This is exactly what it's called. Notes made on the mobile phone for a number of years, while the essay work was ongoing. Unedited. About 170 A4 pages. (Not something you read in a row. But if you can get a hit on any word if you use the page's Search function.)

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1. A 4-fielder, el 9 fielder? Psychodynam/religious/nyandl on each joint. Electricity only psychod/nyandl?
2. A resistance to ugly feelings and thoughts, for several reasons: criterion of love, and how this def, superior to mkt; important live up to, then indicates avanc soul; can pap the victim telepathically (the claim of "in thought electricity feeling everything allowed" difficult to understand); the need for access to avanc through practice – o extinguishing tendencies. Ev accept pdt reasoning about the need for open communication, but still inhibition that is underpinned by sensible arguments.
3. NEWAGE START. Nyandl interest, the question of true electricity untrue is left behind. It's how you take care of mental health. Having answers to most questions, not being able to doubt (as for some inds or groups is a clear move), what does it do to one? Important study if and in what way individuals can be papted differently by this. Like a totalitarian ideology that is left not room for doubt, does one regress, connect to this ideology in a certain, deep-lying way? To distinguish between the level that has to do with truth, and that which has to do with the nature of interest or relation to a particular worldview. It's two different things. One can also imagine mixed forms, where the worldview is actually a decent model for understanding the world and one's own erf, which can give spec influence on the intr or fidelity to these thoughts. Those who believed that the mothership was traveling in the comet tail behind hale-bop probably made a lot of sense of life – but were more fragile to facts that spoke against it.
4. Similarities between the Copertic turn/psychotic "calm" and certain forms of newness?
5. MacDouglas (2000) finds two factors: a trad religious ineliging faith in authority, an unusual image + paranormal belief, which Saucier believes has likh with TR o SS. Where are martinus friends here? Those who are psychologists, teachers, economists… For me right now, the question is of play space or not. It is skilln, o a marker of ps health o openness to insight therapy, genuine closeness, etc.
6. But M described play in his symbol drama?
7. Abuse, no play either. About swapping a drug addiction for a spiritual outlook on life. Avants et al (2005).
8. Sense Of Coherence, SOC. Don't schizophrenics even have a high one, after they managed a Coperic turn? Calm down too, control. Nyandl ngt similar. Is it the def of soc that distinguishes these types of sense of context, from the perfectly healthy ones?
9. "True dreams" vs strong, symb dreams
10. Reincarnation memories vs daydreams, fantasies
11. Fate predetermined vs dream, wish, plan
12. Conspiracy splash vs paranoid, split 'to daybeh'
13. Medium, sierska gives facts vs therapist
14. One effect of that spiritual interest is that I seem incapable of absorbing the idea of a death drive (in Freud). But it may be due to other things as well. But it's really so new-age alien.
15. The most positive image of rel I can think of, it is of rel as a hollow-foot post. It is necessary to be able to function and be in the back. When you use some kind of normality. Without it a flaw. Or as a nutrient. I imagine that even hostility towards andl can be such a post in the shoe. It is an op, an effort, that must be used to enable ps to work in a reasonable balance.
16. I'm reading a refreshing book about Freud. The author is Eric Fromm. He has many points of view, one way or the other, but what I find particularly interesting and of particular interest to this blog, is how Fromm believes that Freud's view of man's driving forces – and his definition of love is changing. And Fromm makes a point of the Sigmund Freud himself not seeming to realize how dramatic this change was. From completely denying that there could be anything like a "pure" love (if the expression is allowed), he develops theories to include such driving forces or motives as well. That I think this defends its place here is of course because this very thing with a selfless love is a widely distributed and cherished notion within the New Age.
17. Without wanting to feed any unrealistic, swarmly omnipotent dreaming of a Renaissance existence, I would nevertheless like to mention an essay about Voltaire (DN 6/7). It describes how he and his beloved, Emelie, write books on religion, philosophy and metaphysics, in parallel with research in physics. That the metaphysical would be reserved for superstitious, weak people is not true.
18. People of all times and cultures seem to have practiced religion, rites, had strangely related notions. This is by no means proof of the existence of a deity or spirit world, but that it seems to be a deeply inclined inclination for us humans. For me, this is a strong argument that there is a religiosity or spirituality that is healthy, good. Whatever it is fantasies, that is. Which can then fulfill a mentally hygiene, balancing function. Perhaps anaogly with how some people think about the function of night dreams.
19. Read in today's DN about the mother of the girl who was killed in Stjärnsund in early summer. She is quoted in the article, how she confesses before the upcoming trial, about feelings of hatred and – revenge. It feels so liberating. I'm looking for what's been written before. The letter to the Swedish people with its formulations that are so familiar to those who have been in contact with the New Age society. Find an article in the Christian time day as well. There is something about hate that is close to love. Such a claim is probably opposed. And who is most right?
20. Although it makes modest attempts to explain the world to us, it has the good in it that it allows several sides of us to be allowed in the secular form of Christianity that the church of the state repr.
21. This is called adolescent thinking. Read Bengt Olsson in DC's På Stan (sommarren 08) who writes about this in adults around them. Why I'm screeching this is probably because it has some relevance to andl applicants, andl. People are trying to get it together. It's not just one I'm like, etc. I go to Denmark, call it child faith, but erk not really that other people have this relaxed prey to the whole thing.
22. Some concepts are starting to stick after many years of academic study. They join themselves in the basic arsenal of thought itself. "Baseline", e.g. Time in PSA. I have learned a lot about myself, of course, and things that have to do with an upcoming professional role. But in some respects I have only caught up and today am able to appreciate things that are quite common for a grown man.
23. It's sad and it can worry me how my memory works. If that's how everyone works, it doesn't matter. But I don't know. I see a few months ago and only vaguely recognize them. But that I have made them I understand, the insights and observations that are presented are ones that lie for me to do. But if I don't recognize them, have they left any traces in me?
24. That I am gripped by this as often as I read about a poet (in today's DN Bruno K Öijer, 2008-09-20), and feel a craving from a more emotional way of being. Or maybe it's just my eternal reflection. It's not what I'm stuck with that tells me anything, or most, about me. Without how I get stuck. But to be able to do this reflection is iofs quite poetic. I guess that's a part of me.
25. Dad with crying children. "What happened?" the father asked. The circumstances seem to be that if it had been an adult, we would have asked "How did it feel?". With children, we understand that their experiences, their interpretations, are concrete to them.
26. two kinds of possible risks of assuming electricity conduct therapy with a spiritual understanding framework: firstly, that it may be wrong, completely electricity in part. Partly that it is ahead of our nuv structure. Although true, it is not a suitable model.
27. . Of course, they are not all diagnosed. But the hints in common: the scruffy, allusions, conspiracy ideas. But what is probl, what schizigt? To difficultly create a play area, as well as with schiz, because so much of the "childish" – magical thinking, telepathy, undead – is covered with adult sanity.
28. Of course, this study is not about what is ontologically true or not. It's about mental health. My foundation is psychodynam. Even if some of the new-age outlook on life is real, what do you know – life after death? – it remains possible to use the defense image in a way that is non-adaptive, as a defense, etc. That is the focus of the text. However, I will not resist the temptation to put the usual understanding into question from time to time. How well do we know what we mean to know?
29. I can experience the security that ite well great on both edges. It should not favor dialogue, even egewn understanding. And also hardly be an asset in the clinical reality. The latter has probably been part of the driving force behind this work.
30. To enstend yourself behind the great, as a defense against proximity? M on avd.. Megaloman, paranoid, nagging. Answer sincerely. Okay, you want to…? NO. Holding the ears. Stay R on the t-track, talk, if not believe in democracy. Then: hello.
31. Newly proposed etiology. People who suffered mkt, in the former iv, shaky in rel, social etc.
32. Tp&NewAge:
33. "New Age and Psychotherapy"
34. "Psychotherapists with a new world of imagination"
35. "How psychotherapists with a new world of imagination view their
36. "Psychotherapy based on a new world of imagination"
37. .. The personal responsibility, different
38. .. Telepathy, distance contact vs.
39. .. Reink o parents etc vs oidipus, responsibility
40. .. Karma vs. Helplessness, Vulnerability
41. .. Soul's utv vs. chance, etc
42. .. Immortality vs. the brevity of life, anxiety
43. .. Thoughts not dangerous vs tanks create, not "duty-free"
44. .. Forgiveness vs anger, accuse (if only in tp)
45. .. Stabilizing, light-promoting activities like prayer, with, yoga vs. feeling what you feel
46. .. Faith in deeds vs trust, surrender, grace
47. .. Body fix, health vs. business interest
48. .. Gender changes vs gender identity
49. .. Love urge vs relaxed
50. .. Afterlife vs grieving relatives
51. .. Utb themselves vs has with him previously
52. .. Great, without band vs herd animals
53. .. Coated, evil infl vs. the personl interior
54. .. At different andl level vs the same scrap
55. .. Cosmos, meaning vs chance, enigmatic
56. .. Can understand the whole thing vs understands the fact that
57. .. Enlightenment vs.
58. .. Enlightened beings vs a little wiser people
59. .. Absolute goal m world vs not
60. .. Doomsday vs. Environmental Destruction
61. .. Affirm, pos think vs feel everything
62. .. Coated, evil spirits vs psychosis
63. .. Soul, hj=radiomott vs brain, imprint
64. Master-disciple vs can more on some omr, adult
65. idealization vs nuanced
66. The play area. In Nyandl, many of the things that often end up in adults' play areas are often found. Magical thinking, sex exp, idolism and idealization, covered o argued for with the adult mind. I understand that a common religiosity does not similarly annex or make it difficult to establish a play area. The newness easily results in a schizig solution, even if the person does not have a PPO. If both tp and client have this propensity, an insight therapy is made more difficult, embly of genuine dependence, Triadic playful trusting regression
67. that re in psychologists in the UNITED STATES is so much lower, think it applies to the common fundam rel, type creation belief. I want to do this in SV. Questionnaire on ps-utb. Maybe small stories? Seduce with nyandl resonem? Prayer, thought, reink, life after death, mystical exc sheath.
68. Graphology, astrology, reflexology. Everything can be mapped, predicted, understood. (This is what I've been defending for so long!) this also restricts the pot play area.
69. The big systems, the confidence that everything can be mapped and understood. The Newage person. Will the sentence be harsher in a postmodern era?
70. Start the car with thought power. Are these notions of a different kind than the Christian's hopes of healing tex? How similar or different from the thoughts of the psychotic?
71. The zeitgeist encourages people to stay in action. But pomo? Pdt too! Psa a counterforce.
72. Focus of my interest/hypotheses: That a new interest in the client and/or therapist in a specific way makes alliance, exploration and self-knowledge in depth more difficult. This is because the new worldview offers a sophisticated defense against change. Newness of the kind I have in focus (which is premodl differs somewhat from "emotion-dominated" variants) is something other than traditional religiosity. This distinguished ex can be made with the terms "faith in deeds" or "salvation by grace." The research will touch on and involve phenomena or concepts such as: middle-range play area, spiritual bypassing, schizotypia, symbolization, superstition, new age, etc.
73. How to distinguish different kinds of spiritual interest and how def the variant I have in mind? Partly a grace-deed variable, partly a belief in authority-not authority/hierarchical, and partly thought-dominated-emotionaldom. The form I have in mind (esoterism-martinus etc) can, based on variables above, be as: deed/authority/mind. Undramatic Christian: grace/authority/emotional judgment. The new age also exists of a different type: deed/auk?/emotional judgment. Fundamentalist Christians? Deed/aukt/thought (i.e. the same as martinus!). Maybe that's the fundamentalist thing I'm looking for.
74. What scales can single electricity in the comb catch this? Distinguish this type of nyandl partly from trad religiosity, and partly from emotional new age? Is it more schizoitt than schizotypt? Superstition exists, faith in both spirits and the soul, editance, telepathy, true dreams. But also a scientific intr, many academics etc. Some sexual hostility, anhedonia, "sublimation."
75. Similarities to charismatic Christianity: How one looks at diseases that affect the individual, such things are seen as more than just illness, health or the absence of it is given a near-existential significance. See Frisk, 1997, in Rel hist magazine. An ideal state, salvation.
76. Self-help wear and articles, how to reset, balance, reach their full potential.
77. Looking at the therapies, methods of personal development, actually created from, are aimed at and/or especially attract individuals with a new age-like outlook on life: the Human Potential Movement. Rogers, Reich? Psychosynthesis from Assagioli. Transpersonal PS and therapy. Cognitive techniques, with affirmations, target images, etc.?
78. IntErvjua therapists with new tone orientation: CAN one use this understanding in the tp work? HOW? WHEN? When doesn't fit? For some clients? Some parts of new thinking? If so, what or which? Special inspirations, both overall and spec for the therapeutic work? Benefits of strengths? Dangers? When can nyandl be an obstacle in the TP work? When can it be a flaw not to have such an understanding, or use it? Ex on successful use? Ex on when it didn't give good results? How do you see the area as a whole, dangers? The future of such a mix?
79. What therapists are there? Where to search? Points to mix step 1, step 2 and, for example, psychosynthesistp, to see the spread? That variable intr? Or keep it constant, e.g. step2, o see how varies based on worldview (trad vs nyandl)? Or if the result varies depending on the amount of utb, despite the new-age outlook on life is common?
80. A survey among PS students on utb, simple, about outlook on life. Reincarnation, astrology, fate, etc. To demonstrate that/if this occurs. Next step: littstud. Semi-deleted interviews with active therapists. Litt, the research mode.
81. ITEMS
82. People's problems may be due to experiences they have made in previous lives. Totally unlikely. Probably not. I have no idea. I can imagine that. Most likely
83. There is an order in existence that science has not been able to reveal.
84. Some people can communicate with or perceive other people's feelings or thoughts in a telepathic way
85. It is possible to move things with the power of thought
86. Shanti Devi could tell us about past lives
87. I felt x and called. In this way, she was able to prevent y.
88. A life as a monk can later cause trouble in the sexual sphere
89. My husband was my brother in a previous life.
90. The souls of the dead can communicate with us via medium, for example,
91. There are people who can find, for example, lost things, psychic
92. I think people who were born in the summer have been together, therefore astrology in some sense is true
93. one's personality is determined to some extent by a place in the sibling group
94. People who died in their sleep, immigrants. Died of terror.
95. Birds navigate back with the help of the stars
96. You can tell a lot of a person's personality through their handwriting.
97. flying saucer
98. self-ignition
99. bending spoons
100. find oil and minerals, psychologically
101. The Soviet Union did a lot of research during the Cold War. Psi phenomenon, remote viewing etc
102. Area 51
103. . Freemason. Am presidents.
104. Some stones have energies that can affect human well-being, crystals
105. Healing, holding your hands over someone can channel healing energy
106. There are nutrients in fruits that science has not yet discovered
107. an herb will be discovered in the Amazon rainforest that will, extracted from, a cure against AIDS. Some people seem immune.
108. Stop aging, the regenerative ability of cells. The average life expectancy is 130 years
109. There are yogis who can only raise their body temperature and dry sheets on their body.
110. With the help of hypnosis, a person can be placed in such a state of consciousness that one can even perform surgical procedures without feeling any pain.
111. I think there is life on other planets.
112. My body is built of materal that is several billion years old
113. The water I drink is the same water that dinosaurs drank millions of years ago.
114. If you were to travel in a craft 100km/h, it would take xxx years to get to the sun
115. Possible clusters that would show up in a factor analysis of the answers: psychotic (I x), superstitious, scientific, anti-superstitious (don't think there's life on other planets)
116. Some people have had mysterious experiences that have given them access to knowledge that you otherwise need to study to or otherwise learn about.
117. These questions perhaps measure the degree of superstition, but do they measure things that can demonstrate new-age orientation in psychologists?
118. I believe that the soul develops into higher and higher stages through many lives. Or: The human soul to higher and higher stages
119. There is a personal god who watches over us, ch who has influence over our destiny.
120. There are angels
121. Ghosts can be dead spirits walking again
122. Ghosts can be a kind of recording of people, voices and events that have existed on the site before.
123. In psychotherapy, it is even possible to connect with feelings and experiences from one's own birth
124. UFOs may be observations of covert defence programmes and/or military vessels belonging to NATO or Warsaw Pacts. Am or Russia
125. With the help of strong concentration, e.g. during meditation, it is possible for a human being to levitate (i.e. floating freely in the air), levitation is possible
126. Intercession can affect a person from a distance so that, for example, he becomes better from a disease
127. If a well-preserved skeleton of a dinosaur is found, it would be possible to recreate one using genetic engineering.
128. When you fly, time is a little slower. If you place a clock that runs very precisely in an airplane, and let it fly around the earth at regular marching altitude, that clock will have gone a little slower than a similar clock that remained on the ground.
129. Two small particles can affect each other even though they have no connection that science can explain
130. It is possible for a human to mate with a chimpanzee and have a viable offspring
131. Some languages lack certain color words. For example, if it has blue, but not green, then the people who have that language as their mother tongue do not see these two colors as two different colors.
132. Certain memories and beliefs can be passed between genmerations, the so-called phylogenetic memory, enl Freud
133. People are connected through a kind of collective subconscious, according to CG Jung
134. Through dreams, we can gain important and surprising knowledge about ourselves.
135. All the knowledge I need to understand myself is within me. Every human being.
136. Dogs and cats have extra sensitive senses to feel how we feel
137. Shamans in certain cultures can use drugs and/or rituals to connect with deceased spirits and act as mouthpieces for these
138. With the help of drugs, you can gain deep insights into your feelings and needs. Drugs can speed up a psychotherapeutic process aimed at getting to know oneself
139. There are hidden messages in some books that can only be understled if you read across etc.
140. That food science cannot "demonstrate any meaning" in our lives, that we live only once, etc., is this possible to probl? Life must have meaning (Frankl). There are different kinds of meaning. Can meaning be obstructive? The corpses! Efficiency, that everything must be for a purpose. Baby, hard to relax.
