Revelation Effect Mentalism and Mind Reading
First, talk about how you feel. Avoid mind reading your partner's unexpressed feelings or making assumptions about them. Second, talk about how you feel. Discuss your feelings rather than your judgments or your psychological analysis of the other person. I felt hurt and angry when you shut the door so hard is much better than I felt you were being rude when you slammed the door in my face. Notice that the latter is a disguised judgment. Even if you say the words I feel at the beginning of a sentence, you may not be talking about your feelings. Rude is a judgment and so is slammed the door in my face. When you discuss how you feel, you invite the other person to try to understand. When you judge, you invite defensiveness and argument. In this case, an argument could well ensue about what is and is not rude, or whether the way the door was shut constituted slamming. And of course no one wants to feel psychoanalyzed by a friend or partner. I feel you're being...
The practice of vipassana or insight meditation is the effort made by the meditators to understand correctly the nature of the psycho-physical phenomena taking place in their own bodies. Physical phenomena are the things or objects that one clearly perceives around one. The whole of one's body that one clearly perceives constitutes a group of material qualities (rupa). Physical or mental phenomena are acts of consciousness or awareness (nama). These (nama-rupa) are clearly perceived to be happening whenever they are seen, heard, smelt, tasted, touched, or thought of. We must make ourselves aware of them by observing them and noting thus seeing, seeing, hearing, hearing, smelling, smelling, tasting, tasting, touching, touching or thinking, thinking. The physical object of attention and the mental act of noting are occurring as a pair. In this occurrence, there is no person or individual involved, only this physical object of attention and the mental act of noting occurring as a pair....
Purification of view aims at obtaining a correct perspective on the nature of individual existence. Buddhism teaches that it is the wrong grasp of existence, crystallized in the view of a substantial self, that keeps the unenlightened chained to samsara. To reach liberation this delusive view has to be dissolved by purified view, which from the Buddhist standpoint means comprehending the so-called individual as a compound of evanescent material and mental phenomena without any inner core of substance or selfhood. Purification of view is achieved by bringing these phenomena into focus, defining them in terms of their salient characteristics and functions, and using this knowledge to remove the erroneous view of a self-subsistent ego. The samathayanika and vipassanayanika approach this purification from different angles, though the end result is the same for both. The former, after emerging from any fine material or immaterial j liana except the last (which is too subtle for analysis),...
This section explores how hypnosis can be used as part of a magic routine, particularly in the branch of magic known as Mentalism or Mind Control. The volunteer has to agree again. The audience think that the performer has just somehow guessed the volunteers name, and the volunteer thinks that he has just momentarily forgotten it before recovering. If the audience applaud this mind reading feat, the performer puts up his hand and shakes his head as if to say no, really, there's no need, and the audience perceive it as modesty, the volunteer perceives it as an acknowledgement that the performer already knew his name.
One way in which suffering manifests itself clearly is through pain. Pain is also usually the clearest (though not pleasant) mental phenomenon that appears to a beginner. It offers the meditator something interesting to be mindful of. The danger is in reacting with anger or irritation towards the pain, in which case one is no longer
Erickson applied this insight to his hypnotic technique, by recognizing the significance of messages he himself didn't realize he was giving. A similar nalysis has frequently been applied to anecdotal reports of cases of apparent elepathy, but where 'cold reading', or the skill of gathering information urreptitiously through subtle but conventional sensory clues, appears to be a ikely factor.
In session 4, we made a commitment to develop a personal self-help manual, with relaxation being the first prong of the approach that was beginning to take shape. Over the course of the first three sessions, Ms. S. self-monitored thoughts with the goal of identifying and ultimately challenging dys-phoria-related automatic thoughts and distorted ideas and expectations (e.g., personalization, mind reading, overgeneralization, black or white thinking see Lynn & Kirsch, 2006).
