Nous This article is about a philosophical term. For the philosophy journal, see Noûs. In philosophy, common English translations include "understanding" and "mind"; or sometimes "thought" or "reason" (in the sense of that which reasons, not the activity of reasoning).[2][3] It is also often described as something equivalent to perception except that it works within the mind ("the mind's eye").[4] It has been suggested that the basic meaning is something like "awareness".[5] In colloquial British English, nous also denotes "good sense", which is close to one everyday meaning it had in Ancient Greece. This diagram shows the medieval understanding of spheres of the cosmos, derived from Aristotle, and as per the standard explanation by Ptolemy. In Aristotle's influential works, the term was carefully distinguished from sense perception, imagination and reason, although these terms are closely inter-related. Pre-Socratic usage[edit] The first use of the word nous in the Iliad. Xenophon[edit]
Humanistic psychology Humanistic psychology is a psychological perspective which rose to prominence in the mid-20th century in response to the limitations of Sigmund Freud's psychoanalytic theory and B.F. Skinner's behaviorism.[1] With its roots running from Socrates through the Renaissance, this approach emphasizes individuals inherent drive towards self-actualization and creativity. It typically holds that people are inherently good. It adopts a holistic approach to human existence and pays special attention to such phenomena as creativity, free will, and human potential. It encourages viewing ourselves as a "whole person" greater than the sum of our parts and encourages self exploration rather than the study of behavior in other people. In the 20th century humanistic psychology was referred to as the "third force" in psychology, distinct from earlier, even less humanistic approaches of psychoanalysis and behaviorism. Origins[edit] Conceptual origins[edit] Practical origins[edit] Counseling and therapy[edit]
en.m.wikipedia Type of Jewish mysticism Kabbalah (Hebrew: קַבָּלָה Qabbālā, literally "reception, tradition"[1][a]) is an esoteric method, discipline and school of thought in Jewish mysticism.[2] A traditional Kabbalist is called a Mekubbal (מְקוּבָּל Məqūbbāl "receiver").[2] The definition of Kabbalah varies according to the tradition and aims of those following it,[3] from its origin in medieval Judaism to its later adaptations in Western esotericism (Christian Kabbalah and Hermetic Qabalah). Jewish Kabbalah is a set of esoteric teachings meant to explain the relationship between the unchanging, eternal God—the mysterious Ein Sof (אֵין סוֹף, "The Infinite")[4][5]—and the mortal, finite universe (God's creation).[2][4] It forms the foundation of mystical religious interpretations within Judaism.[2][6] Traditions[edit] Peshat (Hebrew: פשט lit. It is hard to clarify with any degree of certainty the exact concepts within kabbalah. Jewish and non-Jewish Kabbalah[edit] History of Jewish mysticism[edit] E.
Tummo Tummo (Tibetan: gtum-mo; Sanskrit: caṇḍālī) is a form of breathing, found in the Six Yogas of Naropa,[1] Lamdre, Kalachakra and Anuyoga teachings of Tibetan Vajrayana. Tummo originally derives from Indian Vajrayana tradition, including the instruction of the Mahasiddha Krishnacarya and the Hevajra Tantra. The purpose of tummo is to gain control over body processes during the completion stage of 'highest yoga tantra' (Anuttarayoga Tantra) or Anuyoga. Nomenclature, orthography and etymology[edit] Tummo (gTum mo in Wylie transliteration, also spelled Tumo, or Tum-mo; Sanskrit caṇḍālī) is a Tibetan word, literally meaning fierce [woman]. Orthography[edit] Tummo may also be rendered in English approximating its phonemic enunciation as 'Dumo'.[3] Practice[edit] The channels do not exist in the way they are visualized during Vajrayana practice. After familiarity in trul khor, there is the practice of tummo. Kundalini and tummo[edit] Miranda Shaw clarifies: Overview[edit] Dr Arya (2006) also states:
Existential therapy Background[edit] The starting point of existential philosophy (see Warnock, 1970; Macquarrie, 1972; Mace, 1999; Van Deurzen and Kenward, 2005) can be traced back to the nineteenth century and the work of Søren Kierkegaard and Friedrich Nietzsche. Both were in conflict with the predominant ideologies of their time and committed to the exploration of reality as it can be experienced in a passionate and personal manner. Kierkegaard (1813–55) protested vigorously against popular misunderstanding and abuse of Christian dogma and the so-called 'objectivity' of science (Kierkegaard, 1841, 1844). He thought that both were ways of avoiding the anxiety inherent in human existence. Nietzsche (1844–1900) took this philosophy of life a step further. Martin Heidegger (1889–1976) applied the phenomenological method to understanding the meaning of being (Heidegger, 1962, 1968). Development in Britain[edit] Existential therapy's view of the human mind[edit] Psychological dysfunction[edit] Four worlds[edit]
www.questia WHEN SIGMUND FREUD was first introduced to the Kabbalah, he exclaimed, "This is gold!" Carl Jung expressed a similar excitement, going so far as to say that the kabbalistic writings of Rabbi Baer from Mesiritz "anticipated my entire psychology in the eighteenth century." Freud and Jung's excitement arose from a central paradox with which the Kabbalah wrestles: that evil, which by definition is diametrically opposed to good, is at the same time its very source. Creatively articulated by Isaac Luria, the sixteenth-century mystic whose writings form the backbone of contemporary Kabbalah, this idea of light hidden in the darkness is also a basic psychoanalytic idea, having to do with making the unconscious conscious, as well as connecting split-off complexes to the wholeness of the Self. To glimpse the meaning of this paradox-and to grasp its relation to Jungian psychology-will first require a closer look at the creation story within the Kabbalah. Divine Sparks Trapped in Dark Matter
Aldous Huxley English writer and philosopher (1894–1963) Aldous Leonard Huxley ( AWL-dəs; 26 July 1894 – 22 November 1963) was an English writer and philosopher.[1][2][3][4] His bibliography spans nearly 50 books,[5][6] including novels and non-fiction works, as well as essays, narratives, and poems. Born into the prominent Huxley family, he graduated from Balliol College, Oxford, with an undergraduate degree in English literature. Early in his career, he published short stories and poetry and edited the literary magazine Oxford Poetry, before going on to publish travel writing, satire, and screenplays. He spent the latter part of his life in the United States, living in Los Angeles from 1937 until his death.[7] By the end of his life, Huxley was widely acknowledged as one of the foremost intellectuals of his time. He was nominated for the Nobel Prize in Literature nine times,[9] and was elected Companion of Literature by the Royal Society of Literature in 1962.[10] Early life[edit] Career[edit]
Existentialism Existentialism is a term applied to the work of certain late 19th- and 20th-century philosophers who, despite profound doctrinal differences,[1][2][3] shared the belief that philosophical thinking begins with the human subject—not merely the thinking subject, but the acting, feeling, living human individual.[4] In existentialism, the individual's starting point is characterized by what has been called "the existential attitude", or a sense of disorientation and confusion in the face of an apparently meaningless or absurd world.[5] Many existentialists have also regarded traditional systematic or academic philosophies, in both style and content, as too abstract and remote from concrete human experience.[6][7] Definitional issues and background[edit] There has never been general agreement on the definition of existentialism. The term is often seen as an historical convenience as it was first applied to many philosophers in hindsight, long after they had died. Concepts[edit] The Absurd[edit]
www.tikkun When Sigmund Freud was first introduced to the Kabbalah, he exclaimed, “This is gold!” Carl Jung expressed a similar excitement, going so far as to say that the kabbalistic writings of Rabbi Baer from Mesiritz “anticipated my entire psychology in the eighteenth century.” Freud and Jung’s excitement arose from a central paradox with which the Kabbalah wrestles: that evil, which by definition is diametrically opposed to good, is at the same time its very source. Creatively articulated by Isaac Luria, the sixteenth-century mystic whose writings form the backbone of contemporary Kabbalah, this idea of light hidden in the darkness is also a basic psychoanalytic idea, having to do with making the unconscious conscious, as well as connecting split-off complexes to the wholeness of the Self. If we don’t acknowledge and pay our dues to the darkness, it will take its due on its own terms—like the return of the Freudian repressed—with a vengeance. Divine Sparks Trapped in Dark Matter