141. Newness as a relatively limited middle ground, between individual and environment, ind feelings and thoughts, ind different parts.
142. Cl C calls the middle area the "area of transformation." Enigma.se.. Ps for 5/2002
143. winnic 1984, p 28 etc
144. CC, enigma: "a three-dimensional dimension between the inner psychic world of affect and hallucinations and the external world of material reality, laws of nature and objects". In the meaning of trad, it is a medium, but many of nyandl do not promote such a meeting, division. If you manage to maintain it, it is not because of, or by, but despite the new performances.
145. Hypothesis: That although religion generally concerns the middle area, this applies to a lesser extent to newness. Such beliefs adversely affect the individual's ability to meet the world and others in a middle ground in all, and enjoy a psychotherapeutic process. This applies to both kient and therapist.
146. CC provides a good illustration of why pdt is such a rich method, and so difficult and possibly frightening for those who not only emotionally but also intellectually need to avoid the uncertainty, illusion-disillusionment.
147. A kind of learned personality thirst, inability to play, which is capitular as it offers the same relief from the stresses of reality, but tyv will also bring many of its limitations. Which is perhaps even more difficult to want to get away from, as the attitude is consolidated with good arguments. Yes, can they even be true to the truth? This is outside the subject of this paper. But it is captivating to think that the truth hurts us, we cannot get rid of it once it has set its teeth in us. Reminds me of how a child can too tiudyly be aroused to the knowledge of adult themes, sexuality, for example, shame.
148. The Idiots of von Trier. They play, but the woman who joins has a hard time with it. Far too inhibited, fragile, moral. Then when it all escalates and people fail, feel that now it's too bad, it's she who runs the whole line out.
149. Asplund, Johan. The book on social… Play it too, inhibition.
150. What other groups of individuals have difficulty getting into psychodynamic therapy, and for what reasons,on what grounds? BPO, enl Ann and Gunnar. It is not possible to establish the therapeutic triad, get to a triad. I can't fruitfully explore your dreams.
151. Dreams are a good ex in an area that often causes the new age problems, or that makes it clear. Antimgen is seen as a communication path to the spiritual world, or as true dreams that will tell you something about the future in external reality. Or as a useless by-product, a neuronal noise that one does best to neglect.
152. The nyandl performances imply a temptation, while putting strain on mature structures. Depending on who you are, you will be able to keep both approaches to life alive to a greater or more own degree. Have access and embrace a wide range of emotions, sexuality, etc. For others, the new duck will fit only too well, becoming like a shroud for an already sprained and outgrown soul.
153. That psa is rel postmodern, unlike the theories, models that work in a more positivist spirit. How to understand this? Psa is a 100-year-old method. Attachment theory half as old. Why isn't psa pop today when the zeitgeist is so rel? Are strategies you like and prefer to conform to the zeitgeist?
154. Data, distinctions and reasoning from and regarding the US feel almost useless for a study on a Swedish/European population. 95% believe in a personal god, hello. It is possible to have views that as much of the academic research and literature as we take part of is based on American conditions. But hardly in any field should the criticism be more accurate. Highlighting Swedes' religiosiot, etc. based on findings and data produced in the US, is like – ?
155. Can I go through Winnicott's theory of the middle space, and what must be the consequences where someone does not have the peace of mind to develop, explore and eventually go beyond this – a preterm self-sustaining/false self – and define possible groupings or contexts that might then attract individuals with such a deficiency, such as newness?
156. Narcissism
157. Winnicot's words that the paradox or riddle must remain unsolved, even among the adult. This ties in nicely to my fundamental objection to new worlds of imagination.
158. Who wants, and why, answers to "everything"? At the same time, no evaluation of the thoughts or beliefs, their veracity. This is, of course, outside the purpose of this paper.
159. Does it promote health to have answers, a conviction? Perhaps it applies to trad rel, such a focus, but not to the new answer mat? Ps health, i.e.
160. If you have it, you lose it only in rare cases, and then during such drama that you probably have other things to worry about. You can even take advantage of your condition. Soon you will find your way out of balance in the prey to the inner world, or the surface.
161. With such a basic structure, it can be difficult to understand what life without this would look like. Anyone who misses this, even under normal everyday stresses, doesn't really know what she's missing. Just that, go. Having missed, and then conquered in adulthood, is a gift and a resource, in addition to everything else.
162. You get stuck for and dwell on different things, depending on what you experienced, it's as simple as that. This can be proved physiologically; What you're used to, you don't see. For those who have not had a "middle ground" but discover one in adult years, this will be something interesting. There is a before and an after, one without and one with, experiences with which one may also want to understand and explore, see, the world around you.
163. It is not clear to what extent the beliefs are consistent with reality. But what it does to us. Ex children have a distorted, limited view of adulthood, sexuality, etc., which must confuse them a bit, and force them into some mental activity to overcome, live with the gap. But the situation of the child, who, through abuse or otherwise irresponsible adult world, has been brought to knowledge – and relatively a more accurate picture of the world – is even more difficult, burdensome, misleading.
164. If we are to see it as not being possible to prevent contact, or that benefits are outweighed, that it is an inevitable phase of conflict, etc., we need to make ourselves aware, both at male and group level, what a difficult situation it actually is.
165. And if it is the case that our present state must be lived through, trying in the past to M, only in the long run – and if one imagines that this will take several lives – then surely this should be an important focus? How to live with that?
166. That positive psychology is becoming more and more popular, cbt etc. has a great impact and is in demand and recoomenderas, the self-help literature more lush. Something says it, but what? Maybe we're just being collectively lost?
167. That it will be so concrete! You get an idea of who you might have in a previous life. Soren priest, Gunnar gets a disguise as to why father became so early. This then gains, lightly, great weight (cf. me and Luther). Ist because the imagination is explored, perceived, hovers, and you will find answers. Even if you are open to the idea of reincarnation, this should not mean engaging in "free fantasizing" and not asking for more of it. What Ann F said about bpo clients and difficulties in working with dreams.
168. The criticism or objections apply to moderate fundamentalism in general (only that nyandl of this kind resists being bundled up with Islamists, creationists, etc.). Abandoning your play area in exchange for certainty. Knowing that reink is a fact, important? Why not keep it open?
169. The Martinus movement is fundamentalist in some respects, if of course it does not divide everyone, compared to the associations that are usually thought of as fundamentalist.
170. "Martinus – a destretched sect? The study was done, what did she come up with? Pia Hellertz
171. Focus, focus… Fundamentalism, potential space, psychotherapy
172. For example, the psychotherapy of the followers of Martinus, Steiner, and the Theosophists. But then this becomes a variable: the difference between them? What's behind the difference, etc. That's not what bothers me primarily. I have a hypothesis: new orientation creates problems in insight therapy. Cause? Occupied mid-range… Take a covariation.
173. A notion of possible human perfection, and that there are those who have achieved this. Guru or other superhumans. This, too, is palpably concrete compared to having a pope, or an aitiollah, or Christ himself. How do you think about regression in the first place? Is it primitive regression, is it a regression in the service of the self? If I claim that there is a lot in the new age that complicates, for example, "regression to dependance" (Winnicot) while the individual often has his guru, or other greats that he or she feels completely inferior to, dependent on and completely trusting in?? Is it the concrete of this worship that is the problem?
174. Often you try to distinguish between destructive sects and those that are not. Destr refers to things like mind control, starvation, etc. This study is in a way about destructiveness and new-age groupings, but it may as well be about a relationship that the individual fully maintains, to a thought system or a doctrine.
175. "Playing is doing, not being." Cit. Winnicot, in the spaf booklet, Linderholm

176. The Idiots of von Trier. They play, but the woman who joins has a hard time with it. Far too inhibited, fragile, moral. Then when it all escalates and people fail, feel that now it's too bad, it's she who runs the whole line out.
177. Asplund, Johan. The book on social… Play it too, inhibition.
178. What other groups of individuals have difficulty getting into psychodynamic therapy, and for what reasons,on what grounds? BPO, enl Ann and Gunnar. It is not possible to establish the therapeutic triad, get to a triad. I can't fruitfully explore your dreams.
179. Dreams are a good ex in an area that often causes the new age problems, or that makes it clear. Antimgen is seen as a communication path to the spiritual world, or as true dreams that will tell you something about the future in external reality. Or as a useless by-product, a neuronal noise that one does best to neglect.
180. The nyandl performances imply a temptation, while putting strain on mature structures. Depending on who you are, you will be able to keep both approaches to life alive to a greater or more own degree. Have access and embrace a wide range of emotions, sexuality, etc. For others, the new duck will fit only too well, becoming like a shroud for an already sprained and outgrown soul.
181. That psa is rel postmodern, unlike the theories, models that work in a more positivist spirit. How to understand this? Psa is a 100-year-old method. Attachment theory half as old. Why isn't psa pop today when the zeitgeist is so rel? Are strategies you like and prefer to conform to the zeitgeist?
182. Data, distinctions and reasoning from and regarding the US feel almost useless for a study on a Swedish/European population. 95% believe in a personal god, hello. It is possible to have views that as much of the academic research and literature as we take part of is based on American conditions. But hardly in any field should the criticism be more accurate. Highlighting Swedes' religiosiot, etc. based on findings and data produced in the US, is like – ?
183. Can I go through Winnicott's theory of the middle space, and what must be the consequences where someone does not have the peace of mind to develop, explore and eventually go beyond this – a preterm self-sustaining/false self – and define possible groupings or contexts that might then attract individuals with such a deficiency, such as newness?
184. Narcissism
185. Winnicot's words that the paradox or riddle must remain unsolved, even among the adult. This ties in nicely to my fundamental objection to new worlds of imagination.
186. Who wants, and why, answers to "everything"? At the same time, no evaluation of the thoughts or beliefs, their veracity. This is, of course, outside the purpose of this paper.
187. Does it promote health to have answers, a conviction? Perhaps it applies to trad rel, such a focus, but not to the new answer mat? Ps health, i.e.
188. If you have it, you lose it only in rare cases, and then during such drama that you probably have other things to worry about. You can even take advantage of your condition. Soon you will find your way out of balance in the prey to the inner world, or the surface.
189. With such a basic structure, it can be difficult to understand what life without this would look like. Anyone who misses this, even under normal everyday stresses, doesn't really know what she's missing. Just that, go. Having missed, and then conquered in adulthood, is a gift and a resource, in addition to everything else.
190. You get stuck for and dwell on different things, depending on what you experienced, it's as simple as that. This can be proved physiologically; What you're used to, you don't see. For those who have not had a "middle ground" but discover one in adult years, this will be something interesting. There is a before and an after, one without and one with, experiences with which one may also want to understand and explore, see, the world around you.
191. It is not clear to what extent the beliefs are consistent with reality. But what it does to us. Ex children have a distorted, limited view of adulthood, sexuality, etc., which must confuse them a bit, and force them into some mental activity to overcome, live with the gap. But the situation of the child, who, through abuse or otherwise irresponsible adult world, has been brought to knowledge – and relatively a more accurate picture of the world – is even more difficult, burdensome, misleading.
192. If we are to see it as not being possible to prevent contact, or that benefits are outweighed, that it is an inevitable phase of conflict, etc., we need to make ourselves aware, both at male and group level, what a difficult situation it actually is.
193. And if it is the case that our present state must be lived through, trying in the past to M, only in the long run – and if one imagines that this will take several lives – then surely this should be an important focus? How to live with that?
194. That positive psychology is becoming more and more popular, cbt etc. has a great impact and is in demand and recoomenderas, the self-help literature more lush. Something says it, but what? Maybe we're just being collectively lost?
195. That it will be so concrete! You get an idea of who you might have in a previous life. Soren priest, Gunnar gets a disguise as to why father became so early. This then gains, lightly, great weight (cf. me and Luther). Ist because the imagination is explored, perceived, hovers, and you will find answers. Even if you are open to the idea of reincarnation, this should not mean engaging in "free fantasizing" and not asking for more of it. What Ann F said about bpo clients and difficulties in working with dreams.
196. The criticism or objections apply to moderate fundamentalism in general (only that nyandl of this kind resists being bundled up with Islamists, creationists, etc.). Abandoning your play area in exchange for certainty. Knowing that reink is a fact, important? Why not keep it open?
197. The Martinus movement is fundamentalist in some respects, if of course it does not divide everyone, compared to the associations that are usually thought of as fundamentalist.
198. "Martinus – a destretched sect? The study was done, what did she come up with? Pia Hellertz
199. Focus, focus… Fundamentalism, potential space, psychotherapy
200. For example, the psychotherapy of the followers of Martinus, Steiner, and the Theosophists. But then this becomes a variable: the difference between them? What's behind the difference, etc. That's not what bothers me primarily. I have a hypothesis: new orientation creates problems in insight therapy. Cause? Occupied mid-range… Take a covariation.
201. A notion of possible human perfection, and that there are those who have achieved this. Guru or other superhumans. This, too, is palpably concrete compared to having a pope, or an aitiollah, or Christ himself. How do you think about regression in the first place? Is it primitive regression, is it a regression in the service of the self? If I claim that there is a lot in the new age that complicates, for example, "regression to dependance" (Winnicot) while the individual often has his guru, or other greats that he or she feels completely inferior to, dependent on and completely trusting in?? Is it the concrete of this worship that is the problem?
202. Often you try to distinguish between destructive sects and those that are not. Destr refers to things like mind control, starvation, etc. This study is in a way about destructiveness and new-age groupings, but it may as well be about a relationship that the individual fully maintains, to a thought system or a doctrine.
203. "Playing is doing, not being." Cit. Winnicot, in the spaf booklet, Linderholm
204. That it is unpleasant to be in someone else's performance, especially if this is of an elitist, hiearchic kind, as newness. That you are judged on the degree of development, and other variables, and that part of the driving force may be the assessor's own strict standards.
205. Psychological theories should also be distinguished from psychopathological or psychotherapeutic theories. A psychology like Ss, based on TT etc., may well be correct – who will decide? – but still not have much to offer of clinical value. For example, it is possible that Jung and others saw the picture somewhat clearer than Freud did. But it is not certain that treatments based on him need to be improved.
206. The world is described as a giant "feedback system". Soren
207. Victim thinking, of course it's going away. But in new age there is something shameful, it has an undertone of weakness and dependence.
208. "Polishing the Mirror Image" (LB 2128)
209. Martinus on prayer: "Can prayer guarantee happiness? Yes, prayer can… exclude the dark shadows of sorrow from the soul of the individual." Truly? And how?
210. The unconscious has been known in many cultures, but with us it was "invented" by Freud. He gave a new impulse, not just to bite together, "stiff upper lip", that you may need to look inwards.
211. Primary maternal uptake – Reviere
212. In the LBI, Martinus writes a lot about the unconscious, in later parts this phenomenon has been differentiated and given other names.
213. To come up with their previous incarnations, and from this feel a greater meaning with one's destiny, a direction. It's formative, it's fantasy, but to what extent?
214. "Everything is personal, but you have to not take it personally." Soren
215. Martinus wrote about "columns" in the psyche, from previous incarnations. Soren connects it with the concept of subpersonalities.
216. What is the principle of choosing the least complicated or far-fetched aprons called? For example, with Soren's swim, or to explain feelings – that you feel close to something, have a complicated rel, fear of something special, phobias, etc . Perhaps it depends on what imagination, what basic assumptions, you have in general. One can also see a new approach as a slip road, a way of getting away from the comp – which is life – in likh with bpo, as Gunnar B said: dividing into black and white saves energy, among other things.
217. The need to be able to digest, merge, provide the opportunity for such a process, between what comes from outside and what already exists, inside. So that it's not just a simple registration or hoarding process – or in most serious cases just a pretending to be involved/dissoc/playing dead process. It also says something about why you should sit down at the meal.
218. A washing machine in which the contents begin to be processed, kneaded, treated, after a period of just crammed spinning. The law of gravity; Klofs, klofs!
219. What is the simplest explanation for a phenomenon, or how much is sufficient, depends quite a lot on one's own and society's norms and perceptions. The psychodynamic method of constantly asking for something else, deeper, more Freudian, even where there is some chance that the cause is completely prosaic and simple? In order to make uncertain, stay awake, which in itself is desirable and to all the greatest benefit if you get used to it.
220. Uninterested in the background to different religiosities – fam, society, genes, "truth," etc – just what impact it has on the person living with it
221. The agony of God's contact, good or judgmental, is also not something that ints me (but do you have personal old man vs impersonal loving power?).
222. Severe narcissism, preterm self-sustaining, false self. This is not a problem in the crowd. These are things that make it impossible or radically hinder proximity and , blah blah. And my basic reservation against therapies that blend in the spiritual is that they probably often take on such limitations more easily, both in therapist and client. A focus on the "ego" etc. is often about something else. The context is still too individualistic, elitist, performing.
223. Lukoff, and his contribution to "spiritual emergency" to the DSM
224. The new-age movements, perhaps, have the future ahead of them. Perhaps a paradigm shift is necessary, justified and imminent. Perhaps there is a deep and hidden order in existence, which the new-age notions are really trying to capture? That said, this text does not seek to disprove or criticize the accuracy of these, only certain temptations that appear in their tow and that actually allow themselves to be anaclyed with common old-fashioned paradigmatic tools. A psychological correction may work.
225. How to respond to the religiosity of American therapists, and the attention it receives in research? The conclusions are drawn, like "It is bad that only 30% of the psychology profession has received Christ as its personl savior, when in fact 87% of the promotion has."? You might agree, or you can go for your forehead. It's so different. "Spirituality as a treatment tool"! What do you mean, what do you mean?
