value. It may not be until you are an old man or woman and have seen yourself react in many different situations that you become conscious whether you value this more than that or that more than this, when it comes right down to it. Sometimes it is only in extreme and unusual situations that we see what is really and truly important to us. What you value is connected with how you choose to behave, not just with how you picture yourself.

  13. Short idea (5): Some have, as the whole goal of their lives, to come out of their shells and to enter the world and to venture out and to live and experience and achieve. Others have, as their goal, to retreat from the world, to dampen and tone down their experience, to withdraw from new experiences, to filter out much of the incoming stimuli, to protect themselves. The same person can have the opposite goal at different times, even at different times of the same day.

  14. Short idea (145): One image of love that comes down to us from ancient times is of a cute little chubby infant, Cupid, shooting one of his tiny arrows into someone's heart. This image appears In paintings and on greeting cards and in T.V. advertisements selling gifts for happy lovers. But the image of Cupid shooting an arrow into an heart must have had different meaning for the ancients. We don't use bows and arrows for hunting or warfare, but they did. To be shot in the heart with an arrow would not have been thought by them to be a wonderful, happy experience.

  15. Short idea (200): Perhaps the most seductive things in the world are words — including the words that come into your head. 

  16. Short idea (98): In colleges in the U.S. we are trained to see Imagination and the Intellect as inherently at war. I think it is more useful, and probably more accurate, to focus on the possibility of them cooperating and on what they have in common. After all, they are part of the same organism and probably developed with the same goal, that is, the adaptation of the organism. I think they have a common source, and images are part of thinking. The two are like two gangling beasts who are married and who are constantly stumbling over each other and who often get into conflicts but who, deep down, still love each other, or, at least, should learn to get along.

  17. Short idea (193): If you believe that there is a religious instinct, then atheism will be viewed as a form of neurosis. It can be seen as a form of hysteria (possibly conversion hysteria) in which one whole chunk of reality is denied.

  18. Short idea (120): If you think brain activities underlie all our thoughts, our feelings, our actions, and so on, here is a paradox: I can influence your brain (say through my words to you), and you can influence mine, but it seems impossible for me to influence my own brain or for you to influence yours. Why? Because if you think you are doing something to influence your own brain (maybe telling yourself happy words to make your brain have a different chemistry), it is your brain making you want to do the thing in the first place, it is your brain that lies behind your actually doing it, and it is your brain that causes you to be aware you are doing it. Similarly, if a man is strong enough and big enough, maybe he could lift any human being on earth, but he could never lift himself.

  19. Short idea (184): For those interested in experience, there are at least two variables to consider. First is the variety of experience, and this is achieved by living fully. The second is the nature of any individual experience, and this is understood through introspection and meditation.

  20. Short idea (90) : Dying is not death. It is an experience (or ongoing experiences) within life. It often involves a long series of "Goodbye's."

  21. Short idea (61): The Jewish people, as a people, suffer from PTSD. This doesn't mean that every individual Jewish person has PTSD.

  22. Short idea (131): To a vast degree, the world is not what we think or imagine or perceive or expect or want it to be.

  23. Short idea (44): I think everybody has been abused by someone or other, to some degree or other, in some way or other, at some time or other. I think everybody has abused someone or other, to some degree or other, in some way or other, at some time or other. Abuse is not everything and everywhere, but it is part of life.

  24. Short Idea (41): If Moses had decided never to come down from Mt. Sinai and to stay forever with the Lord, we might not have learned we shouldn't steal or kill or disrespect our parents.

  25. Short idea (69): Sensations are like the sounds of the individual instruments in an orchestra; Feelings are like the sound of the whole orchestra. A Sensation is like a moving picture of an individual leaf on a tree moving in the wind; A Feeling is like a moving picture of all the leaves (and the whole tree) moving in the wind.

  26. Short idea (47): Some experiences are too painful to remember. This doesn't mean they're gone.

    The first snow covers the grass.

    Soon we forget the grass.

    But it's still there.

  27. Short idea (170): Asthma, emphysema, and COPD are physical problems, but there is also a psychological side which is experienced as dissatisfaction and desperation in the deepest, most central, most personal spot in the ego. 

  28. Short idea (152): An introspective exercise I did made me think that thinking is a branch of the imagination and that reason is a branch of thinking. However, it is just as possible that thinking and fantasy are offspring of the same parent (maybe the need to grasp the future). Or that they both come from the same root or need. Or that they are two forms of the same thing.

  29. Short idea (183): People say "Relax!" but this assumes that it is in our power to relax. A Jewish prayer says, "Grant us Peace, Thy Most Precious Gift, Oh Thou Eternal Source of Peace" (Union Prayer Book II). If we think of the word "peace" as being an ancient word for what we now call "relaxation," the prayer implies that we can not relax, that we can not choose to relax, that we can not do something to make ourselves relax. It is not up to us. At this point in my life, I would say I agree, though with some reservation. 

  30. Short idea (167): Speaking as a psychotherapist, I guess that some school shootings and work-place shootings are irrational, incorrect, misguided, illegitimate, and immoral attempts to gain power, respect, and dignity.

  31. Short idea (10): In every conversation there are things unstated and un-statable. In every thought process there is something unthinkable. There are things we aren't grasping, can't grasp, and never will be able to grasp — no matter how confident and optimistic we are feeling at any particular moment.

  32. Short idea (203): Psychology has set up its store at the intersection of Reality and Imagination, at the corner of the Literal and the Metaphorical — there in that fire pit, in that cauldron.

  33. Short idea (75): In the following I use a flute as an example, but I could have used any thing: It is difficult to stay clear about the difference between the sound of a flute (gotten from hearing), the sight of a flute (gotten from vision), the feel of a flute (gotten from touch), the memory of the sound or sight of a flute, the image or sound of a flute in ones imagination, the idea or concept of a flute (from thinking), the desire to own a flute or see a flute or hear a flute, and a flute.

  34. Short idea (196): Every person on earth, I would guess, is, by nature: 1) remarkable, 2) ordinary, and 3) inferior. Through work a fourth state can, if things go well, can be added, and this fourth state can be positive or negative depending on which direction the person exerts his or her energy.

  35. Short idea (65): Even in a dream there is left and right, near and far, inside and outside, ordinary and awesome. When the dreamer wakes up, there is also a left and right, near and far, inside and outside, etc. It's difficult to describe the difference. This is partly because it's difficult to compare the two. And this is partly because it's difficult or impossible to be in both states at the same time.

  36. Short idea (49):
    1) Psychological Suffering = Suffering.

    2) Psychological Suffering + Unconsciousness = Suffering x 2 (or possibly x 3).
    3) Psychological Suffering + Consciousness + Time + Quiet + X + ? = Peace + Calmness.

  37. Short idea (126): Here is a powerful idea I heard that I think is an exaggeration with some little truth in it, though you may have a different opinion: All suffering that remains unconscious becomes a physical illness. If the suffering is the private suffering of one individual, the individual will get a physical illness. If it is the suffering of a country, people all over the country will get sick. If the unconscious suffering is of all the people in the world, people all over the whole world will get sick. If the unconscious suffering is deep enough, painful enough, and unconscious enough, the resulting physical sickness is a fatal one.

  38. Short idea (107): I think psychology could (and should) be a meeting ground for all religions, a common ground. The deepest religious experiences are experiences, vague perceptions of the deepest levels of our psyches, and can, I think, be taken as psychological perceptions. Here are five explanatory points: 1) Religious dogma is not the same as living religious experience. 2) My view implies that no religion has exclusive access to reality; each is a different window into reality. 3) Religion should not feel in competition with science or with other religions; they are all searching for reality. 4) Religion is not "primitive superstition" but an attempt to express truths that are difficult to express in ordinary language. 5) Religion should be viewed as bringing to light new areas for scientific research; it should not feel pushed into standing against science in order to defend the objective territory it knows it has found and knows it has been exploring for millennia, often heroically.

  39. Short idea (110): There are two ideas of psychological strength: first, if someone is anxious and tense, and they turn away from their psychological pain and push on to meet their obligations, this is considered, by one camp, to be psychological strength. The other idea is that, if someone is anxious and tense, and they turn inward towards their pain and face it and explore it and come to terms with it, that is considered, by the other camp, to be psychologically brave and strong. Often a husband will have one idea and a wife the other. It is not difficult to think of the conflicts that can arise from this configuration.

  40. Short idea (25): There are two types of people. One type thinks they're really something. The other type thinks they aren't anything much. People who think they're something are surprised when they realize they will die. Those who think they're nothing special may be surprised when they realize they're alive.

  41. Short idea (147): It is easy to have bad motives and to try to cover them over with warm smiles and expressions of care and concern and with promises to always be helpful. So it is possible to be doing very bad things and to appear like an angel. We all fall for this. It is also possible to be doing very good things and not to care at all about how you look. You can be so involved in doing this good thing that you forget about others around you, and they can think you are selfish and self-centered and short-tempered and bad. We all make the mistake, at times, of thinking people are being bad when they are really being very good.

  42. Short idea (188): It seems to me that there is a third option when confronted with an unpleasant situation besides Fight or Flight. There is also Assessment. Assessment includes Stopping, Waiting, Observation, Feeling, Thinking, and Imagining.

  43. Short idea (31): Having a positive First Impression of something is different from judging it to be Good. You can often tell immediately if you like something. If you begin not to like it after a week or a month, you say, “It turned out to be no Good in spite of my early impressions." Whether or not something's Good for the whole world may take a hundred or a thousand or ten thousand or even a hundred thousand years to tell. If something turns out to be Bad, then it was just a Fad. A fad can last for a hundred thousand years.

  44. Short idea (156): Many people would be just as sad if there were only one religion as if there were only one type of food or one type of tree or one type of person.

  45. Short idea (108): There are people who object to religion with their intellects; the ideas of religion don't seem rational to them; they strike them as superstitions. But there are other parts of a person's psyche that can have a negative reaction to religion. A person's emotions and feelings may be jarred by one or more religious practices, or a religious practice can jar a person's value system. Even a person's imagination can rebel against religion: it is possible to have one's own images of how the world was created and so on. I think the body too can react negatively to some thing or things in a religion. If all these parts of a person object all together, the person is, for all practical purposes, no longer involved in the religion in any deep way. The person will have to turn elsewhere for answers to the deepest questions.

  46. Short idea (20): The same door can look different from inside and from outside depending, in part, on our moods. However it looks at any given moment, it is important that it be well balanced, with oiled hinges, and with a strong lock.

  47. Short idea (72): For many people, one of the most difficult things, psychologically, is to accept the feeling of uncertainty.

  48. Short idea (37): The trouble in describing the deeper levels of the psyche objectively is that there is a tendency either 1) to water them down (because the experiences are so dramatic you don't want to sound crazy) or 2) to over-dramatize them (in a desperate attempt to express how surprising and remarkable they feel) or 3) to fall under their spell and become subject to their ways of viewing things and of speaking (which is to give up all attempts at objectivity).

  49. Short idea (177): It is continuously amazing to me how people can feel they are the greatest, when everyone else can see they are jackasses or fools. To be fair we have to include ourselves in this evaluation and be aware that we also, at the exact moment we feel we are at our best. are often being selfish and stupid and blind and weak. Just because a person feels good and thinks they are good doesn't mean they are. It is sobering to see what we are really.

  50. Short idea (39): We can find ourselves in unfamiliar territory such as in another state or a foreign country, but we can also find ourselves in an unfamiliar inner state of mind. There are unfamiliar thoughts and feelings and images and impulses and dreams.

  51. Short idea (148): We all have good tendencies, and we all have bad tendencies. We all have saintly tendencies, and we all have evil tendencies. We all even have godly tendencies, and we all even have demonic tendencies. A tendency we have that isn't always good and can be evil or even demonic is to think we are being good or saintly or even godly when we are being bad or evil or even demonic.