You make negative assumptions about things you could not really know for sure. Especially mind reading (assuming someone else is thinking or feeling something negative with-out checking it out) and fortune-telling (predicting negative events as though you had an infallible crystal ball). Barbara engaged in fortune-telling by assuming that it would take her a long time to find a job (it could happen tomorrow) and that she would
To many, this idea of there being a second or physical phase of personal magnetism will seem strange, so accustomed have they grown to hearing the teachings that personal magnetism is a mental phenomenon pure and simple. But as we proceed in our study of the subject in this book, I hope to thoroughly convince you that this second pole of personal magnetism really exists, and that it is equally potent as the first, or mental phase or pole. A man is a dual organism, with both mental and physical phases of manifestation, both mind and body, so is his personal force composed of two distinct phases or poles, each coordinating with the other in the work of manifesting energy and creating effects. Some persons have more mental magnetism, while others have
Nagarjuna applied the same argument to mental phenomena. Mental phenomena are experienced by the mind. Is a moment of experience single or multiple If it is neither it cannot truly exist. If it were single it would not be able to have any duration. Duration means there is a beginning, middle and end. If you say there is a beginning, middle and end to a moment, then the moment is three moments and the original moment has disappeared. Therefore it cannot be either single or multiple. However minutely you analyse you never find a smallest possible truly existent moment of experience of which all other existent experience could be made up. Consciousness or experience is empty of self-nature, because ultimately there is no truly existing moment of consciousness or experience. In the Cittamatra meditation, we saw that the thing that was empty (stong gzhi) was the mind, empty of mind matter duality. In the Svatantrika meditation the thing that is empty is all phenomena, inner and outer, i.e....
Meanwhile, the myriad actions of N2O and their rapidly shifting kaleidoscopic effects complicate its role as a potential agent for clarifying the mechanisms of alternate states of consciousness. The same reservations hold even truer for other currently available psychoactive molecules. Their rapidly evolving mental phenomena outstrip investigators' efforts to correlate their actions with fMRI signals, and challenge efforts to time their onset precisely with the aid of EEG, MEG, and ERP techniques.
In most instances (92 ), stimulating medial temporal lobe sites produces no gross overt subjective or objective change.4 A few sites do seem to produce mental phenomena after the electrical stimulus itself stops, but only if the stimulus has gone on to generate repetitive afterdischarges. In these instances, the experiences are distinctive for that particular person. They are not specific for one particular, constant anatomical location. Moreover, the evoked experience hinges on how that person feels at that very moment.
Methods for refining the attention were already developed to a very sophisticated degree in India 2,500 years ago, during the time of Gautama the Buddha. These advanced states of samadhi, or meditative concentration, were found to yield profound states of serenity and bliss, and many contemplatives cultivated these states as ends in themselves. Gautama's great innovation was to further develop these methods of samadhi, then apply this refined, focused attention to the direct, experiential investigation of the mind and its relation to the rest of the world. In this way, the cultivation of shamatha, or meditative quiescence, is analogous to the development of the telescope for the sustained, precise observation of celestial phenomena. The only instrument we have for directly observing mental phenomena is mental awareness, and this is honed into a fine tool by the development of shamatha.
As one mindfully observes material processes, one naturally cannot help but also notice the mental phenomena which occur hand in hand. To begin with, strong pain may arise with longer sittings and many habitual defilements and thoughts will also assail the mind. In this way material and mental phenomena can be mindfully observed as they arise and pass away as processes.
One of Erickson's most important and useful approaches could be called mind reading. By observing the patient carefully and by mirroring his behavior and responses, Erickson gives the patient the feeling that his mind is being read and that Erickson really knows him. This kind of knowing leads to a very intimate relationship. Rapport, which is imperative in all kinds of psychotherapy, is apparently formed more quickly during hypnotic therapy than in other forms of psychotherapy. (In this regard, it is of interest that Anton Mesmer was the first one to use the term rapport in conjunction with therapy.) Most therapists, regardless of their school, will agree that this rapport, the doctor-patient relationship, is of central importance. A strong therapeutic relationship leads the patient to feel understood, safe, and secure. With this support he may then venture into both inner and outer worlds with greater confidence and with a greater readiness to take risks.