226. That the relationship/therapist variable is more important than metiod doesn't say much about how the therapist should be, right? The fact that the relationship is most important says nothing about how the relationship should be handled. When you say that relationship is more important than method, is it perhaps close at hand to see the therapist as an ordinary fellow human being, a friend? Saying relationship over method (Belin) can lead the thoughts in the same direction. You also have to think about the patient group.
227. What helps in psychotherapy? Everything. You may start to get healthier as soon as you decide to seek help. 20% are healthy before they start (Sandell) etc. The aging therapist, like everyone else, including the religious one, for example, becomes wiser, more integrated as they get older. You have your values, but you're not, so you have. (Keegan). This is probably a natural process that you can't do much about. How does this to pathological – possible to cure – immaturity, rigidity? When we are young, we are naturally fundamentalist, honorable, immortal, combative.
228. Cultural differences? When I think about crein psychoanalysis o spirituality. Looking at a species of Hodges (saved) about Chinese and behavioral therapy, and their irrationally great respect for social norms. Am and religiosity, etc… What I want to do is perhaps not universal, but is it valid for SWEDISH conditions?
229. "Age" is a powerful confounder, in psychotherapists, as well as with all of us! Prof experience, technology. There's always age, ticking on. Probably a perspective effect – if there is life for and after this then perhaps forgetfulness is needed precisely for this with persp to work?
230. Mart, Steiner and others, they should be reviewed, but not reflexively dismissed. Deraa's hypotheses are as good as some others, in some cases. Try to disguise some things. There were many religious philosophers.
231. Can it then be said that the new conceptions, in context, in another society, would not cause any problems? That it's in the face of what's normal and acceptable right now, right here? In many cultures, religion and similar beliefs are normal, etc.? But I think there's a difference. One has to look at different kinds of religiosity – and perhaps Winnicott's concept of "potential space" is useful?
232. What if the question instead dealt with the "values" of the therapist/client, and religiosity an example?
233. The zeitgeist is such that if one does not make an active choice of psychonamic method, then one will be pushed against more relational, intersubj "consultation". The psychodynamic basics – not the theory as much as craftsmanship – fall into oblivion. It may still be therapy, maybe even good ones, but Classic PDT isn't.
234. A metaphor for the long-term, psychodynamic, revealing therapy is – even on the image feels mossy – a sourdough. It's something that develops quietly, much in secret. Partly living one's own life, and more and more so, while this process requires care and care, some temperature, space, time. Once permeated, it will also be able to spread to new doughs, it has become a culture with a life of its own.
235. The idea that much can be interpreted on the outside: the shape of the ears, eyeiris, hands, body language, handwriting, etc. True or not? And if that's true, does that mean you should pay more attention to it? Even if it is true, and a source of knowledge, a closer study can at the same time remove me from the one(s) observed – and perhaps even from myself. To "understand" more. It is in the specific focus that the limitation lies. And intr is big in new age circles. A connection?
236. A plethora of am ps research wants to show that religiosity is healthy and healthy. A parallel to creationism? Are you satisfied too quickly when the results are positive?
237. Abstinence in psychotherapy – it is nevertheless required that the therapist is a present, interested person, with clear boundaries and capable of distinct emotions. Even if this does not become explicit in the meeting, the client senses – and looks at the signs that this is the case – that it is a healthy person he has in front of or behind him.
238. Religious beliefs in themselves are probably not for the duration of therapy. We need hypotheses to deal with life. It is too much, or overly one-sided use of them – when they are too intertwined with self-image, id and judgment, perhaps also serve compensatory purposes – that there is a risk of becoming a problem, in both therapist and client. And the question then becomes whether a religious than a materialistic belief is worse? I think so. But why?
239. Is it actually the matching worldview and the world around it – the close, or society? – that matters? That is, that a religious belief in a religious society is equivalent to being a materialist in a secularization? I think that's the difference.
240. What/a theories can explain thought-dominated Martinusians. Hardly the same theories that explain shamans?
241. An existential, personal responsibility vs destiny? Or vs self-absorbed, simplistic new age?
242. Thin-walledness, thin boundries, and suggestibility.
243. A lecturer who studied in Gbg in the seventies. A former student would lecture about his job at a chemical company. The class stood up and chanted, "capitalistlakej!" Speaking of the values of psychologists etc…
244. I suppose that new people interested, like trad religious, in Sweden, would like to use the same arguments as those that am researchers bring to torgs. It's just that they are so much fewer!
245. I think of some men (L&M) who, like me when I was younger, lack an inner affect compass. You think the right thing, say the right thing, without emotional attachment. Please men who have supported, been subdued, their mothers.
246. Where spiritual or religious values or beliefs cause trouble. Whether there are real, genuine transppersonal experiences that cannot be explained by conventional psychodynamic theory is beyond the purpose of this text to describe or investigate. Nor if there is "healthy" religiosity, which does not cause problems for the individual, but perhaps even should be seen as a resource. Here the focus is on the therapeutic relationship, the meeting in the therapy room, and what the contracting parties bring with them of esterifications that can possibly affect the process.
247. The code of ethics for psychologists invites us to show respect for the gender, ethnicity, etc., including religion. In am debate, Christian orient therapists, ps gunpowder, put this on. See! We will treat this equally, must not attack, problematize. It's in APA, that's the year!
248. Healthy religiosity is noticeable in the absence of psychiatric symptoms, type. But how is this to be understood in a broader context? In the new age, this is understood as an original, more or less unreflected rel. Barnatro. You think, simply. The goal or degree of success in the new age is often to do with God's contact, but then it should be conscious, plus some other things.
249. That the stresses on the individual, the complexity of the life experience, increases as time go. As a result, the symptoms, such as anxiety attacks, social phobia, are triggered due to spiritual sensitivity, but can be treated and ba traded according to standardproc. The rel dimension of the client does not even need to be touched. The therapist should then not have their own issues or overly pocking preferences – for or against – the religious issues.
250. Wilber's pre/trans caseency, i.e. misjudgments or confusion regarding "before" and "after". Regression, for example. To be small in the face of the mystery of life, or simply small, immature. The latter responds well to standard psychodyn treatment. While the former, ev, cannot be fully understood from such a conceptual framework.
251. "Spiritual bypassing" – would it be possible to start from this concept for the entire essay? Reason around it. As a theory, it should be included. Plus pre/trans fallacy!
252. The absence of psychiatric psychological symptoms does not say whether the person in question lives a rich life, or not, only that he is in relative balance with the circumstances he has re-written, the questions life raises in him, the experiences he has made. The fact that someone is a believer and is well doesn't really say much.
253. Jung, of course, a unifying link between the new age and psychology, obvious. Hammar writes about this. O as he points out, at the most recent lecture on him and his work. Understood correctly, maybe not entirely. An agreement to the outward scientific costume to superstition.
254. Why so busy widening, raising, improving? In such rhetoric can hide quite a lot of elitism. Peak experiences, self-realization. When the understanding of this dimension, of this challenge, is such that it does not also stimulate community, healthy work, etc., then it is too narrow. It's not wrong, but it's about how the words are perceived.
255. Middle age normally leads to increased integration, even for new age-olds. You take things a little easier. This is a mapping of the young määiskanm's dilemma, which is reinforced by na. Hj Söderberg's words.
256. Peter Pan syndrome, not wanting to grow up, taking adult responsibility. Regr. But like a child…
257. Elf: "Christmas spirit isn't seen, it's believed" says Santa on engaging television, to show him, so that people become convinced that he is real… And he gets fuel for his sled, which is driven by such spirit. The movie "Elf"
258. I think of the M movement, how strongly we draw the line between old-fashioned faith and science. Believing is something outdated, which is possibly true, but not all aspects of it. "Knowing" is not in every respect any higher. There's a lot to grumble about here.
259. To see similarities, make analogies, it looks like it, etc. To prefer similarities to peculiarities, answers to uncertainty and questions. The price of order and security is probably high. "He has Day-Lewis eyes." One renounces, downplays, misses, does not endure all the ways in which the person is different.
260. "Christmas spirit is about believing, not seeing. The whole world saw me all would be lost" (Elf, 2003)
261. prejudices, to verta, to have a deplorable number of truths or beliefs about people and phenomena. It is possible that this set of identifiers roars a large part of the person, but the approach itself limits not only the more note,in the meeting, but also the viewer.
262. Specifically, something that is explicitly done to remember someone or something that has happened. Why do I think it can express something healthy? It's a feeling I have.
263. Rites, ceremonies, symbolic activities. Rhythms, traditions. Generations, families.
264. Myths, dreams, fantasies. Licks. Isn't that the opposite of tattoos? But it doesn't feel that way though. Why not?
265. The perfect thing is the dream of the dead. T Kallifatides.
266. By striving for the perfect, you add solitude to the world. B Hanson.
267. How sad it was, with simplicity. Digital versus analogous. More and more metaphors, for man and how we work, are "digital".
268. He who does not become like a child cannot enter heaven. Biben. To take the serious a little less sewrious, and vice versa?
269. Kill your darlings. Prejudice, manes. Don't play safe. There, new things can arise. What do you mean? Art, living art. Related to the false self? Preterm self-sustaining?
270. Wanting to fill the silence? Why?
271. Why do I have such a hard time with Dali and Magritte? Is it for part or completely on the same basis? Detailed, good. Childish, in an overly grown-up way?
272. My dictionary project. On the trail, but at what price? Well, there are grains of gold in the rock, 1 gram per tonne, and you break so much to distill this little one.
273. Time perception: Linear, or otherwise. Is there a connection to play, miracles?
274. That one needs both the adult and the childlike, the systematic, the linear, as well as the freer, timeless, relative.
275. Tom Hanks in "Cast(ed) Away", has his imaginary friend Wilson. His mental health is supported by this arrangement. He gets very attached to his ball, talks to it, barks at it.
276. What, in addition to genetic, nutritional factors, can trigger, accelerate or worsen senility? I think this having "answers" to yours and datt is in line with such a negative development. Prejudice of all kinds.
277. The New Age as well as the mkt of African religion is about "a kind of everyday, concrete magic", enl Hammer.
278. Do research based on the energy wave? Several have done it. The seeker is hardly there anymore, right?
279. Iron-Hans. Peter Pan. Also thinking of The Little Prince, by Expery, talked about at both Asplund and Knut Stålberg. Struggling with the challenges of adulthood, mature love, and in the form of fairytale, adults often complained that adults had lost their child. Two kinds of "childishness" pre-mother.
280. Social obligations. Meeting a familiar person on the way to the store. Health or not? The very foundation is not for and against health, or not health, but the inner state in which worry, one's hesitation, all fears in the situation, exist. That there may be a "right" or "wrong" way to deal with it, and that the consequences of an error (and perhaps this applies even when it gets right?) can be so total.
281. I have chosen a subject that I am passionate about. Books under utb that also made an unforgettable impression, e could fit with the subject? The elementary forms of soc life, by Asplund, and We are disenjoyed in the postmodern, by Z Bauman. Both happen to be sociologists. But I've felt they're going to be there.
282. Nakken, C. I write about my addiction and abuse. Puer aeternus.
283. When it comes to science theory, philosophy, etc., I am of course a beginner. But I still can't refrain from trying to sketch out the big perspectives that go a bit outside the field of psychology. However, the weight of my presentation lies on some psychological phenomena or complications that I hope I have managed to delve a little deeper into.
284. Visual arts? The principle of perspective in art, so difficult in the past, so easy today. Something we have conquered. Something have we lost? EH Gombrich.
285. That we read nonfiction books, biographies – and crime novels. The concrete, which has a "basis for reality". Does it say anything about our time, about us, and does it have any relevance to the essay?
286. I read Wilber and realize how uninterested I am in trying to understand hierarchies, even the different stages of development. How to merge, let's say, the psychoanalytic model, Martinus and Krishnamurti? I've been doing a lot of this since a very young age. Today I'm resting heavily on the first of the three. I think you need to keep them apart. It is knowledge that, at least for most of us (and I am skeptical of attempts to seek personal knowledge of the spiritual), is at such different levels.
287. Not so interesting with development in this presentation. But some aspects. That you normally mature over the years, and that the individual in middle age takes a little easier on other people's and their own shortcomings, seriousness in projects, etc. Why is this intr here? Well, partly because it is easy to confuse such maturity, integration, with progress one should have made by following a certain method of meditation, stayed true to a certain doctrine. Perhaps that is what Soren does when he says that intelligence judgment people have been given the security to develop more sensitive sides when they have spent time with M's thoughts?
288. What is the core problem? You can't get into the kingdom of heaven by your own power. Personal psychology and file often seem to inspire just that: physical, mental health, ind experiences. I have met so many who have excelled in such things – physio mastery, nutritional medv, purification, etc., yet lonely, hunted, unhappy. How is this treated in transpers ps?
289. It is very tempting, alluring, almost impossible to abstain or by your own power to withhold in a therapeutic process. You can't have therapy with someone who has an ongoing addiction, they say. Similarly, in many cases, the same applies to a new commitment. Not all, but probably than one is inclined to assume if one is too pro-transgender therapist.
290. What I can miss in a presentation like Wilber's is personality type. Meditating, structuring, executing in various exercises in self-control and "development" means something more certain for the compulsive-schizoide-narcissistic, than for other types of personalities. It is easier, or more difficult, attracts more, or attracts less.
291. The focus is on pathology, not on normal development, etc. Perhaps there is healthy religiosity, perhaps there is an afterlife and the perception that it is so is really something that stems from this fact (someone believes in reincarnation, because he actually experienced it many times, it sounds true). The focus is on difficulties, psychotherapy. That someone sought help. And the new-age notions serve as defenses. To a greater or lesser degree. Or at least there is a risk here.
292. The middle area may be between what? The individual and the world, the others? Can such an intermediate area be cultivated, nurtured, resurrected, enriched without (the idea or hope of) others? I think Winnicott – and his theories about the middle area or the ability to play – will be
293. Being angry with God, shouting, doubting, breaking or rejecting him – there's something so healthy about this. It's a game, life. No more howled about not being able to doubt, etc.
294. Ernst-Hugo Järegård, about how to create tension in lines and plays. To say loving words, as if hating, and vice versa. To pause, power. Could this also be rehearsed? Pulling things, haggling, being in debt. Hypnotizing?
295. One such notion is that of an impending 3rd World War. That one does not fear, believe, fantasize about – but "knows". What function will this certainty then have in the psyche?
296. Fromm about the difference between "having" and "being" seems to mean the opposite by words than what Keegan does with "being" and "having" their relationships.
297. Freud-Jung-Assagioli-Steiner.
298. The idea that it is healthy to "know" how the world is made, what the future will be like, etc. Knowing that there will be a Third World War, that one will be reborn (and whether it will then be as a man or a woman), that fate will befall one as it does depending on this or that. But is it a kind of "health" you win, at the expense of something else?
299. It feels problematic to use these theories, about "bounded choice" for example, on groups that are not obviously pathological, and where the majority of members live productive and nice lives. MK, e.g.
300. My intr for not-so-destructive groups. Supporters with good jobs, no membership list, new omnivores, public interest. Martinus, Steiner, Theosophy. New age. But eating the spec diet, has definite perceptions of many, which affects everyday life in a deeper and more rigid, insidious way, than trad religious or materialistic beliefs can do.
301. Martinus and the movement around and after him is not a destructive sect, according to Pia Hällertz. (Similar books have probably been written about Steiner and anthroposophy, etc.) It meets few of the criteria set for it. Still, it can have pot negative effects on the supporter, destructive on a smaller scale, which I intend to highlight with this essay.
302. Even when it comes to therapists' shortcomings, it is not about obvious missteps, such as sexual abuse or acts of deeply disturbed indivers. Or imaginative, hypothetical forms of treatment, which mislead and harm. Without well-meaning, competent professionals, in many respects, but where a new interest can set limits on empathy and potential in the profession.
303. Such a complete responsibility, how do you comply with it? How do you live with that? The purpose or goal of psychotherapy can be described overall as "going from the language of apology to the language of accountability" and for most people this is a journey, and when they look back on a (successful) therapy, they may want to describe it just so that this is what has been achieved. But for those who have this analysis ready for themselves when they come to therapy!? (And even if the deepest would be very true.) What about them? It bears great similarities to premature self-preservation. With the attitude traumatized children receive, that the beating, rape, the parent's illness, abuse and death, is their fault. It was in their power to prevent it, to create it that way. The New Age is self-sustaining.
304. An infantilization of followers, in the direction of, for example, adolescent, black-and-white thinking.
305. In an essay like this, surely there should be research that shows what really works, how and why? Leichsenring & Rabung (2008) on "long-term psychodynamic psychotherapy" for example, and Sandell's reasoning about relationship over method?
306. What percentage, of clients and the therapist profession, is this about? 30-40% of Swedes believe in rebirth in some form. How many of these can the performances cause problems? Do you also need to find clusters in the "new age" group?
307. Those who are not prepared accept everything, but take what they need, for example, by cosmology. This can be both healthy and unhealthy. In the latter case, an inability or unwillingness to trust someone, problems with subordination, authorities.
308. For example, about growing up, parents and how to be shaped into who you are. He is reluctant, reason that, sure, it is possible to see connection. But the influence of parents is never causal, only vicarious, "the postman who comes by mail." A multitude of emotions that cannot therefore be given words, because they are almost seen as superstition, overconfidence, something to get used to. It's the other way around!
309. LANGUAGE, jargon: Ingrained concepts are partly given new meaning. Love, science, logic…
310. "Intuition" as a form of knowledge, the highest, goal of the individual's aspiration. Something introverted, which you perceive in private.
311. ESP, "extra sensory perception", or psi.
312. To make such implicit beliefs, pre-true-holding, explicit and visible. This of course applies to most therapeutic companies, but with newly oriented people it means something very concrete.