  52. Short idea (159): Almost everything that is happening has never been imagined by anyone.

  53. Short idea (21): Everything passes including the awareness that everything passes.

  54. Short idea (151): Last week there was a video on the Internet from Australia that was receiving a lot of hits. It was of a life and death struggle between a pond python and a crocodile. The fight lasted over four hours. The python won and wound up eating the crocodile. I think that unless a person knows what it must have felt to have been the croc and what it must have felt like to be the python, he or she is lacking a significant chunk of self-knowledge.

  55. Short idea (190): Knowledge and Power: 
    The Intellect thinks: "Knowledge is power."
    The Imagination, when it experiences Self-Knowledge in itself or in others, thinks: "Super-Power!"
    When the Imagination experiences Consciousness, it thinks: "Magic" or "God-like" or even "All-Powerful" ("Omnipotent") and "All-Knowing" ("Omniscient").
    [This observations grew out my wife, Adelle Hersh's, thought that it is both a blessing and responsibility to have self-knowledge.]

  56. Short idea (56): Knowing thyself is a means, not an end. Unexamined lives may not be worth living, but it doesn't mean examined lives are. Knowing you're a jerk isn't enough; you have to do something about it. But what and how?

  57. Short idea (197): Things we like and enjoy can be bad for us, including some people we like and enjoy.

  58. Short idea (86): When good people become bad, they often become very very bad, and when bad people become good, they often become very very good.

  59. Short idea (14): You are driving on a winding, icy mountain road in a blizzard. You are struggling to see enough to stay on the road and in your lane. There are five cars behind you. They have it easier than you; They can keep their distance and follow the tail lights of the car in front of them. Some in the cars behind are impatient. — Moral: if someone seems slow, it may be because they are weak or infirm or old or meandering, but it also may be that they are making an all out attempt to find their way on treacherous ground we will all be entering.

  60. Short idea (127): Freud and Jung disputed over whether dream images were signs (of something else) or symbols. I wonder if it isn't possible that dream images and, actually, each and every thing, is both a sign and a symbol at the exact same time. Every thing is a sign of other things; every thing is also a symbol. Every thing
    1) is
    2) is linked to other things
    and 3) points beyond itself to things in the future and to things in the past.

  61. Short idea (163): More important to me than coming up with a psychological diagnosis (from the DSM-5 (Diagnostic and Statistic Manual, 5th Edition) is to answer the question whether or not the patient can get better and how.

  62. Short idea (102): Everyone has two sides, but only one side comes out and shows at a time. Some people show one side more than the other, and other people show the other side more often. But all people have both sides.

  63. Short idea (179): It is only when it feels that all is lost that the self can emerge.

  64. Short idea (164): The nursery rhyme, Humpty Dumpty, can be used to illustrate a psychological point. Once the big egg fell and cracked and broke, all the king's horses and all the king's men couldn't put him back together again. We are like this, psychologically. We start whole, but then we fall and crack up and break, and then nothing can put us back together again. We long to be whole again. Is it possible?

  65. Short idea (154): Good Action along with periods of Silence and Aloneness can be a shield, a refuge, and a hospital for a weary, lost, bloody soul.

  66. Short idea (59): If you have a camera whose pictures are getting more and more inaccurate — this is a good metaphor for getting old. Decaying tools can cause problems. There are additional problems if you don't know your tools are decaying. And still more problems when you insist to others that everything's fine when everyone can see it isn't.

  67. Short idea (121): There is an intoxication from alcohol or drugs, but there is also intoxication from ideas or ideals, or from beauty or love or success or power, or even from danger or food or sex. Some intoxication contains inspirations leading to wonderful things; others contain dangerous, even deadly, seductive delusions. However, whatever the content or cause, intoxication, in itself, can be a dangerous state for the person intoxicated and for those around him or her. It can turn into mania which can lead to exhaustion, ranting and raving, and other dangerous behaviors. (Jung called the danger "inflation.") Since the need for intoxication seems to be one of our basic needs, it must be indulged in with circumspection and in the right time and place. I think, perhaps, it is natural to spend about one seventh of our time in some inspired state. I get this from the idea of the Sabbath: From a psychological angle, I see the law to set one day a week (and no more) aside to be with the Lord as recognizing the human need for intoxication and as setting some boundaries to limit it.

  68. Short idea (172): Linear (or active) Thinking is a chain or line of thought in which we use thoughts to solve a problem. Associative (or passive) Thinking is a line or chain or thoughts linked together by previous associations. Both Linear and Associative are step by step processes with each link in the chain, each point on the line, connected to the previous one by an understandable connection. There is another type of thought that we might call Archetypal in which an idea "pops into ones head," and it seems completely unconnected with any previous thought. It "came out of no where," as it were, "out of the blue." If, on examining a new archetypal thought, it does seem connected with ones previous thoughts at all, it seems more as if it is an observation or commentary or insight about the line of thought that came before. It may seem as if it came from outside oneself, almost as if it was the point of view of another, often more intelligent and wiser, person.

  69. Short idea (158): I can think of 5 roots of anxiety: Ignorance, Knowledge, Cowardice, Attachment, and Chemical Interactions.

  70. Short idea (135): It is correct to say that, at any moment, we have five senses (some say six or seven) that are functioning to get information about the environment in which we live. It is equally true that, at any moment, we have one overall sensibility or sensorium which we can, if we want, analyze into sights and sounds and tastes and feelings which we can label as inside us or outside.

  71. Short idea (84): If we make an analogy between the Imagination, Sensation, Need, and Thinking on the one hand and four rivers on the other, then there is a place where the rivers merge with each other and eventually form an ocean. Or, we can start with the idea of an ocean and picture the Imagination, Sensation, Need, and Thinking as four rivers that separate and flow out of it. — Without the ocean and its rivers we would all be dead. On the other hand, people often get swept away and drown in one of them. It's naive to forget the dangers of the rivers and the ocean and equally naive (and even fanatically suicidal) to try to get rid of them.

  72. Short idea (17): An agitated, angry moment; an ecstatic, happy feeling; an itch in the right knee; a dream of a red fox walking in the snow; a thought of tomorrow's barbecue — all are made of the same "stuff." There is a common denominator.

  73. Short idea (175): Anger is a way of holding things at arm's length, of isolating oneself from what you are angry at. We know the negative sides of this distancing for oneself and for others, but a positive function is that it seems to be a necessary step in thinking; it is pre-condition of observing and analyzing.

  74. Short idea (67): Some people believe there is a Secret to Life that will enable them to handle any problem if they can find it and learn it. Some who believe there is such a Secret think they can learn it in school; others think they can learn it from a wise person; and others think they can find it in themselves, but they all believe that such a Secret exists somewhere and that they can find it. Others think the belief in such a Secret to Life is just a wish and a fantasy.

  75. Short idea (93): To explore the idea of experience, it is useful, for a few minutes, to pretend that the following idea is true, even if it is false: Every experience you have is part of your body. Every sound you hear is part of your body. If you are driving a car and look out and see green grass and green and brown trees — and whatever you are currently looking at — this is all part of your body. Under this view, your body has different layers, to use an imperfect word. There is the visual layer, the sound layer, the skin layer, the muscle layer, the inner organ layers, the heart layer, the lung layer, and so on. Each embodies it's own unique type of experience. The central part of this idea is that there is a layer of sights and and a layer of sounds that are each part of your body but are experienced as outside of it — as outside the skin and what is inside the skin.

  76. Short idea (119): We all feel filled with Energy sometimes, bursting with Energy; at other times listless and sluggish and filled with inertia. This feeling of Energy has a psychological label: Libido (sometimes "Libido" is used to refer to all psychological energy, sometimes only to sexual energy). If we look at objects in the physical world we can often see what fills them with energy. For example, a moving object hits one that is still, and the second objects moves, filled with the energy transferred from the first object. It is not so easy to see what fills us with the feeling of Energy or takes away the feeling. If we do see what does, it is difficult to understand how this can happen. For example, how can bad news make us feel all the Energy draining from us? We may be able to picture how a virus could take the wind out of our sails, but how can hearing bad news do it?

  77. Short idea (113): From a developmental point of view, I think that Sensation must have been the first adaptive psychological function to appear (every living cell senses — as do human infants). Imagination assumes Sensation and builds on it, and I think it must have been the second function to appear (dogs dream). Thinking assumes Imagination and Sensation and integrates them into itself, and, I think, it must have been the third of the functions to appear (language is needed for thinking; infants don't yet have language). Reflection, Evaluating, Moral and Ethical Reflection, and Planning integrate Sensation, Imagination, and Thinking, and I think it is the fourth function to arise and probably does not arise in everyone. Wisdom couldn't develop without being able to build on the previous four functions and there would also have to be character traits present such as courage. And, if there is any psychological function further along than Wisdom, perhaps some Unifying function, it would develop, if at all, only after everything else was in place and functioning.

  78. Short idea (58): The call to psychology (to know yourself) is: "Stop! ... Stop more! ... Stop everything! ... Stop completely! ... Stop now!" — When everything stops, one's self comes into view (like it or not).

  79. Short idea (34): If you rely on people being unreliable, you won't get as angry as if you assume everybody is reliable. (But many people really are reliable much of the time.)

  80. Short idea (180): If there are deep truths and generalizations about the best ways to live, each person must find them him or herself.

  81. Short idea (50): If you think nobody in the world cares about you, you have to be willing to look closely at the possibility that you don't care about anybody in the world. There is also the possibility that you are absorbed in a waking nightmare (in which nobody cares about you) and that you're not aware it's just a nightmare.

  82. Short idea (139): I am sympathetic with those who speak of an inner and an outer world, but this way of speaking leads to needless complications. I think it is less confusing to say there are two ways to experience the world: inner and outer. — There is an inner way of experiencing something and an outer way.

  83. Short idea (40): If you want to examine worms or Sumerian clay tablets or other galaxies or the species of human beings in any one of its many aspects, there is a department in some college where you can go. But if you want to examine your own mind and study it, where is the college that has such a department?

  84. Short idea (140): Usually people see myths as attempts to explain and understand processes in nature such as the cycle of day and night. Even if true sometimes, at other times they may be attempts to explain or describe and stay conscious of internal processes and cycles such as the cycle of emotions (from elation to depression). Inner and outer are both pieces of nature and the same processes and cycles are found in both. So an outer cycle can be used to bring attention to a parallel process that goes on inside.

  85. Short idea (174): A psychological metaphor: The Ego crystallizes from its substrate, the Self, and then dissolves back into it. It crystallizes again and then dissolves. It crystallizes again, and then dissolves .... But in one of these crystallizations it can solidify and harden. If this happens, it has to crack apart or be cracked apart to return to the Self until it crystallizes again. "Dissolving" is another word for "Relaxing," and "Solidifying" is another word for "Working."

  86. Short idea (28): Regarding the psychology of Place: the most important thing is Where you are and Where you're not. Here versus There.

  87. Short idea (116): From a psychological point of view there are thousands, probably hundreds of thousands of religions besides the five or six major religions. If religion can be compared to vessels on an ocean, the major religions are like giant ocean liners — like the Queen Mary or the aircraft carriers. The smaller religions are like lifeboats or submarines or tugboats or schooners or houseboats or barges or ferries or fishing boats or rowboats. Some religions are one man (or one woman) boats, big enough for one person only. Of these one man boats, some people make their own which is not easy. Psychologists often see patients who are struggling to make such a one man kayak or canoe. I suppose the ideal is to set out and swim free, without any boat, but that feels almost — almost — unfathomable, inconceivable; at least it is sink or swim.

  88. Short idea (66): An educated man I know thinks the idea of "ghosts" is a primitive superstition. Last year his mother died. Recently he dreamed his mother and another dead relative came to him inquiring if he had taken care of the paper work required for them to move to another state or country. He said he had. Even in the waking state after this dream in which he dutifully carried out an obligation to the dead, he didn't think twice about looking down on and ridiculing those he heard saying they saw a ghost or communicated with the dead. How do you explain this apparent contradiction?