This way of investigating mental phenomena provides insights into Wore than the mere images and sensations themselves. As an When it comes to exploring the extraordinary phenomena of the mind, there is no technology that provides us with immediate access. If we are to refine and extend our exploration of the nature of mental phenomena themselves, the only tool that we have available to us is mental perception. Unlike our physical senses, mental perception can be extraordinarily enhanced with training. The Dalai Lama has worn glasses since he was a child. There is no ocular refinement meditation that can solve his eyesight problem. And there are other highly realized lamas who need hearing aids. They don't say, Forget the hearing aid. I'll just do the ear mantra. I don't know of any meditation to make the ears or eyes better. They are
External bonds and attachments associated with it, all the misconceptions in the exploratory mind will be eradicated. If you realize that any sense perception or a thought built on it is impermanent and illusory, the tendency to cling onto sensations brought in by various doors of perception will also be eradicated. This way, when you eradicate fully the tendency to be enslaved by your sense organs, only the true, real mental phenomena will remain.
4 The wisdom instrumental in attaining liberation is divided into two principal types insight-knowledge (vipassa-na-nana) and the knowledge pertaining to the supramun-dane paths (magga-nana). The first is the direct penetration of the three characteristics of conditioned phenomena - im-permanence (aniccata), suffering (dukkhata), and selflessness (anattata). It takes as its objective sphere the groups of mental phenomena constituting individual existence, i.e. the five aggregates (pancakkhandha) of material form, feeling, perception, mental formations, and consciousness.2 Because insight-knowledge takes the world (loka) of conditioned formations (sankhara) as its object it is regarded as a mundane (lokiya) form of wisdom. Insight-knowledge does not itself directly eradicate the defilements. It serves to prepare the way for the second type of wisdom, the wisdom of the supramundane paths, which emerges when insight has been brought to its climax. The wisdom of the path, occurring in...
There are six types of sequences of consciousness called vithi in which consciousness occurs. Five of them are sequences that occur when each of the five objects of the five senses are known by the mind. These sequences of consciousness enable the mind to know objects at each of the five sense doors such as visible objects seen by the eye or sounds heard by the ear. The sixth sequence is one that occurs when the mind has a mental phenomenon as its object. So that there are five sense door processes or vithis and one mind door process or vithi which make a total of six vithis.
In Mahayana Buddhism, Vipasyana is seen as an analytical examination of the nature of things that leads to insight into the true nature of the world - emptiness. Such insight prevents the arising of new passions. Vipasyana is one of the two factors essential for the attainment of enlightenment (bodhi). The other is samatha (calming the mind).
What does one watch Directly, we say we watch the element of wind which may be expressed in tension, firmness, supporting, pulling or vibration. As one watches with just bare attention, it becomes clearly evident that there is no I or being in this body but just physical processes or forces taking place. With stronger mindfulness, one would see these processes changing in diverse ways. In the midst of noting the sitting posture, ie the tension and stiffness etc, one will also pick up many other sensations such as heat or coolness and mental phenomena like pain or external phenomena such as sound. In other words, when we note sitting mentally, we are just using it as a label to help us direct our mind to watching the realities involved
Ttat kind of insight neutrality established in a mind is described by me as the object meditation relating to visual objects. In the unparalleled 'object meditation' relating to a sound heard through the ear, a smell experienced through the nose, a taste experienced through the tongue, a touch experienced through the body, and the mental phenomenon experienced through the mind have to be learnt in terms of the 'visual objective' meditation.
Nis theory is very similar to John Locke's representative theory of perception. What I find important about this view is that if it is accepted, it leaves the status of the external world in a very precarious position, since we would never know objects in themselves but only the objectified contents of our consciousness. By thus emphasizing the role of conceptualization or imagination, this philosophical development of the Sautrantikas anticipates the full-fledged mentalist philosophy of the Mind Only school, which claims that the apparently real objects of the world are none other than mind.
The second and third approaches are already well established in the fields of psychology neuroscience, and behavioral science. In particular, recent technological advances in cognitive neuroscience are shedding fresh light on mind brain interactions and the neural bases of specific conscious states. However, while the scientific study of the brain and behavior can reveal much information about the brain side of the interaction, such research cannot, by itself, produce data about the nature of conscious mental phenomena themselves. In order to obtain this kind of data, third-person objective studies of consciousness are inherently and fundamentally reliant on first-person subjective reports of mental processes.