313. That one has a goal for utv, which is far more defined and concrete than "peace on earth", etc. Nirvana, cosmic, etc…
314. There is room for faith, perhaps it is even – not only from a historical or geographical persp (most, in most cultures, have been/are believers) – healthy to believe, responding to an actual but hidden context. It's the "surplus" that makes me displeased.
315. "The ways of the Lord are inscrutable," but not for a New Age. For him or her, a reductionist approach is possible. (Is that why trad science, o materialism, is so badly undersed?)
316. mindfulness/live-in-the-present vs be too concrete?
317. Problems with faith, beliefs. In CBT, you have techniques to fix such things – meditatation, mindfulness – while I think that such techniques may well ally themselves with the dysfunctional patterns, habits. The relationship, in such a form that it stimulates the imagination, longing, hope, that's it! To surrender. (I think of individuals I know of mindfulness etc, self-control, Buddhism.. They don't have it so easy, or even more so with others.)
318. Birthdays, holidays, structures, family ties. Constants, against which else can be allowed to soar, fluctuate. Fantasies, fantasies, hopes. But what if the first one doesn't exist? Or inadequate, threatening, repressed, not valued, recognized? Are you trying to get guarantees and stability, support, from the part of life that would otherwise be indefinite, mysterious – play? That you need both. Structure and structure that is more soluble, shape and content?
319. 12-step program? To replace one "love" and life task with another. God instead of the bottle? That something is so stable and reliable that it gets oceanic, eternal qualities.
320. Feeling loved is ok for who you are.
321. "A home without an old man is like a house without pillars."
322. "Identity"? As ifrga is set within the new age, a perception that probably means different things for different individuals. To avoid id, for the one who no one has, in comparison with the more stable for whom the thoughts stimulate, complements!
323. Kegan: First you're your relationships, then you have them. Maslov's pyramid of needs? To bring with them more basic needs satisfied, to be able to create, generate, play, cooperate.
324. "There is no truth, only perspective." The Life of David Gale (2003)
325. I'm with D, I'm appreciated by her, happy. I cook on a hip, dare, play. And I think there's a connection. So simple, banal. Without a secure base in love, the recipe may have fulfilled such a function. Or the company itself to cook would feel too daring.
326. Being able to read, go to the cinema (difficult for bpo, according to Sigrell), theatre (Jemstedt). I'm thinking of Chr, who is almost the only one I know in M circles who reads fiction. And seems to like it too. It means something to him. Because otherwise life is so difficult? Mary about her lonely years, when she read very oh incessantly, at the dining table, etc.
327. Granqvist's findings, that new ageare and trad religious have different attachment patterns. My sense that new-age beliefs are more concrete, firmer, etc., in a way that, for example, makes therapeutic work more difficult. Is the latter because individuals with new-age involvement use this partly for something other than that with traditional child faith, etc?
328. Different kinds of fundamentalism, based on the individual living in individualistism vs collectivist culture, high vs low intelligence? In a collective culture – strong family ties, etc. – perhaps fundamentalist outlook and pattern of life should be interpreted more leniently than in a person in ind culture, where fundamentalism so a soars freely? (Ex cost. Holding on to kosher vs ind vegan, different, although just as anguished to have to break rules.)
329. Living in the gray area, eating veg to 95%, etc. Remember the disk m Mikael and Jeanette. I meant there was even love aspect eating sausages.
330. Balance postureless vs rigid. Buy your spec coffee, for example.
331. Sensory depr, loneliness in foreign lands, etc., increases the risk of psychosis. This is related to the hypothesis of fixed/mobile, reality/illusion. We need a minimum of the safe, ingrained, implicit – as a fund for the mobile, to the extent and when we wish so.
332. Christianity and pos ps… UNITED STATES..
333. The anorexic experiences meaning and control in her self-straining, stability, or when exercising, etc. But that doesn't make sense of the same word as other words, is it? (Held.) Or the hypomane's enthusiasm for his projects, which will sort out, give structure and meaning. Then pomoists can say whatever they want.
334. New age illusion el delusion? (Menninger.)
335. Defect healing, great risk with self-help-litt. In the worst case transient, as soon as you hold up m "affirmations", visual, etc. Worse, not so.
336. 12-step probe, with.splendor. In some cases, habits and commitments are good, but in worse cases, stability in an external way, such as crustaceans, do not have an internal bone structure.
337. Importantly understand that almost anything can seem unifying, anxiolytic, distracting! 12-step prose, running, crush, Tom Hanks ball. At the scene of an accident, shocked individuals are given the urge to care for, monitor. How do you recognize "real" security, trust? Characteristic? Flexibility, humor, non-rigidity, compassion.
338. A certain psychological method can also become the "thing" of course, for the therapist as well as for the client. To some extent, this is good, and this has its place especially during the process. An authority, charismatic, results-focused, can of course also become something of the staility one lacks (Ellis?). As a therapist, you should endure this, but also be able to give in, let go, when the time comes and the client needs this.
339. I vs. the collective, the clan, god's chosen people, etc. When does the individual arise? (SvD chronicle 7/1 09) It would be tempting, now that I think about safety/play to think as big as possible, but I really don't want to get into speculation that gets so close to M, etc. I want to stay in the psychological here and now. What about UTV-PS, Maslow for example?
340. "Dogma", "illusion"… It doesn't say anything about truth. They are epistomological categories. It indicates how the individual relates to the world, his attitudes, etc.
341. Kohlberg, Kegan, Wilber and others. I am not interested in "stadium theories" in this context, to highlight such inconveniences in newly interested people, or religious interest in the past. Collectivist vs. individualistic cultures, is that enough? Are these established concepts? Search PsykINFO!
342. My main reservation against stadium theories is that they are so tempting. If the conditions were the best, such a perspective would of course be an asset in this production as well. But I have bad experiences, from the M movement. Each stage normally has its characteristics, etc. You seek them in yourself, normally the higher ones, and a real self-testing becomes difficult. Therapy, too.
343. I know a man who built a great system where he tried to link living people to what (famous) people they were in previous lives. Based on appearance, to some extent also characteristics. Similarity. Very concrete.
344. Hegel's "morality", a prepolitical family or blood-based morality. Albania. Cohesion, collective vs. individual, etc.
345. "Hatred of Humanism" (DN 090109). Hans Bergström writes about media drifting against above all, it seems, Christer Sturmark. I would like to see the fact that several major newspapers choose to publish an indirect defence of religiosity as the discomfort of being deprived of a play area. It is not rational, and a talented well-read person like HB of course receives blow after blow, as does the adult with the child, if she wants to (though she should not, enl Winnicott).
346. The correspondence hypothesis. The religiosity of the insecure or the religiosity of the safe. Granqvist in Broberg, Risholm et al (2008).
347. Perhaps this is an important concept? How is it different between collectivist and more ind cultures, stresses, temptations. Seek your safety, etc.
348. To indist from a few signs how a person is (I read about M-L Ekman, DN 090113), what is it called? Reductionism? Need answers, crime to a def. Deductive, inductive method?
349. I alone on the trip, sitting on internet cafes o searching, dreaming of optimal camera, etc. All the years of abc proj. Perversion, what difference?
350. For many psychological writers, their private narrative has been extended to all of humanity. Jung, Adler, Reich and the others, who separately emphasized some aspect of human life as most central.
351. Theme: being in the present vs horror/dissociation/appearance death
352. That some religions are more social, collective than individual. Circumcisions, for example for boys in Judaism, celebrated as a feast! In Catholic countries, they celebrate their saints, every city and profession has its own, a concern for many to gather around.
353. I've pulled out a tooth. Later that day, inside a bookstore, I see a poster about the anatomy and diseases of the teeth. It is at the front of a collection of such medical planks. I can't remember being exposed to such knowledge and facts before. But right now! Coincidence or connection? If our world doesn't work like that, fateful or synchronistic, then it's probably mostly something stupid or harmful to think it does. In addition to the safety-play aspect. What if the world actually works that way? What if my steps were led to that plank? "Not a sparrow falls", etc.? It can be argued that even then it could be unhealthy to focus on and expect such coincidences. To face the world like that, be confident, detail-focused.
354. In Martinus cosmology there is the claim that everything outside the family scratches the opposite pole of ind. But the m-intr itself may not always have such play-fantasy quality? Like sports, art, etc.
355. Nyandl, what is specific to it, are definite answers, at the level of detail. Does this correspond to the finding that people with new interest have precarious attachment? The process of going from illusion/omnipot, to disillusionment at a reasonable pace, which then results in dual competence? (Winnicott)
356. For example, to read about someone who bears some resemblance to oneself – age, name or place of birth – and not be able to let the person exist in their own right, but experience it read through filters of, well, what? A new-age view of life stutters one in this: nothing happens by chance, this conformity in name is not only a curiosity that one can let go of, but probably meaning-bearing, points to hidden contexts, holds a message, gossips that there are also other similarities.
357. Theme: double-sex, childless, agape vs man or woman who desires someone and something; compound, comp, ejaculation, family.
358. Mourn vs rationalize, m h a reincarnation idea; that sorrow makes the journey of the dead difficult; That grief is a negative, unhealthy state of mind, etc.
359. Winnicott writes about a kv who conquers the ability to proj id, to be able to mourn his dead mother, that he can no longer wear his jewelry, for example. Live with the spirits, their ancestors. How does this differ from new age, séances, etc. Unhealthy there? Rel to natural people, trad rel?
360. In today's DN (090118) I read about old terracotta figures from Cyprus, which it is thought have been set up and performed some kind of rite, around a round egg-stone, 3000 years ago. I'm reading about a male chimpanzee, Santino, who has been discovered planning for the future. What can be learned, what can be understood? About the organization and preferences of the psyche? Why are prime religions who they are, and seem to have been, everywhere? (Chimp doesn't belong here.)
361. To understand language and statements in concrete terms. Sketch in the 2nd Robert G video. Sissela K who sees sexual allusions in everything that the co-players say. Or my ABC project. Concretely in a different way. Could I have been accused of the same thing as the postmodernists for their view of the self as fragmentary, constructed, etc. It's easy for me to have such a radical view of what matters to words when I have the "other", the symbolization, as a basis. What did I try to do: plead for autism as a more realistic way of life? (I had some of this reasoning, honestly speaking, then evenif I remember correctly. I'm probling the question.)
362. An ideal world. Actually, it doesn't matter how the world is found: Perhaps a paradise on earth is to be expected, maybe there is a kingdom of heaven, perhaps the world is order and love right through, which will one day become obvious. What needs to be problematized is our hope, our desire for it to be so. (Klein, depr pos, Britton in the Kl-book, p.39)
363. Where does the force go? MK – it is not "depr", sober, merciful, but nor is there room to proj the dark on the ngt, the "schiz-par". No devil, no guilty subgroup of humanity. Not even God can be really cursed in moments of doubt and disappointment, because the theories do not allow for this, such would be just preposterous.
364. Schiz couple position: an intense sense of immediacy in terms of one's experiences (O Sundh, comp). Schiz couple immediacy vs. live in the present a la new age.
365. "Mental health and mental health." In relation to what? What is positive, healthy, laudable? After all, we all resort to tricks to be able to live, reduce anxiety and isolation? The abuser who becomes a born-again Christian, is he or she in good mental health? The old fighter and rumlar who is "converted" and becomes a Buddhist monk?
366. The thesis presents some thoughts on the new world of imagination and (above all) psychodynamic, revealing therapy. Observed and/or possible interaction effects. For those who feel affected in some sense to refl over. But also more relational ones, humanistic, for example.
367. Religiosity and health. Freud negative to rel, saw it as regression, escape from the realities of reality. Then swung, a lot of research in the United States in particular, which some correl between religiosity and well-being. And why not? God as a good introject, who soothes and comforts, like an introject of a cozy grandfather, if had any. I'm not going to question that. However, my hypothesis is that so-called newness differs in important respects from etabl rel. Consequences for psychotherapy, for example.
368. "Religious psychology… New Age and Mental Health. Possible problems in psychodynamic therapy…" (ex-work, answer to Smedler's question).
369. Instead of "newness" and mental health: Superstition? Fundamentalism? Prejudice? Epistemology?
370. People who are traditionally religious are fine. God as a good intro. Nothing to object to. Does it work that way? Probably preferable to taking antidepressants.
371. Andrzej Werbart skr (in Taming Loneliness, Quinodoz) speaking of themes in the great litt, as in our lives, and thus also in psa: "Our incurable loneliness and limited time on earth, as well as the differences between the sexes and generations…" The New Age relativizes or dissolves them all: Alone we are not, deep down we are not even separated. We live forever, involved in an evolutionary process that leads against the dissolution of the sexes — an androgynous form of existence — and through reincarnation we may have been the parents of our parents, before they became so for us, etc.
372. Perhaps the soul on its cosmic journey through time and space, and with the (sub)goal of moral perfection, must live through periods of forsced suffering and confusion. Critics could object to Granqvist and others who show that new people feel worse than trad religious: they go through such a difficult period. I do not know what this is like. I just want to describe, phenomenological, differences and peculiarities, and, for example, in connection with difficulties in getting something out of an insight therapy.
373. We are different individuals vs. all intertwined as ONE, telepathy, notice, etc.
374. Skijas, mourn vs new agepersp. (Death, divorce.) Think pos, there is no death… etc.
375. Here I would like to give an overview or intruction to the New Age thinking, although we should not then dwell on or argue about such things. It will be a context.
376. The priests of our time. The stud of the invisible. Nordin, 2005, Ps.tidn
377. When you study sects, and the well-being of followers, it's often about things like brainwashing, illegality, leader psychopathology. This is largely out of focus for this study. This is fundamentalism of a quieter nature.
378. Religious engagement, like football, exists in an entire spectrum from the unhealthiest unhealthy to the healthiest sound. And newness too, although I think there are more who don't feel good within that faction. Fundamentalists in an individuialized, secularized culture.
379. Superstition, fundamentalism – knowing, or committing to strongly suspect and establish one's life after these beliefs and to allow oneself to be governed by them – is similar to OCD; It is similar to how we survive sensory deprivation, i.e. by imagining and creating structure, meaning.
380. Our inner self, our beliefs, how we think about ourselves, about others and the meaning of life, must never be firmer, more permanent, or precious to us than our surroundings, our relationships, our background, the traditions we share. But with a secure anchoring in the latter, man can stick with rather rigid, specific esterifications without it being unhealthy (as measured by, what do I know: blood fats, stress hormone, attachment patterns, psychosis propensity, concentration ability – sense of opinion, happiness). What is most intelligent, morally correct etc, that is another question.
381. Calls for the abolition of the monarchy. For a secular, individualized and disillusioned people like the Swedes, the king and succession probably fill a need for the irrational, of play, tradition, continuity, togetherness. (Note that in this context irrationality and play are akin to tradition and royal houses!)
382. Psychologically more mature individuals will embrace the new-age thoughts in a way. The one with strong compensatory, comforting, identifying needs in a different, or in one of several different, ways. We do not need to establish or hypothesize that religion in all its forms is pathological, an escape. Perhaps for some it can be a healthy complement to the rest of life. Perhaps we all live (in the West) slightly below our actual level, with a slightly higher level of stress than is necessary?
383. I will argue that a spiritual interest can promote health. A lot of research today, especially from the US, points to that. However, I will not say that such beliefs correspond to spiritual realities. I have no problem with God for us humans being what "Pippi Longstocking" (E Cleve, ht-08?) is for many vulnerable children: a unifying symbol, a source of inspiration, an opportunity to portray and gain some distance from their powerlessness and misery.
384. The new god cannot be doubted. Or is there something in the very approach, the power, or the nature of one's commitment, that makes it impossible?
385. "Closure". The need for unambiguous answers.
386. Defective healing. Spiritual bypassing. Positive illusion.
387. That one makes fun of Christians, that they can be content with "The ways of God being inexhaustible", even though this can – if anything – tell of mental maturity, a more balanced relationship with the big life issues, etc. That one is able to live with uncertainty, that one endures absence of absolute knowledge.
388. Bruce Nolan asks for feed the huingry and bring peace to the world. Great, God says, if you want to be Miss Ameerica. The opposites, egoism and grandeur. But what do you want deep down? (Bruce Almighty)
389. To be able to understand other people's thoughts. Vibes, read, or pure telepathy. For new agare, this is an obvious possibility, not only as a dream or hope, but determined by scientists' arguments. Even those who are not really fragile come under the influence of – with all that it may entail – an interpretive apparatus that otherwise one sees in more or less pathological terms: identity diffusion, ideas of reference, etc.
390. No one is fully functional, resisted against all forms of stress. It is understandable, even normal, to react with hallucinations or psychosis in extreme circumstances. When speaking about a person's level of functioning, it is in relation to life's normal stresses: stress, separation, demands. (We all use some, more or less adaptive, tricks to keep us on the right keel. Even a religious belief seems to be able to help with this.) A new world of imagination constitutes a mental environment that in some cases may tempt our normal balance. As an adaption method, I think it generally entails greater restrictions than a traditional spirituality.
391. The psychotic is an extreme. Fundamentalist, own beliefs and interpretations, while often cut off from and/or incapable of community.
392. Delve into childhood wrongs vs. here-and-now. Psychoanalytic therapy is actually somewhere in between. Innate, early experienced and present challenges.
393. There is a facet, department, district, of the expanded play area (enl Winnicott) that has to do with the spiritual. Perhaps one aspect, a stream of the child's play and imagination, perhaps. Perhaps this part can be filled with nature, for some, art- up, scientific search, astronomy? But many of us still live below our actual religious level (regardless of whether there is actually such a thing to believe in).