  89. Short idea (101) : Psychologically speaking, sometimes the only way out is in. At other times, the only way to penetrate deep inside oneself is to go outside and get lost in the world.

  90. Short idea (91): There's a parallel between the passion of sex and and the passion of anger. I think almost every human being in the world would agree that there should be some limitation and restraint on the expression of sexual impulses and angry impulses (both for themselves and for others). It would be impossible for all humans to agree on just where the lines should be drawn, but pretend we all could agree. Pretend we all went to a big conference and could all agree that people, from now on, can express their sexual and angry impulses up to a certain boundary line but no further, that certain sexual and angry behaviors are totally unacceptable. Then, we might also agree that, as long as people do not step over the lines, everyone is free to express their sexual and angry impulses any way they see fit in accordance with their own individual styles. The points I am making are: 1) every human being has sexual and angry impulses; 2) every human being has to limit them; 3) every human being needs to express them in some way; 4) and people have just as much variation in their preferred ways of controlling and expressing their anger as they do in their preferred ways of controlling and expressing their loving feelings.

  91. Short idea (54): Being decisive is not always good. With some people it's better if they never make up their minds. If you're getting ready to do something bad, we pray you will waiver.

  92. Short idea (201): We can injure ourselves while we are sleeping

  93. Short idea (178): The only way not to have expenses and expenditures is to be dead.

  94. Short idea (162): To our Sense of Time, a moment can seem a lifetime, and a lifetime can seem a moment.

  95. Short idea (76): To give in to impulses or to resist them? Everything depends on learning which to give into and when.

  96. Short idea (104): People do the worst things when they think they're right. They can do even worse things when they know they're right.

  97. Short idea (150): Following his quadruple bypass heart surgery, former president, Bill Clinton, was interviewed by Diane Sawyer on October 28, 2004 for her program, Primetime Live. President Clinton spoke about his changed values with respect to the political "game," and he added, "I thought, you know, you've been given an unknown but substantial amount of extra time. And you should give it back. So, that's what I'm going to try to do.” On the one hand, it is nice that he has had some sort of conversion to wanting to devote his life to helping people. On the other hand, it would be nice to think of all presidents, including him, as being devoted to this during their presidencies.

  98. Short idea (2): Take anything on the earth or in the heavens or in the seas: There is someone who could become interested in learning about it. Whether it is a rainbow or the rhyming system of certain poems or ancient Sumerian palaces or how to fix a toilet or the mating habits of Sumatran elephants or the cost of pine nuts from China or the composition of dust or how children learn to spell. So it is no wonder that there are some people who are interested in learning about themselves.

  99. Short idea (73): There's a difference between accepting, liking, and, maybe, loving yourself, which is a wonderful thing, and being in love with yourself and worshipping yourself which is, at best, immature.

  100. Short idea (4): In the night: the eyes close, the outer recedes (but does not disappear completely), and the inner comes to the fore. In the morning: the eyes open, the inner recedes (but does not disappear completely), the outer comes to the front. The inner and the outer are in a relation, and, together, they make a whole.

  101. Short idea (123): The ongoing argument between Creationists and Evolutionists assumes either we are descendants from the apes or we have not evolved from apes. There is a third possibility: that we are apes.

  102. Short idea (122): Computers have been compared to brains and spoken of as brains, but the brain has different parts. It seems to me that computers can be correctly compared with the higher cortical brain, the part considered to be responsible for logical thinking, the type of thinking used to solve complex mathematical problems. But computers do not have lower brains, the part of the brain connected with need and want and drive and emotion and passion. Because of this, computers can't be irrational; they can generate random series of numbers, and they can make mistakes, but this is different from being irrational. To be irrational you have to have interests, and you have to have passions that make you act irrationally by going against your interests. Computers don't have interests, so they can't act irrationally. If a computer could be given a lower brain, such a computer would be much more human.

  103. Short idea (111) : There are four kinds of hurts. Hurts administered by an enemy, hurts administered by a friend, hurts administered by ourselves, and imaginary hurts. Each requires a different kind of response. 

  104. Short idea (23): Mattress ads claim that the reason a person sleeps badly is because of the mattress, and, if you use their mattresses, you will sleep perfectly. It is the springs or the stuffing or whatever. This is a good example of an attempt to explain a psychological state of unrest or discomfort by reference to a thing or event in the external world.

  105. Short idea (74): If you watch an horror movie and get anxious, and even feel some fear, this is real anxiety and real fear, but it is caused by events in the movie. What percent of all the anxiety and fear a person feels in life is caused by events in inner "movies"?

  106. Short idea (32): I have developed a method for thinking about minor problems. I withdraw into myself, and wait for a clear and illuminating impression to come. Of all the clear and illuminating ideas I have had, I estimate about 15% have been useful to me or to others. “Clear and Illuminating” is not the same as “True and Useful.”

  107. Short idea (138): Feelings can be thought of as like watercolor paints: They can stand alone, individually, or blend together. There are an infinite number of possible blends. You can have a specific feeling, and then a new one can come and mix with it, wholly or in part. Or the new one can become superimposed on the first in a transparent or opaque way. Or, like two side-by-side colors, if you have two "side-by-side" feelings, one can stand out and be brighter or more intense than the other and the other can be shadowy and vague and in the background. And so on.

  108. Short Idea (24): There is the god of the Jews, the god of the Arabs, the god of the Christians (the son of the Jewish god), the gods of the Babylonians, and the like. Each people has its god. Is there a god that is the god of all peoples?

  109. Short idea (117): Whatever journey each one of us is on we can't slow it down, but we can't speed it up either.

  110. Short idea (87): If you cut off the head of a worm, the body goes on for a long time. It's pretty much the same with people. If you cut out our ability to think (maybe by some violent emotion), we can still eat and drink — and vote.

  111. Short idea (160): What we believe is different from what we think we believe.

  112. Short idea (194): Mania and Anxiety can be seen as forms of increased psychological Energy (Libido), that is, excitement. Each can be taken as the opposite of Relaxation.

  113. Short idea (95): Every experience has a "tail," which is to say that a piece of every experience lingers on after the experience is over. For example, the experience of being in a severe thunder storm lingers after the storm is gone. The alertness, the feelings of fear and/or awe, etc. Tails can last a few seconds, a few minutes, a few hours, days, weeks, months, years, and even for a whole life-time. As you get older you accumulate more and more of these permanent tails, and all new experiences you have are filtered through them. The thicker the web of old tails, the less of each new experience will get through, and, gradually, new experiences will all come to feel pretty much the same, have the same flavor, as it were. Experience will become stale.

  114. Short idea (195): There are beautiful ideas and there are true ideas. Occasionally we find a beautiful idea that turns out to be true. And, occasionally, we stumble across a true idea that we come to see is very beautiful.

  115. Short idea (105): In some ways, Heisenberg's ideas can be applied to consciousness: when we try to "observe" our own conscious experiences, the act of trying to observe them changes them or even destroys them. The reason this happens is different from why, according to Heisenberg, our attempts to observe sub-atomic particles change them. Speaking metaphorically, we are embedded in our conscious experiences, absorbed in them. In order to inspect them, we have to pull out of them, and this pulling out, this distancing ourselves from them, is part of what changes or destroys them.

  116. Short idea (35): Elephants are so big many people have trouble imagining they are emotionally vulnerable and sensitive and can feel fear, let alone dread and terror and agony.

  117. Short idea (114): Frederich Nietzsche famously said, "What doesn't kill me makes me stronger." This is now the title of a popular country song in the United States. Hard to believe, but true. The irony is that the beautiful and inspiring idea that has come into the minds of so many people who are suffering was not true of Nietzsche himself; he got weaker and weaker over time. 

  118. Short idea (43): A good side of difficult experiences is how they peel off the surfaces of yourself. If you're a fan of self-knowledge, this is a plus. It creates a chance to catch a glimpse of things you don't and can't usually see. If the painful experiences are rooted deeply enough, they cast a new light on ordinary experience and behavior. This, in turn, can lead to the development of new adaptations.

  119. Short idea (63): We make decisions all day long, but only a few are made consciously. Decisions pile up. Over the years we have piles and piles of them lying around. One day we turn around and look at them. It can be a shock, like looking in the mirror and seeing that your hair has turned white. You've looked in the mirror every day but never quite saw yourself this way. However, in peering at the sum of what you've chosen, you aren't seeing how you now appear, but who you now are.

  120. Short idea (64): I see the human Imagination as a step forward in evolution. It is a tool for learning new things, for acquiring new inspirations and intuitions, and for testing new behaviors without ever having to get out of bed. On the other hand, it is fragile and extremely fallible and must be handled very very carefully. It is too easy to fall into it, thinking it is reality.

  121. Short idea (182): Relaxation is not a "Yes" or "No" thing; it's not that we are either relaxed or not. Relaxation and Tension are two poles of a continuum with an innumerable number of possible positions. There are  degrees of relaxation and degrees of tension.

  122. Short idea (106): Everyone has two sides to one degree or another. There is the normal, sane side and the wild, crazy side. People feel good when they manage to let out the wild, crazy side in a normal, sane way. They feel bad if they never are able to let it out or if it bursts out in a wild and crazy way.

  123. Short idea (161): Memory is a skill.

  124. Short idea (97): An altar is a focal point for attention, and it is made to focus attention. A little girl dies and a mother makes a little altar at a spot in a room and places a cross on it, the child's favorite ribbon, and a picture. The altar focuses the mother's attention (and is made to focus her attention) on these things. The things help her remember, and to remember in a positive way, and so to counteract the grief and terror of the loss. Not only can the mother sit in front of the altar, but, wherever she is, she knows the altar is where she left it; and she knows the moves she must make to get back to it; and this, by itself, makes her feel a little better. Creating the altar is an unconscious process and can't be contrived. It happens as everything in nature happens.

  125. Short idea (118): Psychotherapists learn quickly that people who appear good are almost never as good as they appear, and people who appear bad are rarely ever as bad as they appear.

  126. Short idea (42): "He knows his own mind!" — This can mean, "He knows his own tastes" (he differentiates his tastes from the group's taste); "He knows his own thoughts"; "He knows his own beliefs"; "He knows his own values"; "He knows his own view of further out things;" and so on.

  127. Short idea (99): The Imagination usually does not come clothed in the words "I am your Imagination at work here." Usually it comes with words like: "So and so is trying to hurt me!" or "What a wonderful thing this is!" or "He is a prince of a man!" or "She is the most beautiful woman I have ever seen!"

  128. Short idea (109): Anything can become everything within a person's experience.

  129. Short idea (12): A human relation is like a weaving or a web; it can be torn or broken, and then it needs to be mended which involves work.

  130. Short idea (189): We tend to believe "he was a good man": 1. If he was polite to us and 2. if he gave us things or helped us. If he was difficult with others it does not make as great and deep and lasting an impression on us as how he was with us.

  131. Short idea (30): For whatever it's worth: I've come to believe that either there are two realities or one reality with two "faces." I prefer the second. If true, then one face appears in our dreams, and the other appears when we wake up.

  132. Short idea (13): There is a difference between the mind, the psyche, and the self. Mind has to do with thinking and imagination. Psyche includes the mind. And the self includes the psyche.

  133. Short idea (130): "2 plus 2 = 4" may express an eternal truth, but adding 2 plus 2 is a mental operation that takes place in particular people at particular places and times. Thinking is an activity that uses up time, and it always occurs in a particular place. Thinking can be done out-loud or to oneself, with others or alone, while awake or while dreaming. Like all other activities, we think for reasons, and these reasons can be more or less conscious. And we can think too much or too little, and in a useful way or in a way that causes trouble for ourselves and/or others.