'Psychology' is the study of the mind and mental states. Like philosophy, it has two aspects - pure psychology, which is the general study of mental phenomena, and psychotherapy, or applied psychology, which is the application of the study of mental phenomena to the problem of disease and cure, disturbance and adjustment. We might explain the difference between pure and applied psychology by means of an analogy. Imagine that a man climbs to the top of a hill and surveys the countryside without any particular purpose in mind. His survey will take in every detail - the hills, the woods, the rivers and streams - without discrimination. But if he has a purpose in mind - for instance, if he intends to reach another hilltop in the distance - then his survey will focus on the particular features that will help or hinder him in his progress toward that goal. When we speak of applied psychology or psychotherapy, we mean a study of the mind and mental states that focuses on those phenomena that...
Intentionality by reference to the well-defined semantic notion of intensionality. 2_But not only does this give rise to uncertainties of its own - e.g., the context S veridically saw x is extensional, but visual perception is an intentional phenomenon and many treat 'It is a law of nature that 'as intensional, but it has nothing obviously to do with intentionality - if there is any interesting connection between the two notions at all, the direction of explanation will have to go from the originally intentional mental phenomena to the linguistic phenomena that are their expression. The closest one comes within the analytical tradition to Husserl's notion of intentionality is the claim that a mental state or event is intentional if and only if it has an object, but one that need not actually exist. Ponce de Leon searched for the Fountain of Youth, and a child can await Santa Claus, though there are no such entities. However, although this is indeed true of most intentional states, it...
A man enters your office, sits down and begins to discuss his problem. You have discovered that his conscious output system is kinesthetic, and you are responding in kind. You next discover that his unconscious system is visual (his eyes almost always move up left and then back to you before he speaks). One choice you have is when he finishes a statement, you look up briefly to your right (his left as he looks at you), then at him, and then talk kinesthetically. When you finish your statement, again look up briefly to your right. In effect, you are telling him that you understand just how he is creating his experiences, and where he keeps finding a source for his problem. Instead of this method, or added to it, you might choose to be a mind reader. As you talk in his system (kinesthetic), you can slowly change to his unconscious system, and tell him what he is doing.
From the scientific standpoint, we are the direct products of the sperm and ovum cells provided by our parents. As such life precedes life. With regard to the origin of the first protoplasm of life, or colloid, scientists plead ignorance. According to Buddhism we are born from the matrix of action (Kammayoni). Parents merely provide an infinitesimally small cell. As such being precedes being. At the moment of conception it is past Kamma that conditions the initial consciousness that vitalizes the fetus. It is this invisible Kammic energy, generated from the past birth that produces mental phenomena and the phenomenon of life in an already extent physical phenomenon, to complete the trio that constitutes man.
Suffering is one translation of the Pali word dukkha. Some prefer to translate dukkha as unsatisfactoriness or imperfection. According to the Anattalakkhana Sutta, that which is impermanent is suffering and that which is suffering is not-self. Therefore, to be mindful of impermanence is to be mindful of suffering. So, what is impermanent Mind and matter which include all physical and mental phenomena except Nibbana are impermanent. We should thus note all mental and physical processes as they arise and pass away.
This could also account for the potency of strange gestures and atmospheres in religious and magical ceremonies as well as the potency of any charlatan who succeeds in mystifying an audience with a bit of mumbo-jumbo. For example, I once watched a stage hypnotist who divided his act into two parts. During the first half he simply performed a number of magical tricks He began with the rabbit-out-of-hat type trick, and then progressed to amazing feats of memory and mind reading. He was really good, and I'd be at a loss trying to figure out how he performed them. Then the orchestra played a few tunes while his assistant removed the magical props, and finally, with a crescendo of music and an atmosphere of high expectation, it was announced that now he would do the hypnosis. Of course the audience was by now ready to believe anything all their usual frames of reference were temporarily suspended, and he was highly successful in eliciting many hypnotic phenomena from volunteers he first...
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