394. Couples and Family Therapy: Restoring a Generationhiearchy
395. The existential conditions: The brevity of life, our resources and opportunities, the hiearchy of generations that have to do with both our relationship with our parents and ancestors, as well as with our children and young people in general.
396. Pay attention to one's own sadistic or evasive tendencies: To torment the environment in time and time with truths about the sexual nature of men, as well as her existential plight.
397. In order to be able to work with explicit existential questions, a minimum requirement is that you have reached middle age, preferably experienced and survived a heart attack as well. The existential questions must be deeply known, and mourned. They must not have anything metallic, snuff-nic about them. The therapist who wishes to work "existentially" must always guard his sadistic tendencies, and what they come of, as well as on the right primitive defenses such as projective identification, displacement, reaction formation (crippling fear becomes enthusiasm?) …?
398. Culturally sanctioned projections. Against men, for example, in certain situations, the authority, the United States, etc. Which even otherwise conscious, insightful people can use. Massive collective projections, like the Germans against Jews, and the slightly less massive ones that each leveer surrounded by. It also provides structure. Like an old marriage.
399. Homo ludens, the playful man. Search? I rel to Winnicott?
400. Substance dualism (rel, new age), two kinds of realities, as opposed to monism. Langemar page81. Nature we explain, soul life we understand (Dilthey).. A humane attitude, which has prevailed until today. That dual requires different kinds of science.
401. Self-deception (Taylor &amp. Brown) That depr are more realistic, individuals with less self-awareness, more life lies, happier? Perhaps it is possible to connect with Winnicott's play area, which in adulthood – at best – lives on as a dreamy, creative, playful capacity? Is self-awareness only for therapists who are going to work with individuals with bigger life problems?
402. Psychology as a field of research, as well as mental health, need to take into account, accommodate both rationally and irrationally. Missing a piece, or something overemphasize, one removes oneself from being able to understand, see. The story of the man looking under a street lamp. Lost there? No, a bit away, but there so dark, so search here instead.
403. Positive thinking, affirmations, visualizations. Different approaches to boost a positive attitude.
404. The professional code for psychologists and therapists (?) mentions that one should show respect for religious and sexual preferences. Is religion a personality trait?
405. An obstacle to personal maturity in general, via increasing age o gradual reconciliation with its limitations, and therapy specifically. The new-age notions reinforce, reinforce, our ordinary human life lies. The involvement in new movements may also have had some consequences that make middle age even more difficult to reconcile with: no family or children, no education, poor pay, possibly no investment in housing, etc., due to resignation for the coming Third World War or the Messiah's return to the sky.
406. Tobias et al, March 09
407. The difference between illness and sickness in English. Disease. Sickness can be undetected, cancer, which you don't notice. Illness is the perceived ill health. (Dahlin). Healing and curing. The latter means cure. Healing is linked to illness, and one is talked about healing.
408. New ageists are health conscious, not infrequently vegetarians, experimenting with different types of diets or internal purification cures, enemas and intestinal stimulants. How do you understand this from a PSA perspective?
409. An extreme form of intellectualization, rationalization?
410. William James seems to be important. Transpersonal.
411. An inclusive or exclusionary definition of mental health. If mental health/good functioning/what is desirable is seen as the lack of certain propensities, feelings and thoughts, or the "coexistence" with these. New Age with high ideals naturally draws against the former (even though there is also an ideal there in parallel – another! – about forgiving yourself, etc.). Love, forgiveness, prayer, avoiding weight energy, etc. Being decent to yourself is probably something you get with you if the conditions of growing up were ok, if you were surrounded by adults who had such resources. Oh, what the hell, you're just human.
412. A "quad-sided" with good conditions and not so good, from growing up, etc. And on the other shoulder? New Age… High ideals vs. forgiveness-love idea. How do individuals with different resources manage to relate to the different paths, for example in Martinus' teachings?
413. I'm not interested in long-term therapies in and of itself. I am interested in the possibility of profound changes to sometimes lifelong difficulties. And growing rather than change, and the conditions associated with growing. I think that's what I'm going to do for a long time in most cases.
414. Psychoanalysis is less technology than many other forms of treatment, and more of something else. What is this "other"? The long period of education, and the extensive work of oneself, aims to consciously make certain processes and conditions for mental growth and maturity that in many cases, perhaps in most (parents), are found in an unconscious form. And for it to be beneficial in depth, these gifts probably need not have too revanchistic, compensatory, narcissistic, or even evacuating, foundation, or drive.
415. It is no wonder that psa becomes something partly different for different therapists, depending on their own interests and resources, based on their own experiences – processed or not, more or less.
416. I find – from my own experiencehe, my psychological expertise, o (as a complement, corrective) certain esoteric, mystical teaching – that it is difficult to quickly realize the spiritual ideals Of presence, inner peace, selfless love, etc. Along the way, there are so many opportunities for self-deception. Where the will or even the best teaching is not of much help! This is not said to scare, or to deter someone from trying or following their inspiration, but only to try to give as true a picture as I can.
417. Eckhart Tolle mentions in the book J Krishnamurti, who in a late meeting with his audience is said to have asked if the assembled wanted to know his secret? Yes, of course they wanted to. "I'm not judging," K said. So what's in this? At a time, quite a long time I think, this is to judge something that is perceived to simplify life, a relatively simple way to create contact and closeness to others, to relieve the internal pressure, etc. It is then perceived to give more than it actually takes. But at some point – when? how to describe? – the price will be higher than the earnings. Then there is the incentive to change. And I imagine that then it is also relatively easy, each step is rewarding. The project itself can probably attract for a lot of reasons in the past, the longing for holiness, etc., but then it is also a struggle, and it does not create any change in depth.
418. In what respect can it be said that practice, any imitation, leads a closer realization – what in it, o in what way, is it direct "construction" – the human ideals, o in what respects only indirectly, through the experience of the unsolicited consequences of these endeavors? "Not judging", for example. All the things that M captures (and John Engelbrekt quotes) as saying that he would rather socialize with a lively (young) carnivore than an intolerant vegetarian.
419. To "fend off" their lower sides to achieve it – all included – the best possible outcome. And something that in the broadest sense can perhaps be described as "love".
420. Exclusionary/Exclusive View of Mental Health vs Inclusive/Inclusive
421. Even if a doctrine or teaching speaks of forgiving or reassonated with oneself, the underlying message may still be another.

422. There is a lower level harmony; there is a disharmony at a higher level, as Sture said. When you are younger (and most of all, of course, in children and animals) there is a freshness, an honesty, a presence. Some of that can also linger and characterize a searching person in adolescence. A relatively clean, high vibration. Over the years, higher levels of self-awareness and the pressure of adult duties — a psychological pressure — the original vibration can seemingly be obscured. Perhaps that is also what happens in many cases. But it can also be that the person gets more and deeper layers, and another resonance, which causes the light to have a luster, a shimmer, which did not exist, could not be there, in adolescence.

423. I am not so interested in questioning, exploring, etc., the mysterious state (except possibly for personal reasons, of course), one I think exists and is possible. People have testified to it over the centuries, it seems to have a lot in common, be it Jews, Christians, Muslims or secular people who have told about it. No, I am more interested in how such knowledge is transferred to listeners or readers. Is it possible, to what extent is it possible, to teach or create an understanding of a mystical experience?
424. It is interesting to explore the interface between teacher and student

425. No emotion is wrong, no impulses are ugly, deep down. This can be said, by both a mystic and by a psychoanalyst. People of different levels of development can be inspired and try to practice such a message of freedom, and experience a relief and that they are enriched. But it will have very different effects. It is a question of whether one has a mostly original stability, or whether, for its further development, one needs and is about to regain stability. In the latter case, there will be a warmth, a moderation, so to speak automated, for which "cruelty" will be a necessary complement. In the former case, such a call to affirm (the experience of) one's impulses and feelings, thoughts, will only further consolidate a foundation that still bears. It will be more of the same, so to speak.
426. In the former case, it eventually becomes inevitable to let go of self-control, to be able to regain mental balance and to be able to move forward in one's search, through relationships and self-knowledge. It is also in a late phase a necessary work of reconciliation in relation to the world around it; everything is also in me, the cruelty, etc. A guarantee that cruelty does not go out of control, and that behind honesty there is humility, moderation, responsibility, after all.
427. The possibility of self-suffing is a powerful tool, to create certain results. Yes, suggestions from others too, of course. But it has very little to offer when it comes to real spiritual development.
428. In research, you should collect all kinds of information to create as truthful a picture as possible of the field or phenomenon you want to understand or describe. The project of getting to know yourself is no exception here. (This is where the cruelty comes in.) Editing what is collected and processed, and possibly passed on to others, can be suitable for programming new behaviors, when you want to control the perception or actions of others. Indoctrination. Propaganda. Where the power comes from just limiting, sorting the material.
429. "The road to hell is paved with good intentions," Tolle writes. S 221. Ingrid once said, "When the best becomes the enemy of good."
430. When you take it upon yourself and are inspired to think about the existential conditions, but it becomes a macho thing.
431. To help himself. I think about how you can be aware of, and sometimes have to fend off, and play with, your limitations, your weaknesses. If you are a vegetarian, you can eat meat. Or taste alcohol. While the alcoholic may need to be careful not to even take a drop, perhaps the absolutist needs to be careful not to drink a drop? Various weaknesses that can trigger forces that become difficult to manage. You have to take care of yourself. So you can do your best.
432. In being a vegetarian, there is a temptation, to divorce, in an me/us and them. One way to play with this might be to actually eat meat. With that, you may have access to your love skills that are held hostage in a more or less dead field in your mind. Even though you can actually do better!
433. It is also to connect with the cruelty that exists in us, and in the world, of which we are a part. No lasting harmony is possible that does not also include this insight. Sooner or later, this will be an obstacle to further personal development.
434. When trying to blur the points of the Yin and Yang symbol. When the best becomes the enemy of the good. Much can be said about this. This is a bad economy, for example. One can adhere to an ideal of not killing very far, with relatively little effort. But the last 1% will cost a lot. This is where the stakes are growing exponentially. The question is, what motivates you to try? Compare the Jainists who are not allowed to own anything at all, go naked, and sweep in front of them.
435. Being present in the present moment can be justified in at least two different ways, one soft and one hard. And to be able to do it in the softer way is based on a psychological structure that is created to a very small extent with the will.
436. Knowing your own center – Presence, or whatever Tolle calls it, for example – is really such a subtle thing. So wonder if you are more likely to miss the target, and at worst move it by itself, further consolidate old structures than you come up with something new and further with yourself.
437. Perhaps it can be likened to threading a thread through a needle's eye. The further you are from the capacity for true presence (which probably shouldn't always be thought of as time, even if it often is, but also at the vibration level) the further back of the "thread" you hold, and the introduction itself becomes more difficult.
438. I am thinking of the visit to Norstedts. How encouraged were we were, even though we just found out how incredibly small the chance was of being accepted (two thousand debut works come in, one or two are published; some years nothing, because they are too low level). Perhaps this thing of teaching about presence, etc., has a similar effect. Although the difficulties are described, and risks, etc., we are not disheartened.
439. In the past, I have thought that there are two different phases or levels of various mental states: two kinds of innocence (the child/puppy, and the advanced individual), power, frecklessness, maintaining their balance is perhaps the best example. But now I'm starting to wonder if there aren't three levels that are important to consider. On the one hand, there is the original, unreflected, partly the recycled one, but then there is also one in between. This stage has something to do with false self, narcissism.
440. So instead of the personal development being drawn as a U-shaped curve, it rather takes the form of a double W.
441. There is a parallel to physics. That you must have reached a certain speed, temperature, before you can switch on x, otherwise it will get unwanted results. It is similar to this to allow oneself the cruelty, questioning one's old ideals. Experimenting with such/releasing becomes possible and necessary at a certain point, and will then give a controlled boost in development, while when it happens too early, only more of what already exists. The new resources are subjected to too much, unreflected, the old man.
442. I am thinking today of Martinus' concept of "cosmic chemistry" and it tells me something, and feels useful, in a way it has not been done before.
443. Their inner presence, the inner child, or whatever Tolle and others liken it to. At least for me, it becomes easy for me to sink too much into myself, "give up", as I allow myself to be inspired by such things. Become too passive. Regressed, something either-or, which is probably an obstacle and ends up quite far from what the authors intend or themselves experience.
444. The harsh world, which of course is part of you too, and when you should relax, you should in a polarized experience. "Want to collaborate with other light carriers," or what I read in a program statement the other day, from a spiritually interested person.
445. You become innocent, like a child, in a naïve way. But when you relax, you can actually maintain muscle tone, anchoring, well, even experience – as a representative of humanity – its degree of "cruelty." There's no contradiction here. It is the truth that will set us free, and not the true "teaching" primarily, but the true approach to ourselves and the outside world. Hardness/cruelty.
446. Proverb
447. M "lego", mechanomodul-like… logical system
448. Ig Sypery, Danish poet
449. "Pure logic is the ruin of spirit."
450. "When you strive for the perfect, you add solitude to the world." (Bob Hanson)
451. "The perfect is the dream of the dead" (Teodor Kallifatdes)
452. "When the best becomes the enemy of the good."
453. Enlightenment has many common denominators with mental health, as we know it, and as the usual psychology describes it. One example is what psychoanalysts call "free-floating attention", which has much in common with the presence that mystics describe. Non-judgmental, non-valuing, non-requesting, in some sense impersonal.
454. In fact, there is a great correlation between how one looks at mental (and physical) health within the New Age, and among people in general. Superstition, quite strongly driven individualism, etc., polarizing, magical. Perhaps the new age needs to be set against academic opinion instead?
455. I wonder you might not develop much in the course of a life. And I don't mean in factual knowledge, but the underlying mind or vibrational potential. I think of myself and what I said in the book Not in a Day. Some of them I still find it quite profound today. And it came out of me even then. It was only to a small extent reading fruit, actually. I wrote it under great inspiration. (Reflections during this new-age project, thoughts on psychology and newness, which were insightful, I did already then. Different kinds of prayer or inspiration, for example, where you become too "regressed" and thus cut yourself off from what you want to achieve.)
456. But what's the difference today? I've evolved, quite a lot, I think. Through the fact that I have grown older, attended a long education, gone several years in psychoanalysis, etc. It has something to do with my own attitude, behind what I'm experiencing.
457. What Martinus writes about the fact that the advanced individuals have traits of "children", in their posture, their appearance, etc. I think this is partly something that will be adjusted, because it is reminiscences of a period of weakness, suffering, prudence, great thought and emotional engagement. When we reconnect with our "cruelty", much of it will of course remain, but be balanced by something more similar to the original, definitive. Not only the child walks again, so to speak, but also the Stone Age man.
458. Fromm writes about Freud that he could go on as he did, talk about the most forbidden and even use himself as an example, because deep down he perceived himself as completely "moral" (whatever would now lie in it).
459. Not to judge. Judgment as a projection of one's own weakness, anxiety, etc. But what does judgment look like, what function does it serve, in what areas, in the healthy – but morally not very far-reaching – individual?
460. A new age interest can of course fulfill an identity-creating function (Åkerdahl), have a neurological base (Borg, J). If you live in a society where the new age is the guiding ideology (e.g. in some parts of New Mexico), perhaps it should be explained with peer pressure. Most are women, which can be explained from gender, etc. Highlighting developmental psychology (I-?) is just another perspective to weigh in on. I'm not saying that's what can explain the most, even though I think sometimes it is. A crisis perspective, that it is possible to find comfort in religious thoughts when life is heavy. "In the trenches there are no atheists," as they say. The interest can be more or less profound or central, and this for at least two different reasons: identity retention, precisely, or because one (the supporter's perspective) is on wavelength with it and "inaugurated". Or as a hobby, old habit-early embossing, or a cultural-historical interest that received this object. Compensatory, perhaps to replace another more life-infringing addiction. Calculating (evolutionary), as a means of meeting new sexual partners or forging other close relationships, such as sexual partners, Multiple perspectives? yes, in the end, as supporters would probably argue, one must keep open that these notions can actually be consistent with reality, and that one can intuitively perceive this and therefore feel so confident about the correctness of the thoughts.
461. Such a view seems to exist in many places. From Naivety to Naivety is a book by Göran Bergstrand. I guess it's this phenomenon. God's little idiot. Anyone who doesn't become like a child… O so v. A common human experience.
462. My goal is not to highlight or paint the new age as just pre-Oedipal fantasies and desires, and something that is allied with such, or even pathology. Just that these aspects should also be included and highlighted if we are to have a chance to understand the phenomenon – and ourselves, and others – in relation to it. Here my performance is different from, for example, Faber. I'm really trying to include the whole expedited. I see it as encouragement and a good rating if I can draw create some uncertainty or in both camps, s a s, both among new agers and among, for example, readers in the psychological sphere. I'm not saying it's the only real perspective on the phenomenon, or even the most important. It's just a perspective you shouldn't be a stranger to.
463. It may be that my criticism applies to some more than others, to parts of one's interest, to one's interest at certain times. In certain phases of interest, or life. Parts of us.
464. The interesting thing about transpersonal psychology – the little I know, or think I perceive – is that while one talks in detail about different steps that the individual can/should/should/will undergo, relatively little is said about things like "false self" or narcissism (as for me, especially to understand techniques and ideals of personal development – new age, m m – feels central). It is like a whole dimension that has been omitted and perhaps the very focus on personal development, how to promote and nourish the individual project in different ways, is contrary to this?
465. I don't like gaining weight. And I'd love to lose a few pounds. But at the same time, it's as if it doesn't matter that much anyway. The fact that I am a little overweight, and am reminded of this from time to time, kind of underlines that there is something else in life that today feels more important and that I would rather focus on. It's as if the bone I've been bumping into for so long, which has to do with personal perfection, self-control, etc., that now I'm trying to lean over on the other. And there is a great joy in this. I was able to change my legs and stand on it. It doesn't feel like something destructive or self-destructive about me, on the whole. (Last seen today on Ken Wilber's website, in the section "Narcissism central", pictures of a half-naked philosopher, with details of the – high, relatively – age the picture was taken.)