  134. Short idea (60): Success can serve as an anesthetic for the suffering that comes from peering into the deeper levels of reality.

  135. Short idea (46): An abusive episode is like a tornado. Once it passes there is a calm just like on any other day. The only sign of what happened is what is left behind. — The weather is normal 99.9% of the time. Then along comes a tornado and kills a lot of people.

  136. Short idea (192): There are two political parties in the United States. Younger members of each party are sure they are right and members of the other party are wrong and maybe even evil. Older politicians may feel this but become more practical and are willing to compromise in order to get anything done. But there is a third position: Neither party is completely right but that each expresses a part of the truth. Compromise is not a process where good makes a deal with evil to get at least some good. Rather it is a struggle that leads, if it works, to incorporating the goodness and truths of both parties into a higher, more complete good and truth. This struggle can take centuries.

  137. Short idea (52): There is a difference between a decision you make inside your head while lying in bed and one your whole body makes after it gets up.

  138. Short idea (68): It is very important to Adapt. But to what? Definitely to other people, to the forces of nature, and so on. But also to our feelings, our thoughts, our pains, and to figures that appear in dreams and fantasies. What stands in the way of Adaptation? One thing is the denial of the existence of an experience, or, after recognizing its existence, the denial of its importance or significance.

  139. Short idea (82): Certainly it can be cowardly to run away from someone you are afraid of. The psychologist recognizes that it can be just as cowardly to run away from someone in a dream you are afraid of.

  140. Short idea (77): "If only I had listened to her (or him)!" is a thought I have had many times. But I have also had the opposite thought: "I shouldn't have listened to her (or him)! I should have listened to myself!" Based on this, sometimes I should listen to others, and sometimes I should listen to myself. It would be nice to have a rule to tell when to do one and when to do the other, but I haven't found one.

  141. Short idea (96): The logic and geometry of experiences is different from the logic and geometry necessary to get through everyday life in public. Here is an experiment in introspection the reader can do to see what I mean: Focus on a sensation deep within your body. Now focus on one on the surface of your skin. Now focus on a visual sensation somewhere outside your body. Now focus on a far away sound, as far away as possible. Now try to focus on outer space, space past our Milky Way galaxy, the furthest part of space there is. Now ask yourself where this last experience took place. I think you will find that the experience of outer space, if you had it at all, was a combination of thoughts and images within your own head. So, typical of the laws of logic and geometry for experiences, outer space was outside your body, beyond sights you were seeing and sounds you were hearing, but, at the same time, it was inside your head. — If you want to explore your own experiences, you have to get used to this kind of twist.

  142. Short idea (149): Over the last few years I have spent a lot of time thinking about the psychology of Anxiety. If I had to sum up my thoughts at this point in time about what is Anxiety I would say: Anxiety = Future. 

  143. Short idea (166): Do animals have religious experiences (that is, numinous experiences, experiences of the sacred)? Do they have a sense of sacred space, sacred objects, and so on? — This is another way of asking if there is a religious instinct.

  144. Short idea (176): If you are the type of person who is devoted to thinking, it is probable that you are not the type of person who continually tries to balance your feeling state in order to feel as good as you can feel. And vice versa: If you are constantly monitoring your feelings and sensations to adjust them to their optimal state, it will be almost possible for you to be what is called "a thinker." All your thought and energy will be devoted to adjusting your feelings.

  145. Short idea (129): For every single problem, there is always a solution, and there is always at least one good and right way to solve it and one wrong and bad way.

  146. Short idea (22): Imagine that every single religious architectural structure in the world was destroyed. And that it became illegal to be a teacher of religion and even to talk about religion. And that there was a way of implementing these laws, so there was never again a religious structure, a religious custom, or even a religious idea that ever appeared in public. Some people would say this would make the world a better place; others would say it would be a disaster for the world. The question for the psychologist is, "Is there a religious instinct in us that can not be eradicated no matter what we might do to try?"

  147. Short idea (85): To the young, old age and death seem as unreal as a dream. To the old and dying, youth and life feel no different than last night's dreams.

  148. Short idea (27): Some psychologists such as James and Jung have distinguished between Active Thinking and Passive Thinking. Active Thinking is work, because it requires an expenditure of energy over time. And, like any work, it can exhaust.

  149. Short idea (146): Every century is unique. Every decade is unique. Every year is unique. Every day is unique. Every moment is unique. Every thing is unique. Every event is unique. For example, every breath is unique. It is also true that we often feel that everything is the same, tedious, and boring and that nothing ever changes.

  150. Short idea (80): Smoking and being a jerk are similar in many ways. They are both addictions that are hard to kick. Still, each can be given up by a simple choice even if this is only after years of denying there is a problem in the face of everyone else saying there is. The choice often comes after some "revelation" that the behavior is not good for oneself or for loved ones. And, like all addictions, there is a period of withdrawal and maybe of back falling and of longing to return to the old, easier way. — Being a jerk, I think, is rooted deeper in the personality and requires more than a change in behavior to understand and uproot completely.

  151. Short idea (26): The Israelites thought it was a miracle when the Red Sea closed over the Egyptian army. But, when the Egyptians back home heard the story, they would not have thought it was a miracle. The escape of the hare is a miracle to the hare but a curse to the fox and his family. Current day Israelis and Egyptians hear the story with different ears.

  152. Short idea (9): "Going along with others" versus "Getting along with others."

  153. Short idea (16): Everything you experience is real, but not everything is real in the same way:  Some things are useful and substantial and important to you; others are dangerous; others are pale reflections, elusive and amorphous and hard to describe and maybe fleeting and unrepeatable and useless; others mislead you like a delusion that comes into the head while lying in bed on a long Winter's night.

  154. Short idea (19): Antoine de Saint-Exupéry and Emily Dickinson were opposites: De Saint-Exupéry never had a home; Dickinson never left hers.

  155. Short idea (191): There are certain moments when we can become aware of the intimate connection between the Mind and the Body and the World around us. One is when we take an in breath. Another is when we feel our heart beat. Another is when we have a sexual response. Another is when we get furious. And another is when we feel an intense pain. Another is when we see or hear. And so on.

  156. Short idea (92): "God is in the Heavens." If you are thinking about God, and you are thinking of Him in the Heavens, you are doing this in one of two ways: 1) you are outside under the sky, actually looking up into the sky, and picturing Him up in the sky. Or, 2) you are inside, picturing Him, picturing the sky, and picturing Him in this pictured sky. For 1) you have to be outside, with eyes open, looking up at the sky. For 2), you can be inside, sitting in an easy chair, eyes closed, imagining the sky with God in it. There is such a big difference between 1) and 2) that I think people who think about God in the heavens in the second way may not be able to picture Him in the heavens the first way.

  157. Short idea (15): An experience of the whole, no matter how important and healing and tremendous it may feel, is, itself, only a minuscule and transitory piece of the whole.

  158. Short idea (165): Two Provisional (and condensed) Definitions: 1) Humility = Self-Knowledge + Knowledge of the Future. 2) Arrogance = Ignorance. Axiom: The more self-knowledge you have and the more knowledge of the future you have, the greater humility you have.

  159. Short idea (94): Power tends to corrupt, and absolute power corrupts absolutely, according to Lord Acton. In our day, with our microscopic focus on human motivation, we might look at it even more cynically. Human nature is already corrupt, but most humans don't have the power to act it out. Fear keeps most of us in check. Give us power, and we let go. Give us absolute power, and look out. — On the other hand, we know there are other, more positive forces working in us, and, in some of us, they hold sway no matter what.

  160. Short idea (81): I was raised in an environment where it was considered a problem if a child preferred being alone. It was understood as a fear of others, and the child was encouraged to overcome the shyness and "be more social" and "try to make friends." Preferring to be alone was seen as an escape from others, from the natural inclination to be with others. But it also happens that being with others can be an escape from being with ones own thoughts and feelings and the figures that appear in ones dreams and fantasies. Not everything frightening lies without. Not everything good lies without.

  161. Short idea (7): Feelings do not come labeled. Often we don't know what we are feeling and have to wait to find out. Other people may see and tell us. Or we may notice the effect of what we just said on someone and realize we must have been angry. Or we may get a call from a doctor we saw last week and realize all the feelings we have had in our body was nervousness. Or we may never find out. We may feel the feeling but not know what it is. And soon we may forget we are feeling anything. People can go their whole lives feeling tense, never relaxing, and never knowing it.

  162. Short idea (89): Say there is a king who is a great man, and he has a servant. This doesn't mean that the servant is a great man (or even a great servant).

  163. Short idea (137): A tentative psychological idea: There are two kinds of people: those who are too anxious and those who aren't anxious enough. A person is either one or the other. If a person could choose his or her type with respect to how they worry, they would have to choose between being a worry wart or a naive babe in the woods. It must be added that people often don't worry about the things they should be worrying about.

  164. Short idea (18): What can be done in a minute? – Here are some things: certain complete conversations, brushing of teeth, driving about 1/4 mile on a dirt road, feeding a dog, ...

  165. Short idea (136): The eyes and ears are extra-sensitive parts of the skin and sights and sounds can be thought of as feelings received through touch. At the same time, the less specialized areas of the skin can be thought of as relatively insensitive eyes and ears that receive sights and sounds through touch. — If this isn't true, it is a useful mental exercise in introspection.

  166. Short idea (3): "Everybody is a moon, with a dark side never to be seen by others." — Mark Twain. This was true when Mark Twain was alive, but now psychology gives us ways of seeing the dark sides of ourselves and others — if and when we want to.

  167. Short idea (112): It is an interesting psychological hypothesis (not a theological hypothesis) that the search for God involves the search for the self (finding God involves finding oneself). It would go the other way too: The search for the self would be, deep down, also a search for what people call, "God." This doesn't mean, necessarily that God = Self, just that the search for one might turn out to involve (or even be) the search for the other.

  168. Short idea (33): Everybody is normal. Some people are also abnormal. – This is a paradoxical way to put it, but I can't think of a clearer way. Implications: Abnormal people will begin to seem normal if you get to know them, and normal people may turn out to be abnormal. – You can use the same formula for “ordinary” and “extra-ordinary”: Everybody is ordinary; Some are also extra-ordinary; etc.

  169. Short idea (8): Everybody has to be inside sometimes and outside sometimes. There is a door that separates the inside from the outside. Some walk easily, back and forth, through the door. Others have to be dragged in and/or out, screaming. And, for others, the door is jammed, and, to get them in and out, a wall has to be broken down.

  170. Short idea (186): Seeing is a power. Seeing "below the surface" is a great power.

  171. Short idea (62): The average person in the United State knows about as much about Arab countries as he or she knows about the planets Jupiter or Neptune. It is probably vice versa also.

  172. Short idea (36): Devastating experiences make a person feel closer to those who have been through similar experiences and distant and separate from those who haven't. Losing a child separates a person from most other people; losing an old parent makes one feel part of the natural flow.

  173. Short idea (143): Anger is like a storm: You can't prevent or stop or control it, but you can do your best to weather it and keep down the damage.

  174. Short idea (11): An interesting thought a violent schizophrenic patient told me many years ago: "I like to think that everyone has the same amount of suffering they have to experience in their lives. For some it is spread out, and, for others, most of it comes all at once, but we all have the same amount of suffering."

  175. Short idea (115): Alfred North Whitehead said that all European philosophy is a series of footnotes to Plato. Plato lived roughly 2,500 years ago and Freud lived roughly 100 years ago, but, to paraphrase Whitehead, I would say that all psychology, including all American psychology, has been a series of footnotes to Freud. — I say this even though I am not a Freudian.

  176. Short idea (157): You can't trust anyone completely or count on anyone completely — not even yourself. This can be a hard fact to swallow and adjust to.

  177. Short idea (100): People change all the time, like it or not. But there is much argument about whether or not "people can really change," change their personalities. Does psychotherapy lead to real and deep and profound changes or only some more or less temporary and more or less superficial changes of behavior? Psychological observation shows there is such a thing as a complete transformation of the personality. This is not the same thing as willing yourself to change your behavior or deciding not to focus on yourself so much or anything on this level. And it is not the belief that you have changed or a dream or fantasy that you are a new person. It involves a complete and total metamorphosis of the way we think, the way we feel about things, the content of our fantasy life, and a re-valuing of all our values (to use Nietzsche's term). It takes time. Some people say it feels as if they are being reborn.

  178. Short idea (1): In psychology, as in war (and as in life in general) there are no experts. Some psychologists have a lot more experience than others. These are the wily veterans, more familiar with the up's and down's of "the battlefield" than the greenhorns — but they are not expert in the way people who use Microsoft Word or tie bow ties or dice vegetables or solve calculus problems can become expert.

  179. Short idea (141): People in cities understand daytime (and light) and its subtleties more than nighttime (and darkness) and its subtleties.

  180. Short idea (155): In every good marriage, at some point, the wife gives her husband an ultimatum. It can come in different forms, but, however presented, in tears or in anger, deep down, it is an ultimatum. If this ultimatum comes from the wife having reached her limits and not from a power complex, and if it is based on just and valid premises, and if the husband sees this and thinks he has been wrong and changes, either in actions or intentions or both, then the marriage can grow into a good one. Otherwise, not. Until then it is a baby marriage, naive and untested. 

  181. Short idea (57): "Seek the truth," they say, but is that enough? Mustn't we then catch a glimpse of it, and then aim towards it and try to grasp it, and then learn to hold on to it and then to handle it and to clarify it and refine it and absorb it and digest it, and also to carve it into something beautiful and useful to ourselves and others?

  182. Short idea (132): Every family struggles with psychological problems to some degree (just as every family struggles with physical or economic problems to some degree). It is a matter of degree.

  183. Short idea (124): Even old wise men can have delusions, even many delusions.

  184. Short idea (88): "The Great Mystery" — To many, these words are exciting, inspiring, and meaningful. To others, the idea of a Great Mystery is dangerously irrational and superstitious and agitates and angers them. What does this disagreement signify? One possibility is that it is a simple, intellectual disagreement and that one side is right and the other wrong. Another possibility is that there is a Great Mystery for some but not for others. It also may be that, for most people, those not at the extreme ends of the continuum, there are occasions when they sense a Great Mystery, whereas, at other times, they think the idea is a childish, naive wish.

  185. Short idea (103): A house can make sounds like those of a living creature. Some people, especially at night mistake these sounds for the sounds of living creatures entering their houses.

  186. Short idea (202): It is not necessary to have a philosophy of fear, anxiety, depression, and terror, but it is necessary to have a philosophy of the place of fear, anxiety, depression, and terror.

  187. Short idea (173): Some mythic stories can be understood, among other things, as attempts to present psychological states of mind that are difficult (or even impossible) to describe or present in ordinary language. An example is an American Indian story that tells about a man who was picked up off the ground and blown far away from his home by a great wind. When he landed he became a great healer. The whole story is one big metaphor.

  188. Short idea (70): There are unknown events going on inside and outside our bodies that, at this very moment, are shaping our futures.

  189. Short idea (168): You can make two columns — one for all the things in life that are fun and one for all the things in life that are just work. For many people, as you get older and older, activities that were in the first column when you were younger have to be moved over to the second column. Towards the end of life, activities that were fun or so easy that they were barely noticed, like breathing or walking, can become labor and even labored.

  190. Short idea (144): One type of injury, like a cramp, can be helped by exercising it and by not giving in to it. Another type, like certain sprains, require the opposite. These require immobilization and no movement and are dependent on time to heal. It may be that sometimes these never heal; the best you can hope for here is to learn to compensate, to learn what movements to avoid aggravating the injury. There are also these same two types of psychological wounds and the same two types of psychological healing.

  191. Short idea (55): Learning and Knowledge are not always good. It depends on what people learn and what they do with the knowledge.

  192. Short idea (79): Of all the reasons a man climbs mountains, two stand out. The first is to test his endurance, skill, and tenacity and to compare his achievements with those of others. The second is to gain new vistas, to leave the ordinary and enter a new and higher realm, and to achieve a lofty spiritual experience. It is possible to climb for both reasons, and even at the same time.

  193. Short idea (133): If a person's goal is power, then winning feels good (even if he or she is seriously wounded in the process). However, if a person's goal is to be good, then winning will feel bad (as well as good), because it brings with it responsibilities (that is, responsibilities to the ones who have lost to you).

  194. Short idea (187): In my experience everyone is bad. In my experience everyone is good. In my experience, when focusing on the bad of a person, the person is experienced as all bad and when focusing on the good of a person, the person is experienced as all good. In my experience, when focusing on the reality of a person, the whole person, the good and bad of a person recede into the background as natural properties inherent in everyone.

  195. Short idea (128): I was informed of a dream of someone's patient after the election of Pope Francis I. The dream proposed a riddle: "What do Tiger Woods and Pope Francis I have in common?" And the answer was also given in the dream: "They both breathe the same air and eat fish from the same oceans." I thought this dream was worth reporting.

  196. Short idea (48): Psychological pain is always an opportunity to learn about our illusions; about where our feelings are registered in our bodies; about our bloated or otherwise incorrect self-images; about our unreasonable and immature expectations; about our obsolete, un-honed, imprecise, conflicting, or superficial values.

  197. Short idea (181): Whatever else is true about Empathy, it requires at least two psychological functions, feeling and imagination (and not just feeling). You have to be able to imagine what it is like to be going through what another is going through, and then you have to be able to respond with the same feeling you would have responded if you were going through it.

  198. Short idea (29): When a person withdraws from the world as much as she or he can, what's left is Psychology, that is, the psyche.

  199. Short idea (125): There is obviously a world of difference between having $20 as all the money you have in the world and having $200 million in your banks. A person with $20 is very very different from someone with $200 million. There is at least one way, however, they are identical: They both have to count and watch and hold and spend wisely and spend well if they want to be responsible and good. The $20-aire has to count and watch and hold on to his or her pennies and spend them wisely and well; the $200 millionaire has to count and watch and spend wisely and well and hold on to his or her 10's of thousands, but both have to count and watch and spend wisely and well.

  200. Short idea (169): Regarding which mattress is the most comfortable: When you are tense and troubled, no mattress feels comfortable.

  201. Short idea (153): There are many reasons to have censorship in movies. For example, it can be awful to see abuse and killing in films, and many would like a censor to keep these things out of what we and our children see. One reason not to censor is that films are an expression of the psyche and soul of a people. In this way they are like dreams, and like dreams, they probably have a balancing function. If you could censor dreams, the individual might become unbalanced. Also, films can be used to monitor what is going on in the collective psyche. This monitoring can give sensitive people a window into the future of a nation, into what is about to happen, and it gives some time to prepare. Censoring, whatever its value, takes away this mirror.

  202. Short idea (171): Derived from my own introspection and understanding of Freud's and Jung's dream theories: If you are heavily caught up in the external world and intent on succeeding and feeling you have a good chance of succeeding, then Freud's theory applies. If you are withdrawn from the world or are pursuing private and personal goals, then Jung's applies. For Freud, dreams reminded you of your inner goals that were overshadowed by you concentration on externals. For Jung, archetypal dreams drew you into deeper and deeper places in yourself and in the world as it appears to you when you feel alone. 

  203. Short idea (78): There are two psychological states, A (withdrawn) and B (involved). One's self = A + B. It is only while in A that a person can learn about A, about B, and, therefore, about A + B. While in B there is too much activity, and so no time to look at B. Yet to know about oneself it is not enough to know only A. A has to look out at B and examine it as well. — Further, no one can be in A and B at the same time. It is probably impossible to be good without knowing oneself, which requires A. It is impossible to be good while in A. A good person must act in B based on what is learned in A.

JMH International Essays — Announcement

Original Essays on the Psychology of Anger and/or Violence 

We thank all those who have submitted an essay to the JMH International Prize Essay Contest. As of now, February 1, 2017, we have decided not to continue with the contest.

For those who feel they have an important contribution to the subject of the Psychology of Anger and/or Violence, please feel free to submit your essay with the form provided here. If the judges agree that the essay is a significant contribution, we will publish it here (subject to agreement with the author).

We include here links related to past essays — For the 2014 contest, click here for the summary article and here for the list of winners; for the 2015 contest, click here for the summary article and the list of winners; and for the 2016 contest, click here.

Longer Observations

  1. Longer observation (14): An Objective Measure of Success?: Here is a mathematical formula offered as an expression of the amount of success in a person's life: s = (h-l) + w + gwh - d

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  2. Longer observation (2): What makes Success: The very thing that makes a person a success in the world, the very consciousness required — the work ethic, the cool objective eye, the ability to close off subjective thoughts and feelings and to focus on an end — these abilities, and they are abilities (abilities that not everyone has but that can be developed);

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  3. Longer observation (18): The Great Mystery: Whatever you think about the Great Mystery, the Answer, or the Secret, there are many people who spend much of their lives searching for such things. A portrayal of someone on a Search or Quest for such things is given by Somerset Maugham in his book, The Razor's Edge.

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  4. Longer observation (6): Everything is Real: Speaking informally, in ordinary language, not scientifically or even logically, we can say, from a psychological angle, that everything is real, but, at the same time, it is also part of the Imagination, part of our Thoughts, and filled with our Feelings and Emotions.

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  5. Longer observation (16): The Growth of Trees and of People: If you look casually at a large tree that has lost its leaves for the Winter, you might be struck by an intriguing and/or beautiful pattern, but the pattern itself will probably appear meaningless and random. A grove of trees or a forest can feel even more overwhelming and confusing and meaningless to an intellect trying to understand it. However, if you begin to think about the tree (or trees) from the angle of their history, the patterns begin to make sense.

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  6. Longer observation (8): A Mother's Sensitivity: When a mother becomes pre-occupied with some concern or other, she may not feel able to handle her children at the level required by her own standards. This is especially true if the children are also worried about what is worrying the mother. It's difficult enough for the mother to handle her own feelings.

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  7. Longer observation (13): Imagining Ourselves Dying (1): There are different ways to try to imagine we are dying. One way is to picture ourselves in the middle of our daily activities, and then to picture the same scene without us in it. And we think, "That's what it would be like if I were dead!"

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  8. Longer observation (17): The Center of Everything: It is usually as clear as a bell to young children that the sun and moon are the largest and closest objects in the sky; that the sun is the brightest object in the sky and the moon is the second brightest; that the sun is the center of the daytime sky and moves around our earth; and that the stars are the faintest and most distant objects in the sky.

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  9. Longer observation (1): Raised in a Cave: I read about a South American Indian tribe. In their territory there was a cave, and, occasionally, a newborn child would be selected (I forgot how) to be raised 100% in the cave.

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  10. Longer observation (3): "Why do Good People Suffer?" or "Why do bad things happen to good people?"

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  11. Longer observation (12): A Suggested Model of Memory: Here I would like to make a suggestion for a possible research approach to Memory.

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  12. Longer observation (15): Is he Bad or Mentally Ill (or Both)?: In these modern times we hear people discussing people who have done something bad. One person says, "He's just bad! No excuses! He should be punished!" and the other person says, "No! He's mentally ill! You would have done the same thing if you had been through what he has been through! We should be compassionate!" The person in question could be a criminal on trial or a political tyrant or even a family member who is hurting and, maybe, tyrannizing, people within the family.

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  13. Longer observation (10): Experiences of the Location of Sounds, An introspective report: The following is a report of observations I made on four nights over a 3 week period.