466. I think about my preoccupation with the phenomenon of the 'new age' and the problems that may be associated with such an interest, and how many years I have revolved around this topic, and compare myself to the CW, for example. But it has a value that I try to capture, and it can bring others to joy, but it can of course be described in so many different ways. Hopefully I can do it in a warmer, more humorous – less projective way – what I've done before. I know with myself that through psychoanalysis in particular I have accessed things that I probably could not have accessed otherwise (but that might have been sharpened to some extent over the years). And if it's for me, it's probably a lot of others. This has to do with what I said to Soren Grind a few years ago, about the value of – for some time, at least – keeping the spiritual interest, and personal development, separate. The analysis has given me something other than what a more coaching, inspiring (in worse case manipulative, seductive) work together with someone else could give.
467. I didn't want a therapist with my own spiritual interest. Perhaps because I did not want competition, or not to be attacked in this central area, but because I was thus hoping to keep this out of the therapy room? But I still don't think that's why…
468. One objection one can make against, for example, Faber, for how he attacks the New Age, is that he also goes after a human experience that extends over long periods of time and wherever there were people. It seems to be something deeply human – and perhaps healthy, to some extent. Rational alone is not enough for us to be good. And why what we would be so different people in other times is hard to see. That it would be desirable for reason to rule us so hard that such notions and dreams could not take root.
469. Faber not so different. In its heat more like the Arch-Freudian school, than the neo-. Not so unlike Freud's original criticism, as it was formulated in, for example, An Illusion and its… In fact, he's probably right.
470. To balance the two perceptions, e.g. Rituzzi/Winnictt, etc., against Freud/Faber. Quote from Odyssev's? Sailing between X and Y? Justify the value based on Cliff/Engelbrecht: the poetic. Such a "balancing" can also be imagined in several dimensions. That all new age activity is per def forvillellse, but little can be accommodated within the need for an adult play area. Or that what appears to be a unified field actually consists of at least two different groups: the genuine experiences, perceptions of a greater work, and the over-excited, those who are imagination and flight. The problem is that no one would like to admit that their own interest represents the latter. How to distinguish it. This includes the discussion psychosis vs. transpersonal experiences. "Spiritual Emergency" (Lukoff et al. A third position is that a stage of exercise must be carried out before reaching the true abilities. "Fake it 'till you make it'. Or possibly: "perseverance leads to the goal. A more surface-more obvious aspect is that he who admits his shortcomings may well be in a more favorable position to them than he who is unable to discern such things in himself at all. So too in faith." (New Postolic Church, Midsummer, 090824).
471. Inl: Distinguish rel fr new age… Diff new age fr asatro etc.
472. Theory: IMPOSED ANEROXIA. Risk etc. Is the new age harmful?
473. Theory: where the vert/horizon over-engagement also gains the outside power of a personality disorder. Include psa theory of/diff fr narc/bpo/schizotypi.. Coercion for fundamentalism for strength?
474. Introduction: Not intr of destructive sects, with brainwashing, nutritional deficiencies, fatigue, syst humiliation to create loyalty, etc. (Things that don't have to do with anything to do with… But can be political even, and start from a charismatic figure). Not guru movements that require blind faith, etc. Think of a rather widespread phenomenon, privatrel, voluntary groups, books you read yourself, etc. How df this kind of andl/new age?
475. CW's lineup in Bacon vs. Newton? Poetry and experience vs. logic. Deduktion vs induction?
476. That Faber can show such a great similarity between how we in prayer turn to "a great" as well as the child of his parents proves nothing. New ageists might see it as just more than an ex of the syncronicity of existence, m in large so in the small, etc.
477. Now, surely not everyone agrees that pykoanalysis, its models, methods and representatives, would form one end of the spectrum where the new age is the other. Psa is perceived by many as flum.
478. Mysterious, sacred experiences. I will be thinking of myself during retreat Dec-Jan 08-09. A woman suffered from idleness, not being allowed to talk to her friends. She told me she was on her cell phone. While for me, the retreat didn't mean the same, or this kind of, on frenzy. It was possible to carry out the retreat, subsumed, after a similar strategy to my previous life.
479. Distinguish between mystical experiences and mystical notions of existence, which in themselves can and probably often are inspired by the mysterious experiences of others.
480. Two headings, possibly: Spirituality in Psychoanalysis, Psychology of Spirituality. The spirituality of psychoanalysis. The Psychology of Spirituality. Historically…
481. Free floating attention (Fromm et al). Two kinds of vision… Gone from pathology, to regression in the service of the self.
482. We will move in an area that often invites or leads to simple categories and polarizations. Superstition or science, faith or knowledge, science or religion, oidipalt or pre-oidipalt (for psychodynamically oriented) etc., modern or premodern. It is my hope that this study will complicate the issue somewhat for potential readers. Not that we should be attracted to a lax – or preterm acceptance of "bothoch" – but so that the questions should at least be highlighted from many quarters.
483. While the result part should be able to stand in its own right, be done correctly, for whoever takes part of it, I have in both the theory and in the discussion part a certain reader in mind, or a couple: partly the psychoanalytically interested, if not so well versed, and partly the spiritually interested, with a willingness to review their involvement. Of both, it will take a certain curiosity, I would argue. For those with knowledge in the field, the presentation may seem trivial at times, I am afraid.
484. What does our professional code say about how to relate to religious or spiritual beliefs? Same as sex preference, or political preference?
485. The discussion about Spiritual Emergency etc. is also outside the boundaries of this study. Such things as special "experiences". It is beliefs and how to live with a particular doctrine, which implicitly or explicitly prescribes a certain way of eating, thinking, etc., as ideal, that is in focus.
486. The theme of spirituality-mental health is possible to examine from a variety of angles… (enumerate). In this study, however, focus on…
487. .. Believe and know. First, we need to remind ourselves that we live in a religious world. Being religious is still normal today. And even where the enlightenment has been successful, we cannot breathe. It seems to have been replaced to some degree by a kind of private religion. Seems to be a valid construct, it has been researched. In the USA si and so rel, in Sweden on the other hand datt. How then divide this alternative spirituality? Some become Catholics, Christians today too, celebrities… Wicca, asatro, shamanism. This study should focus on a particular sample or have a certain demarcation. Is it valid? The fact that one shares certain notions of existence, is more ind förankraned than group, etc.
488. A few hints about me: New Age is my childhood belief, or my intellectual homeland (the emotional one I think you have to search earlier). I feel that today I can have a relatively relaxed relationship with the field, the subject. I am happy to examine the field from a psychological-psychoanalytic point of view. It doesn't bother me that much. Perhaps because, when this text is written, I am a soon-to-be middle-aged man. Or because I have a new identity, in the psychoanalytic – because identity you need, perhaps, that's the important thing, the characteristics subordinate – and therefore I can relate as I do to the new age.
489. But I really don't know what the biggest issues are. And even where I'm seemingly questioning, wanting to believe me to be open, I've been characterized since early years, like an "Obelix" that has fallen into the "pot." Questions of death don't really come to me as I have an irrational confidence in being able to live on, after all.
490. After exposing myself to the models and method of psychoanalysis, I stand more freely at least some of the things I previously got satisfied via the new age. Though not all of them. Or is this feeling of relatively greater freedom mostly an expression of the fact that I have changed identification objects?
491. Fly, read thoughts, immortal, unlimited resources waiting to be retrieved, postering with the greatest and strongest ally who is possible (God, or in many cases a person and example in who lived or lives and to whom one has a special relationship, guru or founder or interpreter of a particular doctrine).
492. A logical challenge, is to keep your tongue right in your mouth, what you claim or what cause-and-effect relationships you are proposing. Similar beliefs to those of the New Age also distinguish pesos that suffer from certain kinds of psychopathology, pre-Oedipal fantasies and desires. This is not to say that all who profess such beliefs have mental disorders, or so severe, or that those they have would necessarily be associated with their spiritual interest, etc. Or is it a phase we have to go through, navigating this water with grains and rocks, with just an incomplete, sketchy chart?
493. "Authoritative communities" Kovner Kline, Cathrine. Hardwired for good? Or, as some critics said, we don't have the "boat" in our brains, yet similar around the world. A response to certain life circumstances. Many people try to answer the question of why people in all times and cultures believed in a god.
494. "Neurotheology"
495. The Psychology of Spirituality. The spirituality of psychology. In psychology there are similarities with the new age partly in the view of the mysterious, the free-floating attention for example. Partly in the higher stages of div development models. Partly in the therapy situation and the therapist's meeting with the client?
496. The subject may be urgent to study because, according to the task, more and more people are joining more individual beliefs. Private religious. Pluralistic society, with many different cultures and expressions of religion. In the discussion initiated by the Humanists. Strengthen or make a contribution to a history and sociological? consciousness. Something explores the subject's concern for the psychology profession: on the one hand, to "respect", and possibly take into account the existence of spiritual emerging, and partly think about regression and div.
497. The purpose of the study is exploratory, descriptive, explanatory, theory-generating?
498. Several recent movements have a pronounced interest in psychology and therapeutic methods. Some therapies and models have a pronounced interest in the spiritual. So one way of describing the actors involved in this study is that they form part of the same continuum. They all have an interest in the interior of man, and how this can be developed or restored, etc. But what is the variable? Positivism? Determinism?
499. It's hard to think of wisdom that isn't gentle.
500. Perhaps one can liken this to religious preferences, and needs, to learning styles, that is, the path to a similar result (amount of knowledge, measured on the exam, for example) may look different for different individuals. You make the best use of a material in your individual way. Self-study, or a social context; Studying to music, or in silence. It is difficult in the religious field to argue that everyone should be allowed to be "blessed in their faith", as one can – nowadays – do when it comes to learning (however, there was a time when everyone would pass catheter expulsion, and take notes only with their right hand).
501. Is there more and less mature spirituality? New Age represents the latter? Or just the nidbild, the species of this, and in comparison the usual religion seems stable, proven, almost sensible?
502. When I say "blessed in one's faith," I don't mean it as a defense of anything, just that we psychologically may need different things to be the same, simply put. Much like some people need insulin, menstruating women need iron supplements, etc., to function optimally in their everyday lives.
503. There is a spectrum that goes from Scientologistism, shamanism, the most pronounced "new age" with crystals and Native American feathers, to the highest degree of objective empiricism and positivist scientificity. Then you think that most of what I study is found on the previous part, while most of what I review from the outside is on the latter. But if you take root in it, you also discover a rich spectrum even among psychoanalysts, scientifically trained and sober people, with great professional experience, who go from the most skeptical (Faber, Freud and others) to those who show a great interest in and affirm such notions that are otherwise only found in the "new age" (Eigen, Winnicott, Bion, et al). However, the latter may, on other issues – and perhaps even when it comes to their spiritual interest – be respected colleagues also for the former category.
504. The preparatory work for this study is done during a period when religion has been strongly questioned in the public debate, by the association Humanisterna. "Maybe God doesn't exist." Spring-summer autumn 2009. And where religion has received support or support from quite unexpected quarters, that is, from people who would normally not call themselves religious, but who here still want to put their heels down, in defense of religion and a more moderate position.
505. And here it also becomes so clear, if it had not been clear before, that many people who in other respects are sober, modern people, actually have a respect for religion. (Like others, probably on other issues sober, judicious individuals, who, in the face of the phenomenon of religion, become unsubstantiated.) Cultural personalities who are Catholics, professed Christians.
506. A axis that goes from a more sober, existential religiosity, open to grief and the brevity of life, to the most vulgar, anti-intellectual "new age." Like another, or the same axis, that goes from a sober newness, to a stockdum's usual religiosity. Maybe from mature to immature? What are the characteristics of a mature religiosity? Can the issue be turned around here as well. If one were to shape a religion based on the desires and priorities of the mature man, what would it look like? Good self-esteem, clear self-limits, an interest and a concern for others, in contact with their grief and limitations, playfulness in the middle of it all. The much-toned land of one's own ego could perhaps be found less of, while the relationship with a god could possibly be as warm and grateful. But by other driving force? (A source of error here is so clear that if you asked people, straight on, no one would say they profess an immature religiosity.)
507. Early embossing, for example, growing up in a religious home. Perhaps even the "system" will then claim a greater element of such for the rest of your life. A purely neurological imprint. To have access to your own normality. And probably one can find such "pockets" of not always rational, or completely motivatable, in many. Religion is just one possible.
508. Try a few different definitelys of mystic experience. Perhaps the broadest meaning is cineman, that everything is mysterious, for example. A slightly narrower one in, for example, Winnicott, who has a non-judgmental, hovering, non-projecting – or as little as possible projecting – relationship with the outside world. Mental health correlates with mystical experience, in the sense of "playfulness", the preservation of an area where one does not want, can or needs answers.
509. In the study itself, I am not interested in mysticism, really, the mystical experience. But it can be in the background, for example, to highlight such currents in psychoanalysis. Living with the idea of the possibility of mystical experiences, i.e. second-hand knowledge, that is the population that is interesting.
510. I am open to the possibility that there may be things like mystical experience, where one can possibly get a self-perceived knowledge of things that the New Age teaches. It is outside of this study, is not so important. It is to live with such "answers" in the second place that the study is about.
511. Areas of scrutiny that I suggest in this study are probably also of value for the psychoanalytic currents of spiritual orientation, to some degree. Buddhist, transpersonal ideas and practices.
512. The study may feel fundamental to those who are well versed in the field, and if so, they may be forgiving of this.
513. What we call the "new age" is a scale, or multiple scales. On the one hand, those who say that they believe in "something", "a force", but beyond that do not agree with such firm notions of what this can be, until those who have a very chiselled, detailed, learned worldview. Another is, of course, those who are interested in much of the usual new-age-like, such as crystals, astrology, etc., but not in a particularly profound, compensatory way.
514. What interests me is not sects, destructive sects, peer pressure, group phenomena. Nor the mystical experiences from a first-person perspective. (But studies claim that a lot of people have had mysterious experiences, NDU, etc.) And people who can identify their knowledge as learned, est stascribed. If the individual is not at all open to this distinction, that he actually has no knowledge of his own, then one may be into pathology. It is also outside of this study. You can be so convinced, but you should still be open to questioning.
515. I am also not interested in where such beliefs are part of the majority culture, i.e. living in and sharing the beliefs of a religious society. I am also not interested in new-age movements such as the Church of Scientology, Hare Krishna, etc.
516. How could a religion or worldview be found so that it could provide relief — on the verge of denial — in relation to the existential conditions, one's smallness, mortality, limited resources, even limited understanding and the ability to see, one's "rejection", i.e., that the moon had to abstain, one's poor impulse control? Probably like the new age.
517. The purpose of this study is also popular formation, further education for people who work with psychological treatment and assessment.
518. Many new-age movements do not want to be associated with Theosophy, even if they have much in common. And I guess you have to respect that. And maybe they got it out of themselves. And that they all lose out of an eternal, common truth. Or they'll paint off each other, or both. Perhaps also do not see that they have traits of the same zeitgeist and optimism, modernism.
519. Religiosity can look very different. The John Frum cult. Is there better and worse religiosity?
520. It is possible to show very terrible that is tied to religious beliefs. Circumcision, religious wars, persecution of dissent. But if you stop in the face of the phenomenon, you have to say that people are religious. And that they are in a rather similar way, regardless of time and culture! A little fascinating. Cultural teaching, application ("the boat"), or hardwired? What could be the reason? There are several suggestions… Jesse Bering, Pascal Boyer, Daniel Dennett. (Ill Vet, 9/2009)
521. Psycho-religions? Scientology, for example. Psychoanalysis – a pseudo-religion. Therapists, the priests of our time?
522. In transpersonal ps, you imagine a U-shaped utv. I think you need to pay attention to a W-shaped one. Maybe transps rel uninterested inattentive on narc? False sj?
523. I imagine a healthy spirituality as if it will be able to be attacked from both sides. From fellow believers to be too playful, trying, innocent, and from atheistic point of view to be spiritual at all. Another misconduct is an unreserved defense, according to thoughts of rel.freedom, etc. The Group of Swedish sects, some academics, etc.
524. The difference between common and spirituality. Granqvist, plus the one who saw one in the brain, the other in the culture. The connection research would then show that "spirituality" is more twisted, right? Contradicting each other? There are different kinds of religiosity, and different kinds of spirituality. At least one mature and one compensatory of each.
525. To create something of your own, to be something of your own, in an existence of strong impressions. Hyperreactivity under the guise of activity. Very little "original". I recognize myself a lot in this.
526. The text I wrote towards the end of the writing course. I hardly remember what it became… Something about a basement storage room, a wall, Mom? I said, carefully, that I wasn't ready to write about it. Courageously? No, not especially. What is brave needs to have a sender, who challenges its limits. Which goes further than usual. A reference point is needed.
527. This theoretical introduction will not go deep, but only aims to be a sketch of the research situation. The interested person can on their own botanize further. Discovering that there is ongoing research can be a find in itself, at least it was for the author of this essay.
528. .. Under the prevailing paradigm, whatever this may be — humanity has well experienced many, in different places, although perhaps tending to relieve each other in a certain sequence — a more or subile pressure is exerted to think and perceive in a certain way. Our time is no different. In our part of the world, do we live under a positivist-materialistic pressure? For me personally, during the pre-studies of this paper, it has become apparent that there is a rather broad, eloquent – well-educated – criticism of this paradigm, Lagerroth, for example, in the case of eloquent – the swedish parliament. That the association Science and Popular Education named him The Bewilderer of the Year in 1998? Tell us something. My own journey looks like in early years I would have been quite unreflectively on L's side, then felt enlivened by things that came from actors like VoF, but now with my essay in some sense opened my senses to "flummet" again.