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  14. Longer observation (7): Science and Self-Knowledge: It is easy to have views about things, even strong views, even certainties, and to be wrong. Science does not guarantee truth, but the scientific method is an attempt to subject our views, even our certain views, to a slow and methodic and public scrutiny, filled with checks and safe-guards to try to filter out as many false views as possible.

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  15. Longer observation (11): The Body & the Earth: In early thinking the human body is sometimes compared to the earth.

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  16. Longer observation (19): Imagining Ourselves Dying (2): Imagining dying is different than trying to imagine death. Dying is a process; death a state. Here I want to write about a certain type of dying, one where there is no pain, no physical discomfort, and no inconvenience. Here is I am trying to imagine an unusual situation: You find that you will be dying, painlessly, in 30 seconds. I think most people, if they became convinced of this, would be upset. The question is, "Why?"

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  17. Longer Observation (22): Looking for the Best: Some people are not satisfied unless they have the best, whether it be the best car or the best cheese or the best wine or the best house. If they feel they have anything less, they feel dissatisfied, that they are missing something. There is value in this approach to life, in this value system, but there is also at least one important short-coming.

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  18. Longer Observation (9): Imagination & Reality: Forgetting the difference between Imagination and Reality.

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  19. Longer Observation (5): Measuring Time: There are many ways of measuring time.

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  20. Longer observation (20): Limitations of the DSM-5: Whether or not the newest edition (Fifth Edition) of the Diagnostic and Statistic Manual for mental illnesses is an improvement over the Fourth Edition is being debated within the mental health professional community. Which ever side of the debate we find ourselves on, perhaps we will agree that any attempt to categorize mental illnesses has inherent limitations. We use the image of a building with windows to demonstrate the point.

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  21. Longer Observation (21): Deep Cures: Traditional wisdom says that the Lord heals, not doctors. In our times, when medicine is charging ahead recording remarkable successes in its crusade against suffering, is there any place for this old wisdom? In discussing this question I will be focusing on psychological suffering.

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  22. Longer Observation (4): Dream of a Raging River: If a patient can’t cross a raging river in a dream, this can be the whole focus of therapy, and it may take many years for her to discover if she needs to and wants to cross and then how to cross and if she can. And then there is the crossing itself and, finally, the beginning of life on the other side.  These are difficult goals to explain to insurance companies.

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The Deer as a Symbol

Published in Rock Art Papers, Volume 11. Ken Hedges, Editor. San Diego Museum Papers 31,1994 (145-156).

Thomas R. Hersh
Los Angeles, California



The deer is a common image in rock art of all ages. For example, it is a principal Upper Paleolithic motif with a definite dating of 30,000 B.C. (Kenny 1975: xiv).1 This paper is about deer in myth and folklore, the verbal counterparts of rock art. I leave it to others to attempt the uncomfortable "leap in imagination" (Jacobson 1993: 212) from mythology and folklore to archaeology.

I have found two scholarly studies devoted to the deer (and elk) in European and Asian archaeology and mythology. Dorothea Kenny, in her 1975 dissertation called Cernunnos, presents an invaluable array of European and Asian deer tales. However, her central thesis — that the deer has always been associated with the calendar because of its shedding of antlers — seems to me to be imposed on the data. When I first thought of researching the deer motif, I assumed that the idea of the shedding of antlers would predominate, but this theme seems almost non-existent.

In a more recent study, The Deer Goddess of Ancient Siberia, Esther Jacobson argues against existing theories that, in ancient Siberia, the deer image represented a male deity or the sun. She maintains, instead, that it was "... rooted in a symbolic system revolving around the Animal Mother: the deer-mother as Tree of Life and as source of life and death. Essentially female, it was gradually arrogated to the male as a sign of his power" (Jacobson 1993:46-47).

My research dovetails with Jacobson's view of deer as female, but I would add that the deer symbolized a female-goddess from the male point of view. It was an aspect of male psychology, an example of what Jung called an "anima" figure-a fascinating image that takes a man into the deeper levels of the unconscious, into the mundus imaginalis.2 Perhaps 60% of the deer tales I have read concern the elusiveness of the deer in the hunt, and, therefore, express the psychology of male hunters. The hunter chases a fast and elusive deer deeper and deeper into unknown areas of a vast forest, into some strange world.

A word about the biology of the deer. Deer are widespread, especially in the Northern hemisphere. Deer, elk, and moose are in one genus. They have genuine antlers made of bone. Antelope, sheep, and goats, on the other hand, have horns rather than antlers. Unlike antlers, horns are made of keratin, the material of fingernails or hair or claws. There is undoubtedly much about the deer that is lost forever to modern city dwellers that was known to native hunters.

In what follows, I identify five main, though not necessarily independent, deer motifs in mythology and folklore. The motif of elusiveness is statistically the most significant. I will first present examples of the other four. My examples are representative only and are not meant to be all-inclusive.

1. Antler as Protection

1. Antler as Protection

The first motif is the antler as protection: antlers appear on Celtic helmets; on the walls of fortified cities like Zurich and Bern, protecting the cities; and there is even a stag head next to the altar of Doberan Abbey in Germany to protect the abbey against the overflow of the Baltic Sea (Kenny 1975:244, 338, 351). Similarly, the Hopi men of the Horn Society close the trails into their village with elk and deer antlers, so no one can come in (Tyler 1975:113f). The village becomes an elk in relation to its neighbors. There are also stories of individuals, like Merlin the magician, who fought with antlers, and the antlers placed in prehistoric burials across Europe and Asia (Kenny 1975:286, 104f) may have been put there to protect the dead.

2. Deer as Victim

2. Deer as Victim

CuevaSuperNovasmallerFrom Cueva Super Nova, Baja California. Thanks to a photo given to me by Elanie A. Moore.


The second motif is deer as victim. Even though deer are strong and far from defenseless, the deer is hunted by man and animals. In a sense, it is a "persecuted animal" (to use the phrase of Feliks, 1981:269), and people in trouble sometimes identify with it. Man is a predator, but at other times he is a victim. Feliks (1981:212-213) argues that Psalm 22 may hint at a hind, a female deer, grazing in the fields at dawn:

Dogs surround me; a pack of evil ones closes in on me, like lions [they maul] my hands and feet ... But You, 0 Lord, be not far off ... Save my life from the sword, my precious life from the clutches of a dog. Deliver me from a lion's mouth [brackets in text; the Jewish Publication Society translation]

Significantly, this is the psalm the gospels have Jesus saying on the cross. It reminds me of a Mayan prophecy that speaks of a time when "the deer will cry out" (Bierhorst 1974:203). As pursued victims, deer stand in a traditionally female role that fits with deer as a symbol of the female.

3. Deer as Riches

3. Deer as Riches


The third motif is deer as riches or wealth. This is easy to understand for a hunting people. For example, the Pueblo Indians used the hides of deer for clothing, the meat for the table, the sinew for bow strings, and the bone for implements (Tyler 1975:58). For us the nearest equivalent might be money itself, with which we get our necessities.

Even in agricultural societies, however, the deer brings crops and riches (e.g., Tyler 1975:69ff for the Pueblos, and Hultkrantz 1979:126 for the Diaguita of Chile). A Navajo story even speaks of the "Deer-Farmer" who grows his own food out in the wilderness (Wyman 1970:35). In China, the character for the stag's name and for enjoyment of prosperity are pronounced the same, and the Gallic Cernunnos was the god of abundance (Charbonneau-Lassay 1991:122).

The connection of deer with water is ubiquitous. It is assumed in Psalm 42:2 ("As the hart pants after the water brooks, so my soul pants after thee"), and the Midrash on Psalm 22 reports that the hind is

...the most God-fearing of all animals, for her love for her young is very great. And so when the other animals are thirsty, all of them come to the hind, knowing that her deeds are God-fearing and that when she lifts her eyes to heaven, the Holy One, blessed be He, will show mercy to them also. And what does the hind do? She digs a hole, puts her horns into it, and pants; and the deep causes waters to come up for her sake, for it is said As the hart panteth after the water brooks ...[Braude 1959:309, my emphasis]

There is a parallel in the Pueblos where deer are universally bringers of water and rain (Tyler 1975:75, and see Hultkrantz 1979:51 for the Mundurucú of South America).

There is also the nearly universal idea of a Keeper of the Animals to whom one makes offerings to get deer. For the Cochiti, there is the kachina who "grows deer like corn" (Tyler 1975:72). For the Evenks of Siberia, there was the "mistress of the clan lands" who sent game animals. She was a giant cow elk or doe, and Jacobson sees her as the Animal Mother of tribe and animals (Jacobson 1993: 192ft). In the Claus Chee Sonny version of the Navajo Huntingway myth, "All livestock lives because of the deer. That is what keeps the animals moist, breathing, walking about, and altogether alive" (Luckert 1975:54).

Methods for befriending the Keeper are manifold and complex. Examples may be found in Tyler (1975:62ft) or Taksami (1984) for Siberian peoples, and an account given by Parsons in 1932 is worth repeating. An eye-witness told her that when deer meat was needed for a ritual at Isleta and it could not be found, they asked the hunt chief, who made a

... circle of pollen, leaving a gap toward the east. Then, waving a feather in circular fashion as he talked, he concluded with imitative calls of mountain lion and wolf. "He told one of us to open the door. He began to sing. In came a big deer with big horns." While Wildcat Boy, as the hunt chief is called at Isleta, kept on singing he motioned for the door to be closed. "The deer walked into the circle of pollen." Then the chief closed the gap in the pollen circle, tapped the deer gently on the forehead and it dropped down dead.[in Tyler 1975:68]

If we dismiss this outright, I think it would be an intellectual prejudgment and would evidence a mistrust of the objectiveness and/or honesty of the Indians. It is possible that there are people who are so deeply connected to nature that they can bring about events like this. Science must be open minded.

4. Guilt over the Hunt

4. Guilt over the Hunt

There are stories that seem to be justifying the morality of the hunt. In a Pueblo story, a deer, elk, antelope, and eagle were originally cannibal monsters, and that is why a god made them human food (Tyler 1975:144ff). A similar story from the Siberian Ostiaks and Voguls tells how the elk once had six legs and lived in the sky and got so conceited that God Numi had its two back legs cut off and thrown down to earth (Kenny 1975: 157). A Zuni story tells of a time when people were weak, because they only ate corn, rabbit, and seed. They imagined a deer, as the gods instructed, and it was, thereby, inserted into reality for them to hunt. Tyler thought of these stories as rationalizations that have a god (not us) determining who eats who (Tyler 1975:71-72, 115).

There is also the common idea that killed deer do not really die and can return with the proper ritual (e.g., Tyler [1975:71-2, 79] for the Pueblos or Siikala [1984: 73] for hunting societies in general) or that the deer himself gives the hunter permission to hunt (Evers and Molina [1987:47] for the Yaqui). Since the Yaqui refer to deer as "younger brother," a close analogy to their deer hunt might be a modern man's job "hunt" in a serious recession for a job held by his younger brother. Think of all the rationalizations this "hunter" might use: "God wanted me to have the job," and the like.

5. Deer as Guide to the "Other World"

5. Deer as Guide to the "Other World"

The fifth motif is far and away the most common. The basic idea is of a man who goes into the wilderness to hunt deer. A deer leads him further and further away from his ordinary, domestic life and takes him to another world, called by various names.

The shyness of the deer undoubtedly contributes to this motif. According to Scrope (1838: 18), "There is no animal more shy or solitary by nature [than the red deer of Scotland]." The author of the book of Job points to the shyness by asking, "Canst thou mark when the hinds do calve?" (Job 39). And Claus Chee Sonny seems to be expressing the "invisibility" of deer when he told Luckert (1975:49) that Deer-people, particularly Fawn, can "transform" themselves into certain plants.

There are also many who have been impressed by the speed and light-footedness of the deer. This seems to lie behind the Siberian Ket idea that reindeer formerly had wings (Jacobson 1993:175) or Claus Chee Sonny's story that the Deer-people crossed a narrow ravine using "sheet lightning, zigzag lightning, rainbow, and the roots of sunlight" (Luckert 1975:49). The speed of the deer seems also to have influenced Artemidorus's interpretations of deer dreams (1990:106, 214), and the biblical Naphtali was a messenger, because he was fleet of foot like a deer — "as swift as the nimble hart, ... [who] could run across a field of corn without breaking an ear" (Ginzberg 1968: 109, 209).

This shy and speedy, not to mention valuable, animal draws the hunter deep into the wilderness, into "another world." What is this other world?

In the most down-to-earth form, the other world is the wilderness itself. In fact, in Old English, "wilderness" meant "wilde doer" -- "wild deer" (Evers and Molina 1987:44).

A Scottish hunter of the last century wrote about the Scottish Highlands where he hunted,

And now what do you think of this wild region [the Scottish Highlands]? Do you not almost feel as if you were wandering in a new world? Here, everything bears the original impress of nature, untouched by the hand of man since its creation [it is Eden]...In such a place as this, the wild Indian might fancy himself on his own hunting grounds. Traverse all this desolate tract, and you shall find no dwelling, nor sheep, nor cow, nor horse, nor any thing that can remind you of domestic life....when I show you a herd of these magnificent animals [deer], with their pointed and wide-spreading antlers, ranging over the vast tract, free as the winds of heaven, I think you will agree with me that there does not exist a more splendid or beautiful animal...he gives grace, character, and unity to every thing around him. How you feel I know not; but when I first trod these glorious hills, and breathed this pure air, I almost seemed to be entering upon a new state of existence. I felt an ardour and a sense of freedom that made me look back with something like contempt upon the tame and hedge-bound country of the South.[Scrope 1838:50-51, my brackets and emphases]

6. Deer as Alluring Woman

6. Deer as Alluring Woman
This wilderness experience represents a clear danger to the hunter's family. The deer leads the hunter from his family, physically and psychologically, and is represented symbolically in stories as a magical woman (or in association with magical women).

In Scotland it is said that fairies often shaped themselves as stags (Kenny 1975:141-142). One Scottish hunter saw fairies milking hinds. On another occasion, this same hunter took aim at a hind, but when he was about to shoot, it was transformed into a young woman. When he put the gun down, it became a deer again. When he aimed again, it again became a woman (Scrope 1838: 117-118). A Korean hunter shot a deer who was a fairy, and his wife got angry at him because he spared her (Choi 1979:44). A Siberian Nganasan shaman went into a hill and saw two naked women who looked like deer. They were covered with fur and had deer antlers on their heads, and they let him pluck a hair from each of them to make his shaman's robe. One was pregnant, and she released a deer-baby into the world for people to hunt (Kenny 1975:171-172).3

The allure of these deer-women, of these "goddesses," for the hunter went further. I quote from Scrope (1838:118) regarding the beliefs of the Scottish Highlanders.

The most extraordinary superstition prevalent was that of the Liannan-Spell, or fairy sweethearts; and all inveterate deer-stalkers, who remained for nights, and even weeks in the mountains, were understood to have formed such connexions. In these cases the natural wife was considered to be in great danger from the machinations of the fairy mistress.

Apparently this danger existed in other countries as well: a Bavarian hunter in the forest pursued a snow-white stag that changed into a beautiful woman who took him by the hand, and they fell into a deep well (Kenny 1975:357); a Taos mythical man, Little Dirt, is said to have married a doe (Tyler 1975:79); and a Warao Indian (from the Orinoco Delta of Venezuela and Guyana), whose wife had left him, shot and cooked a deer, one of whose legs changed into a beautiful woman who he married (Wilbert 1970:405ff). And see Luckert (1975: 139ff) for his discussion of the "intermarriage with animals."4

The danger of these deer-women from the other world is expressed by the idea that witches can become deer. Tyler (1975:74) says that, for the Tewa, any deer may be a witch or a bewitched person, and a line from an Eskimo lament quoted in Kenny (1975:166) sums up the danger: "The celestial reindeer allures but to deceive thee!" (cf. Gubernatis [1872:chapter 9] for India).

7. Danger of Becoming a Deer

7. Danger of Becoming a Deer

A danger even greater than falling under the spell of a deer-woman is for the hunter in the wilderness to himself become a deer. This is said to have happened to a 4th-century Chinese hunter who fell and became a stag and then ran away (his son gave up hunting) (Kenny 1975:192-193). And there is the European story about Brüderchen and Schwesterchen, who fled their stepmother into the forest, where Brüderchen was turned into a roe or a little stag because he drank from a forbidden pond (Kenny 1975:367). There was also a Tewa boy, born on a hunt, who is said to have eventually turned into a deer (Tyler 1975:78).

We may guess that the danger of such a transformation would have been greater for tribal men who often hunted by dressing as deer and imitating deer behavior. In the 16th century, de Bry made a beautiful engraving of this method of hunt for a book on the Indians of North America (Alexander 1976:42). Bean (1974:57) reports that Cahuilla hunters often wore deer headdresses and imitated the deer in order to sneak up close, and Evers and Molina (1987:47) report the same for Yaqui hunters. Luckert even says that Navajo hunters who dressed as deer, "become deer temporarily." Referring to the work of W. W. Hill, Luckert says that hunters "ate from branches, slept like animals, and communicated among themselves by using animal cries" (1975:141-143).

We also have records of dancers imitating deer. There is an engraving from 1705 of a Siberian Tungus dancer with antlered headdress singing, dancing, and drumming (Halifax 1982:82), and we have Tyler's description of such dances for the Zuni (1975:68f).5 As in the hunt, the danger of identification must have been great. There was a report from Jemez that deer dancers (who presumably were imitating deer) changed into deer and ran into the mountains and never came back (Tyler 1975:259).

So-called "Deer fever" must have been a threat to hunting societies. Luckert discusses "a kind of general craziness" called the ajilee illness in Navajo. His informant placed "uncontrolled sexual passions" in this category.

But in his broader view, ajilee symptoms are also seen by the practitioner to be present in the shyness or wildness of deer, wherever domestic livestock behave shyly or tend to revert to the wild, in the symptoms which result from eating hallucinogenic plants, in the restlessness of his younger Navajo tribesmen and in their latent desire to roam, in the increasing number of divorces, and in the general "American way of living" which is displayed above all by White people's excessive mobility. In short, all things which disrupt a home-centered life.[Luckert 1978:10-11 ]

In the Deerway myth given by the informant, a large buck pronounces the ajilee illness as the punishment for lack of respect for deer: "You will go crazy ... You will have no mind of your own — just like a deer who-wanders from one place to another." It is appropriate that the cure is the "Bringing-Home" ceremony where "all those who have gone crazy out there ... are brought back ... they come back into the hogan" [Luckert 1978:54, 48-49].

Paradoxically, in China, every imaginable part of the body of the deer was used as tonics, stimulants, and vitalizers — for growth, for potency, and for strength of the organs, bones, muscles, blood, and senses (Read 1931:numbers 364-369). Read also mentions that the United States Pharmacopoeia IX recommends a five per cent tincture to restore power in nervous exhaustion.6

The paradox is only apparent. In Navajo terms: people with the ajilee illness have become too deer-like, but lethargic, depressed, exhausted, and impotent people need more of the "Deerway." For the Navajo, this can be gotten from a plant eaten by deer. Luckert says of this "Deer-plant" that it heals because "it carries the life-sustaining essence of the divine Deer-people of primordial times" (1975:59).

The collective danger to society of a man who has gone the way of the deer, a man-deer, might have been symbolized in Europe by the image of the devil himself. Such a man was sighted in Scotland in the last century and was said to have been "a gay decent-like chiel, if he hadna had a terrible heid o'horns an 'fearfu' lang hairy legs wi' great cloven feet" (Kenny 1975:311, quoting from McPherson). In his stag form, this "Gudeman" was seen by a Corgarff school-master who was hunting on his vacation: Mr. Cattenach shot the stag several times, but the bullets glanced off. He was told by local people, "It was only Auld Hornie" (Kenny 1975:311).

The most famous example of the transformation of man into deer is the case of the Greek hunter Actaeon who came upon the goddess Diana bathing naked in a pool. Furious at being surprised, she turned Actaeon into a stag, so he could never tell what he saw. He was then hunted down and torn apart by his own hounds. He could not command them to stop, because he no longer had his human voice.

The 5000-year-old Mesopotamian Gilgamesh Epic tells a similar story (though it is about gazelles) and even gives a cure (Dalley 1989:52ff). There was a wild man named Enkidu who "knew neither people nor country ... With gazelles he eats vegetation, with cattle, he quenches his thirst at the watering place." A hunter becomes upset and reports back to his father that Enkidu "kept pulling out the traps that I laid. He kept helping cattle, wild beasts of open country, to escape my grasp. He will not allow me to work [in open country]" (cf. the beautiful story in Tyler 1975:61-62). The hunter's father tells him to go to the city and get the harlot, Shambat. The hunter's father says, "When [Enkidu] approaches the cattle at the watering place, she must take off her clothes and reveal her attractions. He will see her and go close to her. Then his cattle, who have grown up in open country with him, will become alien to him."

So again we have the same issue: the struggle in a man between his attraction to women and his attraction to the wilderness. For Enkidu, the attraction to a real woman is stronger (though, in the story, it is a woman of great allure), and Enkidu is seduced from the wilderness into the city and its society. In a Taos Indian story, a chief's son, while hunting, stops to drink at a spring and turns into a deer. It is also a woman, his grandmother, who knows how to turn him back into a boy (Tyler 1975:76-77).

Not only are some deer people, but some people are deer. For example, in one version of an Irish myth, Oisín tells of his father's pursuit of a "lovely doe" and how he (Oisín) was born, presumably of this doe. At 21, Oisín was hunted down. He was covered with hair like a deer. He says, "They shaved me from head to foot...and put clothing upon me in place of the coarse hair which covered me before" (quoted by Kenny 1975:334). Then he could walk around with people, even though still a deer.

8. People as Animals: A Theory of Psychological Types

8. People as Animals: A Theory of Psychological Types
Inherent in such stories is a theory of psychological types describing different personality types by reference to animals. To apply this in our times, the gang members in South Central Los Angeles call their territory "the Jungle." They seem to feel guiltless in making a living by stealing. We can think of them as "lions" who go on the prowl when hungry. Their victims are old, weary, young, or unwary "deer."

To pursue this idea a little further, it seems to be a near universal idea that people are descended from animals. In Genesis 49, Jacob calls his son Naphtali "a hind let loose," and Naphtali is the ancestor of one of the twelve tribes of Israel, the Deer Tribe, if you like. "Hersh," the name of the author of this paper, means "deer" in German (perhaps a translation of the Hebrew Naphtali), and so his ancestors originally may have been in the Deer Tribe. His thinking may be "Deer-like."7

Even in the modern world we speak of "cat people" or "dog people" — people who have a special empathy for cats or dogs. We know of people who are more comfortable with animals than with people and others who feel contempt for the "tame and hedge-bound" cities. Modern society uses the term "antisocial." In olden times these people might have been described as having turned into animals.

We have explored the negative side of the transformation of man into deer, but, at least from our modern point of view, there wassomething positive in it as well. It apparently led to a softening of the hunter and an awakening of religious and moral feelings. The hunter began to feel from the point of view of the deer; he was "seduced" away from the hunter's view. It could have been a disaster for the hunter-predator to identify with his prey (for the Navajo hunter's identification with the wolf see Luckert [1975:142ff)). But there must have been a paradoxical twist even here. If the man who "became a deer" ever returned to society, he would have been most helpful in a hunt, because he could educate the hunters by telling or singing or dancing the inner life and habits of the deer. It may have been just such a man who "sang" the deer into the circle of pollen.