529. Mature spirituality, where can you find it? In Sweden, perhaps represented by writers such as Stefan Einhorn and Owe Vikström, people who with their style appealed to many. What's ripe about them? Other well-known personalities – also in the psychological/psychotherapeutic field – who have openly testified about their spirituality, such as Johan Cullberg and Patricia Tudor-Sandahl. Journalist Göran Skytte.
530. I'm not interested in etiology. Interesting connections have emerged in connection research (Granqvist). An underlying purpose or inteese for me in this is that it should come in handy in self-knowledge and therapy. Within the new age, there are images that also fend for these findings made with AAI. For example, the individual repeats earlier (more suffering-filled) lives until about thirty years of age. There is also a general idea that difficulties are needed, etc. That is to say, the findings mentioned can be explained by the fact that it is an advanced, more sensitive population – already in advance – that is born into certain famicmic conditions, and on the other hand will not be able to settle for the worldview of ordinary religion.
531. I have no age… New Age notions that protect – superficially – from anxiety about getting older. And through the reincarnation idea comfort for what you haven't had time. A 70-year-old can start reading languages for the future.
532. Not so few new-age contexts also have psychotherapeutic ambitions, while the usual psychotherapy – and perhaps most notably psychoanalysis, and its more important PDT – is claimed to have acquired the meaning and role of religion and the Church. They meet.
533. Jesus and Place, a good object. Even believers can analyze their faith that way.
534. Correspondence and compensation hypothesis respectively. Is there a third? Which is something more reflective, intellectual than correspondence, "child faith"?
535. "Some thoughts on religious beliefs for psychologists". Areas where you can't have a reasonably balanced attitude, you might not want to get into. On the other hand, one probably does not take the impression of such advice anyway. Training as a psychologist is conducted in a materialistic paradigm. And probably it's the best option. One can consider that believers are a kind of normal state.
536. Why? How? Winnicott sees it as more than a tendency in the human psyche. He sees it as an ability.
537. Spirituality spans a wide range of human existence, from the most severe pathology and escapism of reality, to great maturity. One might ask, like Maslow and others, whether the highest form of human existence even presupposes spiritual openness. Yes, in a Winnecott sense: a play area, a border area, also for the adult. Can this also be of nature, sexuality? Perhaps.
538. And that psychologists and psychotherapists, psychiatrists (USA åtm, ref!) are unusually non-religious can perhaps partly be explained from this, that they get some of these general human needs satisfied precisely through the theory and practice of psychology (Wikström, 1995)?
539. Form: How does growing up see the importance? How do you see the conventional religion; Christians may doubt, can you doubt your beliefs? What could make you doubt? Theme groups: your prey to the New Age in the sense of how you feel that people generally think, feel: "svensson"? To Christians, to science, to thread psychology (m childhood etc)? Society? Close relationships? Family and children? Do you feel that there is a "meaning" to things that happen to us? How? Karma? Or a teaching of God, that you get to meet what you need? Does life have any meaning? What does this sentence look like?
540. Common religiosity is on a scale, from infantile to more mature? Does new age have a similarly mature expression? Yes, perhaps when this understanding of the world, the big questions, does not happen too much at the expense of faith or trust or "surrender", then perhaps it may constitute a higher stage than the highest stage of faith. At least that's how the new-age-are themselves can reason.
541. What is the relationship between psychoanalysis and religion? It is obvious, when you dive into the subject, that there are psychoanalysts along the whole scale from skeptics (Freud himself, for example), via uninterested/agnostics, to openly believers. Yes, there are even psychoanalysts who identify themselves and/or some colleagues as "mystics". But what does the relationship look like, objectively, if you say so? Is it condited (dark-skinned Nazi), is it an option among others – palatable for those who like it (coffee with cream) – or is it obvious, i.e. it is they who do not affirm a spiritual dimension that limits their own and psychoanalysis's potential (drive the car on the second gear)?
542. Feelings exist at different depths. Perhaps for the feelings that lie deepest — and when we are in contact with them — the religious language, the images, the traditions, the things that comfort and explain best. It's closest at hand. These feelings may have the costume and company of another dlag, but for most of us religion is closest. And it can reveal itself to us in an unexpected way, after many years of disinterest or skepticism: we get older, lose a close one, return after a severe accident, find ourselves in severe distress. The saying goes, "There are no atheists in the trenches. For me, the feelings, the need, come before the religious expression. When the religious expression is there first, it's pretty uninteresting. I am open to the possibility that these feelings could have a different, equally appropriate, expression. Perhaps the religious expression of the lazy, or of those who do not want to invent anything else, or who are less creative, more authority-bound, less philosophical, are selfless, or who simply do not have too much disagreement with the Church before. What do I know? If so, I'm probably lazy.
543. You can't talk to anyone who doesn't own it yet. Therefore, discussions about the religious can be useless, end up very wrong. It is the depth of emotion that determines whether you profess one or the other, religious or not. As we get older, most of us naturally get access to a deeper one (which may not mean losing the heat, but it shouldn't be confused with one!) register.
544. Psychological maturity can, in addition to many other ways, also be described in geometric terms, as a geometric relationship, by perspective, at an angle to, and divisions of a distance. When we're young, we (normally, maybe it's possible if we've really had a hard time) can't understand the more mature perspective — simply because we (physically, too!) aren't yet there. When we get older, we're there, potentially. In blissful cases, we can open ourselves up to it, to do it helps us life, we just have to be able to give in. If we can't do that, our lives will have something manic about them, the energy of youth, but now in a tragic light. (And it's certainly not "just", I don't mean that, but in relation to adolescence when such things can find as ideals, it is relatively easier to achieve, because we have life with us, s a.s. we are potentially there.)
545. Winnicott's thoughts on faith and upbringing, etc., need to be supplemented by the fact that today there is another "paradigmatic pressure". The starting point, both for adults and children, is to some extent different. When one "does nothing" and nowhere strives, and only allows circumstances to work on itself, there are other forces in motion than under the Winnicotts (and, incidentally, almost every other theorist and visor from the beginning and middle of the last century).
546. The religious expressions: The fact that they are culturally bound – Christian, Muslim, etc., albeit similar – suggests that these can also be expressed in some other equivalent way that we may not have seen yet, or in ways that we have not recognized as equivalent expressions. If there may be five forms, there may well be fifteen or femhuindra, capable of expressing or covering the deep feelings.
547. A continuation of Granqvist's research – which shows, among other things, that new-age followers have an insecure (or even fragmented?) attachment style, that they experienced things like "role reversal" and dissociate, etc. – could be to try to answer why, when they acquire a spiritual interest, it becomes just the "new age"? What is it about the special new-age philosophy that attracts, comforts? Heals?
548. Perhaps you get help to "dazzle down/off" with the help of a religious belief? Life in all its complex ten-way, its predicaments, is hard to face. To think that you can do without it is ignorant. This can almost only be argued from a youthful, or emotional basis, perhaps hardened, bitter, point of view. Or, if mature, this attitude is a kind of spiritual, religious expression as well.
549. Do you have any doubts? Do you know if others have doubts? What does the doubt look like? Do you think you have any doubts? If not, why don't you think?
550. Why don't new-age people doubt? Because the outlook on life is total in a different way than vanlir religion? Because it fills a different need, is closer to being connected to oneself, so that the threat becomes so much greater? Because it's so much about yourself (not: can I trust this or that, believe in that god)? Or more "everyday/folk psychological"? Because you are engaged with an early, pre-critical side of oneself (or a later part than is normally the case with the usual religion)?
551. Describing the psychology behind the new age in psychoanalytic terms, what benefits can it have, compared to attachment terms? Clinically?
552. I also allow myself to have in the background also the new age philosophy's own explanations, as I understood them, that suffering can be relatively more severe in this group, and partly that the new age exists at all, as an alternative to the usual religions. The answer to the first could be that it is often people who suffered a lot. In turn, this has made them receptive to an updated spirituality that belongs to the future, the new age. In this way, we can take with us a counter-image to the explanations and findings that, from a psychological/analytical perspective, could otherwise make you completely judge it all as a compensatory, self-aggrandizing, economic geschäft. (And which, by comparison, makes the conventional religion appear extremely mature, controlled, proven, even sensible.) What do we really know?
553. If you have a secure connection, you usually have the ability to pass it on to your children, and often also other children. They can be covered. But even if you have a secure connection, it is certain that you have the interest and patience required to be able to follow an adult in such a process. To facilitate such a thing. This is the tragedy of living with such shortcomings up into adulthood, that the opportunity to meet what you need is drastically reduced. Perhaps even in a psychotherapeutic context.
554. Who can be helpers? Wounded healers? Perhaps it is more difficult to upgrade a secure connection to also being able to include adults, than to start with an insecure attachment – processing it as an adult – and then be able to act as a therapist? The secure connection usually works on an unconscious level (and in the role of parent or preschool teacher, even youth leader) this matters less, or none at all. But in most cases, in most cases, it needs to be on a conscious level.
555. There are probably great opportunities to pretend empathy, empathy, with an adult person in a regressive state. False himself, according to Winnicott.
556. Granqvist in The Psychologist Magazine: That new-age-are claim that they are more freethinkers than people in general, even though they are not. One reason for this may be that a person with a strong narcissistic degree – as well as the teenager – can persistently claim that they cannot be subsumed into a compartment, that they exaggerate their independence. Another reason may be that the new age is precisely about the pre-Oedipal fantasies, and that the optimal philosophy of life when you try to acquire one, you end up in an average-new-age. Maximum freedom. They end up there separately, not by peer pressure so much, but because they have the inner compass set in the same direction.
557. NAOS: That they found that new ageists have relatively similar beliefs, contrary to what experts had predicted before they began. This will be an important starting point for my study.
558. I find Granqvist's results interesting, and yet I don't want the same focus or theory basis for my own study. Partly because I know that new ageists themselves have an explanation for why they feel worse. There's something else I want to get to. I want to access something that can be used in the work with myself, and in psychotherapeutic work, in a different way /deeper than just seeing attachment style.
559. Is there a third hypothesis, besides the compensation and correlation hypothesis? It feels like there's something behind it or in the latter hypothesis. The safe religiosity, "child belief" is a variety that is there, but also something else. A mature spirituality, according to Winnicott?
560. What you seek in a drug, and what it puts you in. A state of bliss, omnipotence, there is a resemblance to the "new age".
561. Delphi Institute, Huma Nova, St. Luke.
562. When what could have remained a play area, in the realistic adult world. But with the New Age, they're mixed up. Lena B who complains about my agony flum, but can admit that in the forest does not throw butt because then will not get any mushrooms! Diana is thinking about astrology. But it's not with its full "seriousness" side. Two worlds exist in parallel. But not with the New Age. Nor the overly rational. And they will both want to try to defend this as something better (but with slightly different arguments). As something wiser, more consistent, rational. It's like the teenager attacking the adult world, so deceitful, inconsistent, false. When it is only playful, or at least better able to tolerate the contradictory in itself and in the surroundings, than the young person can.
563. When you only have one world, where can you get relief, change? Sexuality can be such a domain. What is an extreme of the game. Afterwards, you may become alien to the power of your experience. Play presupposes, for example, that aggressiveness is permissible, spontaneity, aimlessness. In the New Age, all this exists as ideals and ideology, but for the most part impossible to realize, when the swords have leaked into each other. It is occupied land. The sea has flooded and made the earth salty and unusable.
564. What mental health conditions can be described in a similar way? Borderline? Adolescens? Pre-oidipalt? But they're all about the same thing, right? To operate at a Dyadic level. Perhaps I should read into the borderline, rather than narcissism?
565. "Imposed": As a drug can take over, mislead, make the person perform, relate, and react to a more primitive level, so can the "new age" do it, too.
566. Borderline and/or narcissism diagnoses are on the rise? (Igra) The pressure on us is increasing, regression. Because other resources are lacking or overused etc?
567. "Tolerance of ambigouty" is perhaps the measure that would differ most in mature and immature spirituality (and at the group level between conventional religiosity and the new age). New Age swarms for the subject in some respects, as with quantum mechanics, but overall it wishes to have answers to most things.
568. Strange that such a useful concept as TA seems to have been completely taken over by the management culture! But a good leader, who is parent-like in a good way, probably has high TA. (Perhaps the narcissist has too. However, not BPO, nor people of the Adolecen age.) both in themselves and in others. I think of the guy who cleaned for SL, "psychological cleaning". While the rest of us may be horrified… "But that's wrong!" What about narc and psychopaths, do they have high or low AT, really? Is stress resistance anything else?
569. Is it a more "feminine" way of thinking and working? Different self-permits? Childishly? Magical, holistic, icje-linear? A healthy functioning is magical – too. But if it's just magical, it's psychotic, for example, or very young. It's hard to see how it can be both. Yet we can feel it in people who feel good, are healthy, precisely that there is something flowing, free, original, paradoxical about how they meet people and challenges. In the child there is only one. In the genomrational "adult" there is only the other. In the new-age supporter there are the former, but as if it were invaded by the latter: there is neither?
570. What is this to endure the differences between? It's probably the usual: male/female, child/adult, east/west, play/seriousness, belief/knowledge.
571. It is, of course, also the question of what has the greatest explanatory value, and for what purpose. What phenomenon to explain, question to be answered? Attachment theory against psychodynamic theory. Precarious/safe duck vs ambivalence tolerance? The duck comes before…
572. To dampen reality in a benign, adaptive way. Regression in the service of the self, imagination, sex. Regulate the sharpness of reality. Lena and the mushroom forest. But what about the new age? Which is dampening it all, wishful thinking – and asserted with scientistic arguments? It has to do with first-hand knowledge and 2nd-hand knowledge, respectively. When they are mixed up. Levelling? Of knowledge. As a child, as in psychosis, strong projection, when one is prepared to redo reality to get better.
573. This too is defended. A little, which is not knowing, can be dawning intuition, can be good practice – get used to – for your own enlightenment, can give status able to uittala itself with certainty. Levelling of morality, between real and ideal. Fake it till you make it. Fantasy/play and the predicaments of everyday life and life.
574. Leveling, leveling. Collapse. Perspective-estic leveling. Perspective collapse.
575. Mature spirituality sees paradoxes. In The New Age, it's not really possible, because it leaks in between.
576. It is a descriptive study, not to find or demonstrate causality.
577. Ambivalence – ambitendens. What does that mean? Ambitendens implies the simultaneous presence of really incompatible things. Inflation? Szondi.
578. When a high degree of projection makes it difficult to experience the outside world, or concentrate, on novels, theatre, etc. Or when someone is psychotic.
579. Epistemology: This is also about the theory of knowledge. Of course, this study does not start from any definite opinion on whether telepathy, magical thinking has a basis for reality, whether our loved ones live on and can communicate with us after our death, etc. Perhaps the children are close to this reality and therefore they think magically? Perhaps we have a little to man's tendes for such thinking, animism, superstition, because that is the reality we suspect? In the new age, there are explanations as to why this should be the case. I just want to highlight that the price can be high for a worldview, a view of life, that does not hold a wide enough line between knowledge and faith. There is something extremely valuable about not confusing such things. We need to have a foot in both camps. Perhaps the future will see a new kind of person? Perhaps this type of man can already exist in those who claim to have self-perceived experience and knowledge of things that are believed to the majority? How these individuals balance their psyche is another question. Perhaps the playful is integrated in a happy way into their lives, while the rest of us need to get transfusions yet another time of getting in touch with a level in us that is fundamentally different from what we know and see.
580. Perhaps the psychology of mysticism is different? Religious traditions seem to testify to this. But a "mysticism" that is compensatory, preterm, puts the individual in an unfortunate situation. It unfortunately restricts the individual's record.
581. Comfort, change and distraction: Religion, sleep and dream, play, cinema. "Hobbies"… I have often wondered why I cannot give up any special interests. Here, too, the consequences of how the perspectives collapsed, merged, merged. There is no position from which one can long for and desire anything else. Being bored, working and loving…
582. Instant need satisfaction, or the ability to wait, harbors. Symbolization? Does it fit in here (too)? To process, partially re-create, find a form, an expression of the definitive reality. Melt. Depressive position, being able to feel "both"?
583. "Dyadian relating in a liov race perspective" (the text of Ann F… T7?) Dyadian vs Triadian?
584. Inflation, what does it mean in the mental field?
585. When one gets upset, condemns (contrary to the ethical moral ideals of the New Age, of course) you split, you see the great simple context, no doubt. So the ideal is a moderated, stripped- But why don't you feel that way, like the mystics who inspired your life ideals? It's not reachable.
586. How do you see family, love? Within the new age there are two ideals or dreams, which may seem completely different, but on a deeper level probably not: the socetic-androgynistic ideal (although "new sexuality" etc.). I.e. free relations. The dream of the twin soul. Both extremes can probably be found an equivalent in the pre-Oedipal fantasy world.
587. Interview guide: first questions about family, opartner, children. Later, how do you look at love? What is love to you? Different kinds of love? Dream for the future?
588. Let me say it again: I'm not claiming that all or even most new-age followers work at a borderline level, etc. Only that when mapping the fantasies and theories they embrace, they have such a character. Why and to what extent and how these affect life is difficult to determine. My hypothesis, however, is that the worldview attracts something, which we respond to with some more infantile part of us, and that this acquaintance has a relatively high price. Not to "grow up" in any sense. It is a continuum, where the dreamers at one end help us find a place in the adult world, and can serve as temporary relief, etc., to the fact that the dreams prevent us from reaching and creating a place in the same adult world.