It would have been the shamans who would have gone through such transformations into animals. The Tofa shamans of Siberia wore streamers of textile or reindeer hair or reindeer skin referring to the body of the reindeer but also to "wings and feathers by which the shaman-deer regained the ability to fly" (Jacobson 1993:175, from Dioszegi). The deer was the Siberian shaman's steed (Jacobson 1993:176). And, in Europe, Merlin rode a deer, and St. Patrick was seen as a deer.

These are the men-deer who threaten the materialistic and worldly hunt but who introduce a "higher" morality. However, we evaluate this, it seems to represent a necessary stage of human development. In our stories, the men who follow the deer-goddesses into another world are the ones who bring back the new way of looking at things. These are the men who, at some point in their lives, refuse to rationalize the killing of deer. They go the other way. And it would be these shamans, if they did not become completely anti-social, who would have been able to "cure" others who had "dropped" out with the ajilee illness.

An exquisite example of the integration of the wilderness experience back into society is the Yaqui Indian deer dance. A hunter went alone into the wilderness and saw two large deer with long antlers entwined making, he thought, music. A fawn ran around them and jumped, dancing to the music. Next morning the hunter found the abandoned fawn amid flowers and sang to it. This man was the founder of the Yaqui deer dance (Evers and Molina 1987:50; there is also a Guatemalan deer dance, Paret-Limardo 1963).

In the Yaqui dance, by impersonating a deer, the dancer brings glimpses of the wilderness (here called the "Flower World") into the Indian village. The deer live in the Flower World, in the place "below the dawn" (Wilder 1963:178). The Yaqui dance brings two worlds, two states of consciousness, together in a positive manner. The Yaqui attitude toward the wilderness reminds me of Derg Corra in the Irish myth who feeds a stag with half an apple and himself with the other half (Kenny 1975:260).

We are also told that Yaqui shamans slept alone in the woods, and it is said that the chief of the deer sent them deer "wives" (Evers and Molina 1987:48). In another story there is a less-well-integrated person. This is a Yaqui Indian, who lived alone with his mother, and who could dominate deer and make them tame. But all his life he only knew his mother and animals and the desert (Evers and Molina 1987:48).

From the Navajo point of view the whole Yaqui people would seem to be suffering from ajilee illness. But the difference in perspective might be explained by saying that the Yaqui are a Deer people while the Navajo are, perhaps, a Wolf people.

The Flower World of the Yaqui has different names in different cultures. In the Tristan of Gottfried von Strassbourg, Mark chases a white stag, as large as a horse, who leads him to the Minne-Grotte (i.e., Lovely Grotto, Kenny 1975:124-125, quoting Weston). Similarly, the Irish Oisín hunted a deer who headed for the sea. Oisín caught one of her feet, and she pulled him under to Tír na h-Óige ("the Land of [Everlasting] Youth" — translation Ruth and Esther O'hara) (Kenny1975:170). And there is a snow-white stag with golden antlers that appears at Thuringia, and

only a pure-hearted Sunday's child, passing by night through the forest, can see and follow him. The stag leads to a treasure chamber and sheds his antlers by striking them against its rocky wall, thereby opening it up.(Kenny 1975:358, my emphasis)

Above Steinbach am Loge a golden stag appeared and pointed to a rich vein of gold (Kenny 1975:358). And the healing baths of Schwendi at Lucerne and those at Tirol were found by observing deer heal themselves by drinking from them. Similarly, at the Brunnelheide, a stag found a healing spring (Kenny 1975:359). Finally, two stags took the Siberian Ossetian, Nart Dzilau, to the land of the Seven Giants in the sky (Kenny 1975:174). (For relevant Korean stories see Choi [1979:38,62-63,119].)

The Flower World, Tír na h-Óige, the Minne-Grotte, the treasure chamber, the rich vein of gold, the healing baths, the healing spring, the land of the Seven Giants are functionally equivalent. The deer represents physical riches, but also the riches of another world.

For believing Christians, the equivalent is the deer that leads the hunter deep into the forest and then turns and shows the hunter a crucifix between its horns. Many stories tell of saints who converted because of seeing a mysterious deer, for example, St. Hubert and St. Eustace (Charbonneau-Lassay 1991:120f) as well as Felix of Valois, Rieul of Senlis, Telo, Fantin, and Procopius of Bohemia (Kenny 1975:363f). In fact, in early Christianity, the deer was one of the most common allegories for Christ (Charbonneau-Lassay 1991:117). After all, Christ was a victim, alluring Christians to another world of great riches, the Kingdom of Heaven.

Typical also are Christian stories in which deer guide people to spots on which churches are to be built — Kenny (1975:348ff) gives five examples from throughout Europe. It was said that only deer know the path to heaven (Kenny 1975:124), which is the Christian way of saying that deer bring some people to another world.

The following is such a story charged with psychological significance. Graf Johann was addicted to the chase. Once a white stag led him deep into a thick forest. When night came, the Graf "sank to the earth, lost, exhausted and alone." He became filled with repentance and built a church on that spot (Kenny 1975:360).

Here we have the typical story of a lone hunter chasing an elusive deer. He gets lost in a deep, thick forest. He is exhausted and night comes. Then he has a major psychological experience and is filled with moral insight.

It is easy to picture what Graf Johann's male friends must have thought of this change — probably that the Graf had weakened and become effeminate, losing interest in the hunt, etc. They would have said that he had caught Deer fever.

The hunt symbolized a religious quest in myths such as King Arthur — in which Guinevere is carried off to Valeriri's other-world dwelling while Arthur and his court are hunting the white stag (Kenny 1975:124) — and it has heroic dimensions as in the story of Hercules's year-long hunt for the Golden Hind. The Huichol Indians say it outright: "The first pilgrimage ... was a hunt for the deer, Peyote" (Wilder 1963:154).

Medieval Jewish Kabbalists spoke of the "Kingdom" (Hebrew: Malkhut) which is the lowest of God's ten created realms. It is God's presence in this world (the Shekhinah). Malkhut is feminine and passive in relation to the nine higher divine realms of active male forces. "She" is also caIled the Queen, the Mother of the World, the Hind (of Dawn), the Well, and a Lily and a Rose, amongst other things (Tishby 1989:371, 379, 391ff).

Malkhut is one more name for the other world which is also personified as a female goddess: the Shekhinah, the Mother of the World, the Queen, Diana, the Navajo Mistress of the Animals,8 and the Animal Mother — the old Woman — Mistress of the universe who is the source of human and animal life (Jacobson 1993:176). Malkhut is the deep weIl into which the Bavarian hunter was pulled by the beautiful woman. It is Diana's pool. It is the spring and the forbidden pond from which the Taos boy and Bruderchen, respectively, drank before being turned into deer. It is the healing baths, and the Irish world under the sea (Tír na h-Óige). As Lily of the VaIley and Rose of Sharon, the Kingdom of Malkhut is also the Flower World of the Yaqui.

In the Zohar, Malkhut is the lowest of God's created worlds, the Garden of Eden — the wilderness, if you like. It is the Gate (or the Door of the Tent — Tishby 1989:399-400) and stands between the higher world of unknowable thought and our lower ordinary world. Malkhut is the Hind of Dawn, the most merciful mother. At night she goes deep into the darkness, to the mountain of light where, at midnight, she gets food for us, and she comes back and feeds us at dawn (Tishby 1989:394ff).

Psychologically, this story symbolizes man's fate: to be caught between the wilderness Kingdom of the Heavenly Mother, on the one hand, and the ordinary world which is the exhausting daily hunt for survival. Mercifully, after the deepest night, lost in the forest of the hunt for survival, the Hind of Dawn feeds us little tidbits she has gotten from the highest world of light, the world beyond thought.

This idea is expressed in similar stories from around the world. In a Lapp myth (Kenny 1975:145ft), the god of heaven creates an Eden-like world from the body of his favorite little deer. He uses the world he makes from her body to separate the lower worlds of deepest night from the highest worlds of unbearable light. There is also a Chinese story (Kenny 1975:167) of a deer that stands at the junction between earth and sky on a path that can lead a man to the Celestial Palace in which lives the highest god. And an East Indian story teIls how the highest god became a deer to lead a man into the forest and to a sacred lake (Kenny 1975:273ft). If the man could resist drinking from this beautiful and forbidden water he would be instructed in stiIl higher mysteries.

The hind, the goddess, the Flower World, Eden, the mundus imaginalis — aIl this is higher than ordinary consciousness and is a doorway to a still higher place. Through this door a certain type of man can glimpse himself: a rich vein of gold; a healing spring; a forbidden pond; an elusive "other world"; a shy, restless, "crazy" roamer with uncontroIled sexual passions; a wilderness; a deep weIl; a perfect rose; a vitalizer; an aphrodisiac; a mother of all animals; even a satan and a Christ-like victim of the hunt, as weIl as an ordinary, domestic man.

Of course it is always possible that thehungry hunter will arouse himself from this dream, shake off love and morality, wonder how he had fallen victim to his victim, and, filled once more with feelings of power, again take up the hunt.

It is only by becoming fully conscious of this particular pair of opposites in himself — the wolf and the deer — that a new phase of the man's inner development can begin.


I wish to thank Elanie Moore for providing the pictures of deer motifs from the Great Mural area of Baja California to illustrate this paper.

End Notes

End Notes

1. Some examples of deer in rock art are given in the text of this paper. There are also pictures of deer from archaeological finds in many books, including the following: for Korea (Covell 1986: 132ft), for stone-age India (Brooks and Wakankar 1976), for ancient Sumer (Parrot 1961a:165, 168, 294, etc.], for ancient Assyria (Parrot 1961b:88, etc.], for Europe and Asia (Kenny 1975), and for Siberia (Jacobson 1993).

2. I borrow a word from the Persian Platonists referring to an intermediary world between the sensory world and the world of Intelligence (Corbin 1986:188,192).

3. For another version of how deer originally came from a mountain see Luckert (1975:22ff), and, for a general discussion of how our food comes from mountains, see Hersh (1992:172-173).

4. By extension, anything we love can "turn into" a deer and lead us away-like one's own father, as in the 4th-century Chinese story presented below and in another from The Chronicles of Michoacán. (Craine and Reindorp 1970:63-64).

5. There are many records, on rock art and from archaeological digs and from descriptions of rituals, of men wearing antlers or antler hats. For example, the so-called "chamois-priests" from the Paleolithic Abri Mège baton (Kenny 1975:Figure 7); or the 21 stag frontlets "certainly meant for wear" from Mesolithic England (Kenny 1975:14); or a 4th-century B.C. stag-horned human figure from the tombs at Ch'an-sha, Hunan Province (Halifax 1982:82); or the hats with horns or antlers "widely spread among most of Siberia's peoples since ancient times till today" [Smoljak 1984:247t); or the participants in the Dionysian rites of ancient Greece who covered themselves with deerskins (Charbonneau-Lassay 1991: 118). In such cases it is unclear to me whether these figures were hunters or dancers or shamans on some vision quest or something else entirely.

6. For old European uses of medicines made from parts of the deer, often having to do with antivenins, see Kenny (1975:332).

7. The German tribal name Cherusci means People of the Hart, and the ancestor of the Ossorians was born among the wild deer (Kenny 1975:374; cf a similar story from the Tewa in Tyler 1975:77f). And there are many personal names relating to deer such as Sigrid or Oscar, meaning Deer-loving.

8. Luckert (1975:140) identifies the Navajo Mistress of Animals with the Greek Diana.

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Two Approaches to Understanding Psychology

via reflection on the world
via reflection on one's immediate experience

   the One   the Whole
the Sacred
the Ordinary
feeling stuck
feelings of failing,        of dying
 waking up — feeling reborn
   focusing   on the self
confronting the   unconscious
the whole person
living in multiple       worlds
learning about     the world
feelings of success,     of the good life