589. the focus of this study is man's ability to (for it is an adaptive asset!) to distort the effect; to mix up reality as it is perceived with its desires, etc., so that it becomes less harsh. Perhaps you can make a figure for this? One end the child, the other the adult. From necessity to access, adaptive resource. Extremes psychosis, aspenbeerger, over-rational? Children vs. mystics, so sm new age postulates this,i.e. perfectly rational "adult"? I think this opportunity should be included. That the vision of new-age philosophy, and the testimonies and promises of the mystics as to what is possible to achieve, have a basis for reality. It could get more interesting! A thrill. What do we know? But what does human psychology look like in the here and now, etc. Another dimension is the pressure of the environment/paradigm… And how we to mans tend to operate at a lower level when pressed: borderline.. Psychotic.. Or schiz-par vs depr? This will be a variation of the stress-vulnerability model?!
590. We get used to the culture, start with it?
591. Dualism, body-psyche, is perhaps increasingly empirically, biologically true. Psychologically, however, it is still vital. To assert one (biology) or the other (spirit) as truth is possibly more true in some sense than the other. But for the child in us, and for the shaky among us, it leads to the lost risk of. For the New Age, this becomes yet another "Scientologist", used for reality-denying purposes, drawn into. Dualism is psychologically very true.
592. This study is based on human vulnerability, first as a young child, but life through. Our ability to relieve the shocks, in the moment (psychosis, denial of facts, at worst, disossiation) and over time, our unique personality, but adaption style. Connection research is exciting here. ANYTHING that can be used to mitigate life: fantasy, religion, div defense mechanisms, daydreaming, alcohol, shopping. Being able to live completely openly is a cherished dream for both teenagers and new-age followers, as well as div personality disorders? To be "real". (I remember how at the beginning of ps-utb I could not understand/accept that a certain amount of defense mek is healthy, adaptive, adult – and not unacceptable, pathological weakness! Equally difficult I had to understand Maslow's needs ladder where the highest category could be enthusiastic entrepreneurs, academics, who possibly competed with others. What about their narcissism? The Law on Sound Narcissism. It was hard to understand.) Mental health is living in this duality.
593. Man woman, yin yang. In every surface, however, there is duality.
594. How to deal with one's own imperfection – when perfection is an ideal? Often through projection, which is still the healthier variant. The narcissist may need this to a lesser extent, but can put energy into other things, then convinced of his own excellence?
595. Things I have had difficulty understanding: Healthy narcissism, adaptive with detention, being able to love and hate someone "at the same time", that you need others (like Inger Wiklund?? Was her name that? I was annoyed because I thought I wasn't.
596. Distinguish between outer and inner. Don't get caught up in a philosophical or psychoperceptographic discussion. I know we color the external perceptions with our own. Body and soul are one. We are shaped by culture. And the pre-mother legend has a predisposition in the form of our temperament.
597. How to distinguish enthusiasm, inspiration from "manic defense"? And to some extent, we have to allow ourselves to escape as well.
598. Multigenerational housing, or simply that they had more time for their children (but what about the fathers? More absent) – stimulated to change perspective more often?
599. I am content to sum up my own impressions, and others who seem to have come to the same conclusion, without setting such a high grave on me to give references to lead the claim in evidence: The modern man lives a psychic pressure that is, if not greater, then quite different from a hundred, or only fifty, years ago. Individualization, secularization.
600. I would suggest that one of the more dramatic, clear – and one that is of great importance for mental well-being, etc . – the changes in our existence is the dissolution of rhythms, phases, that different things happened at different times, and in different places, and with different people – yes, that there are social events, uh, where others than involved – and the very "transitions" between them, where you get, be uncertain, tremble, long, a blow. There is probably a natural quest to be able to get and do anything, at any time. Children wish it that way. As adults, we strive for that too. Always reachable, etc. This is great progress, both technical, social, etc., but more than I suspect that it should have a rather high price. But how much does it cost? As with so many other things, the changes affect different dependence on what cognitive, social, psychological resources you have. Self-help techniques are good for bad feelings, but they're not for everyone. Mobile phones may be an asset for many, but can wear it with unclear, well what? Bounds. O so v.
601. Over-rational, normopat… Alexithymi (C Crafoord, 2007).
602. The movement made possible with the middle area. Dialectical relatin between primary and secondary processes. Either or becomes problematic, according to C Crafoord. But there is also a kind of fused state. The New Age, for example.
603. Ogden who, as I understand (Googled a little, after reading C Crafoord), believes that people who seek, for example, psychotherapy lost the ability to "dream" their life while it is experienced, p. A middle-up that I think is close to what I'm groping for when it comes to the new age. That mental health is having a healthy buffer between one's and reality, which takes bumps, provides time and space for reflection and recovery, comfort, etc. Life's lie? Well, more mobile than that, but not fundamentally different, possible target for both the adolescent individual, the schiz-couple dominated, bpo. I see a slightly foggy look in front of me. The artist's gaze (he who walked m daughter at BP, exhibited at Millesg, problem with his back?). Anyone who has been severely affected by fate, or just got older and no longer seriously, can care about the futility of everyday life. There, experience has somewhat evened out a hitherto (and in our time certainly much more prevalent) imbalance between the two worlds, the inner and the outer. The life experience has been "subjectified" (wasn't that how C.C. wrote?).
604. Literary manifestos. Opposing the confusion of fiction and reality? Made-up biographies? Biographies that take great liberties in storytelling? But why is it wrong? Perhaps this is also leaking between the two worlds. And that it went beyond testing boundaries, original thought. For today's human being, is this what you want, tickling as reality, amazing as child apostasy? Or…
605. Cc also writes about the mysterious… A man who walks down a flight of stairs and suffers great sense of presence.
606. Perhaps the new age something positive, as Heelas writes, he who previously more skeptical? We even see a new human type emerging (NN),).
607. Mysticism with increasing age. Achten etc. Many psychologists become religious.
608. In new age circles also a predist about "obsessation" as an explanation for the otherwise calm and friendly people becoming violent, for example. Psychology also has an explanatory model similar to this one, with multiple personalities, etc. "Nobleman filmed when he was having sex." went to prostitutes, filamde, girlfriend found these videos. His aprons were that he "has several different personalities within him where 'a monster' must be allowed to come forward" (Metro 090914). Although this may certainly be true in some cases, the one-sidedness that contemporary times stimulate us to be a more important cause. Valve documents. I imagine that these states of mind differ from ecstatic actions at large, which may nevertheless perhaps be perceived as an inspired part of oneself – and genuine multiple personality. Pre-oidip? It wasn't me, it was a imaginary friend.
609. Form: Cause of violence? Mentation possible?
610. Zygmunt Bauman rejects both the modern and postmodern projects, enl NE. Rather, the challenge lies in dealing with the ambivalence of living between the modern and the postmodern, they sum him up. Similar to my thoughts on reality and fantasy! External and internal. Objectively and subjectively.
611. The importance of religion as a counterweight and "playground", it has changed with the changes in society. In an age of difficult living conditions, hard work, the erraticness of disease to a greater extent than today, it provided comfort, relief, splendor in the churches, celebration. Today, perhaps we are more looking for stillness, silence, mystery? Pilgrimage. A sparse spirituality? What about the New Age? It provides relief for deeper suffering, a play area for children who have not been allowed to play enough?
612. Both-and. This ability is so obvious and usually unreflected to those who have brought it with them, but who others are arduously to acquire through, for example, psychotherapy or late in life.
613. Descartes (and Damasio's) mistakes. "Was Descartes so wrong?" Descartes was biologically/physiologically wrong, but to a lesser extent psychologically so?
614. Science has different areas. In all of them, the researcher's judgment and psychological maturity should play a role, and on some more than others. The area that was attacked in the Humanists' campaign in the autumn-08, etc., is of the latter kind.
615. My interest in the night dream is more ideological than anything else. That we all dream, more or less amazingly (but probably, at least, more symbolic and elusive than our everyday reasoning) is a wonderful reminder and a corrective and a reminder and a counterweight, for all that in us that draws and is drawn toward the rational.
616. When esoteric researchers highlight what he is doing as a path to self-knowledge and psychological maturity, it is easy to recoil. But personal development is a complex thing, which must probably encompass and open up to also the symbolic and amazing (impr dreams). "Meaning", if it is to last, must encompass several dimensions of our lives, including the night dream and things related to it. We cannot always decide with our understanding what would benefit our growth. But we'd do well to be on our guard, of course. Getting lost in mysticism is worth no more than getting lost in the rational, probably less.
617. The double, having access to both worlds, is a balancing act for many. Especially if you have had to make this journey in adulthood, this can turn into an interest in understanding the nature and conditions of duality.
618. The two worlds (perhaps one could discern several, or further differentiate, but two are enough to describe the point) need to stand in a special, undulating, relationship with each other. Not so close that they overlap in everything, not so far apart that any of them become a completely mythical or forbidden (and thus impossibly alluring, e.g. the sexual ecstasy) domain. How to achieve this? The truth is that for many, perhaps even most, this calibration occurs automatically and relatively painlessly via what is called "good-enough mothering" and the like (Lena about the mushroom forest!). However, one is not spared from mental health problems, but perhaps for a certain spectrum of mental pathology with major consequences for things such as intimacy, self-confidence and initiative.
619. Induced=instill.. more subtly, planting, imposed=impose, push
620. Ego-ps, Hartmann, religion can be ego-adapt as well as neurotic… Meissner (1984)
621. A psychoanalysis of rel, but also a psa of atheism, p.37
622. Jones on Rizzuto et al, and the outst of god through life etc… There is no sense that this does not apply to Sweden. The reasoning feels fascinating and plausible, but perhaps not with us after all.
623. Everyone has a god's image. Even the atheist knows how the God is found that he does not believe in. Jones.
624. How def religion vs spir? Religion is about having answers, spirituality about having questions (the link on the mob. Mirvis, 1997).
625. Orthodoxy or heterogeneity in relation to doctrine. The Orthodox perceive ambiguity as contradictions, the suitors/? I see this as a paradox. What is the New Age? It is often a kind of fundamentalism "light". Are there personality correlates to the different forms?
626. Is society changing? Highlight examples of observations from many different writers and subject areas (most recently today, the leader of DN, about us becoming healthier – and "sicker", 090916). To lead this in evidence. But you could say that the perception of this year is at least great. Bigger than before? In what direction is this real or imagined change going? Limitlessness, individualization, self-crafting.
627. newspaper quotes about how it gets worse and worse – in a certain alleged direction (about which there seems to be unity). But perhaps it has all been so. Reports of skirt length in the 19th century were taken as signs of moral loosening etc?
628. Utv has gone in a certain direction since the ball was invented, or fire. Less distance and friction. It is possible to say that the last 15 years have been if not in principle, at least almost differently. An ace relationship that we have not only had time to adapt to, but where it will take generations, if it is even possible, or a radical other mark-up of defense mechanisms, etc. But the emptiness/narc that therapists thought they saw in the 70s? What had triggered it? Bomb?
629. Self/non-self (Milner), dual unity (Eigen) in Sollers. Two-in-oneness or one-in-twoness. Not unlikely. Loewald on not fund difference mln sec and primary process, that and me.. Pure merger or isolation not. Sollers. In Christianity paradoxes: the Trinity, while God is man, etc. Winnicott on the middle.
630. Freud in 1930, "oceanic feeling". Sollers.
631. Lars Linder in DN 090917, about the latest issue of Research o Progress, and Lars v Trier. Thinking about the problems, etc. Nussbaum, that much is evading our control.
632. How do you see religious engagement? All types of equal, compensatory in the way they need to be for the individual in question, for example, or on a scale from immature to mature spirituality? Or both perspectives, to highlight different aspects?
633. The spiritual landscape you have to deal with in Sweden is different. Jones' mapping and case examples would in a Swedish context be a description of, today, people who are outliers, with an odd interest. The actual difference between our countries makes the research area difficult to navigate.
634. Changes in society, at least in our part of the world: Art and literature, bar-rearing, the perception of mental health problems, their emergence and curative… Post-modernism, right?
635. Modern man: Is it extra stressful living today, well, more than we can be expected to be able to adapt to over time? Kohut o "empty people", when was it? The 70's? There was hardly even color. Is it doed-day thinking, or could it be that we are approaching a limit, that our coping mechanisms are working at breaking point? Kind of like with alcohol. It liven up, gets us going, makes us also in some circumstances perform below our cognitive and matura ability. But we're working. A certain habituation also occurs, physiologically and cogitively, we can learn to manage and balance the increased pressure. But in the end it will be too much. Motorically, we fall apart, cognitively, we get memory lapses, neurologically, the brain takes irreversible damage. Eventually we become unconscious, we die. With regard to alcohol, we see that both views are confirmed: habituation, adaptation is possible, while having a limit, which is also not so horribly individual. Is it similar to the pressure of modern man?
636. Something unsaturated, unprocessed, that could impose a limitation on what and to what extent one can follow one's client in his development process. On the other hand, this orientation is hardly to the detriment of teachers, theorists, writers on psychoanalytic issues, for example. Lars Sjögren writes – probably quite rightly – about the resistance one can feel for the specifically "French" (Charcot, Lacan; I think of P-M Johansson), that it is based mostly on an envy one feels, for those with "divalates" and the attention he can get and the wiggle room he allows himself. But this is really only part of the phenomenon. The diva, by definition, gives not so much room to others, but possibly to other strong who can take it, or unclean/perhaps condescending. Genius, encycloasure, besiegement, desire for discussion, all of these are examples of things that can be assets in a psychoanalyst's life and career, I think, but important observandums in the clinical work.
637. Lars Sjögren asks the rhetorical question, whether great cultural acts can be done by (due to) not enough healed individuals (Anna O). He has an interesting point there, you have to agree with him. On the other hand, I believe in a much more boring one-to-one relationship between unsaturated, unsaturated wounds in the analyst and a limitation as a clinician.
638. Guide: How do you see the future of society? The man of the future? Where are we going? "New age."
639. Guide: Ask how did you develop through interest? Process. From-to? How did your interest begin? Does your interest look different today? In what way – examples! How important is the social aspect, to hang out with those with similar interest? Or is it something you mostly practice yourself? Are there things you do every week-month? Cost money? How does God see personal "power"? Are there leaders-inspirers-longer comets? What distinguishes them? Have you changed groups?
640. Masturbation, Lars S, p.134… "Cultural morality"
641. The end of Little Hans. Our knowledge is a crime. Unresolved at every stage.
642. Guide: What do you want to do with you? How have you changed with your interest? The future, how is the world, society? What would need to be done?
643. Compulsions and religious practice. 1907. "The neurosis is an individual religiosity, religion a universal forced neurosis." LS,s223
644. A big step away from the magical development phase. LS, p229
645. Impermanence. 1930. About death, etc. Accept…
646. Sigrell: Meditation, sports, etc. are good, but not enough when it comes to more severe mental illness.
647. Bollas, 1987. "The transformational object." (Jones, 1991)
648. Does God exist? It is as if the question may be misaligned, or in the wrong order, in relation to other questions that had to be asked before. For example, what are we referring to? How is that consciousness equipped — or from what part of this consciousness — is what we wonder, and expect to be able to process an ev (based on what someone notifies us, or what we ourselves might experience) answers? The counter-question "is there love?" may seem stupid, or anti-intellectual, but it probably isn't. It points to a multifaceted phenomenon, with which many – most of us – should have a personal and intellectual relationship, but which escapes a definitive definition. Our attempts are being reductionist, and probably uninteresting, possibly because we feel that what can be determined is still so flat and uninteresting.
649. Guide: What can the New Age contribute to mainstream psychology? The view of mental health problems? Treatments? Personal development? Society? World? What would you like to…? What do you think is the most important thing that the New Age could… New Age or as you see life inand man..?
650. Reiland, 2004: Three modes, partly that people are religious but there can – and should – some psychological insight remedy. God does not exist. The psychological development of the individual and a mature psyche is easy for and actually feels good about relating to something divine. God does not exist. God exists and has equipped us so that we easily and gladly believe in Him, no matter how much we try to tell ourselves something else or "rationalize." More?
651. From x perspective, point of view, look back. These metaphors for state of situation in relation to something else. Speaking of getting older. You can hardly be an existentialist before 40. It takes at least two divorces to be able to appreciate country, etc.
652. Is that where a thorough examination of the conditions of thought and feeling leads you? That a kind of reference fades out that has a lot in common with a "god" but which we try to shake off in every way? That a thorough work with oneself will lead to greater "religiosity" rather than less, contrary to what Freud wanted? That a snapshot of the mature religious psyche has much in common with the healthy psyche at all, i.e. that the large pieces are in a relatively favorable relationship with each other, beyond one or another outlook on life that flows like colorful, shiny oil, up there on the surface.
653. Love as "negative theology" (whatever exactly that means, unsure of it).. Roast at Berns, which D and I saw yesterday. The worst possible rudeness between old friends, Robert Gustavsson was the main character (and the occasional word of appreciation). Backwards!
654. In a series of psychoanalytic theorists one finds one concept or another that touches something unspeakable, or "divine." Most briefly at Bion, which simply calls this (about which nothing more can be said?) "O". Reiland, "The Object Beyond All Objects" If we play with the idea that this is not merely a concession to a personal child belief in the respective authors, which one needs to bring to one's own homeostasis – and one has a basic respect or at least an interest in psychoanalytic models, and dare to assume that many of these theorists have had the opportunity to deeply examine themselves – so perhaps that the "divine" has an important place in this being human? That a model, or equation over all parts of psychic life, that does not give way to this will be incomplete. Or not "boiled down" to the smallest possible units. That a model that excludes it needs to be unnecessarily complex.
655. To discuss "Is God?" up and down cannot be done. It's unworthy, ridiculous, an insult. Yes, against a "god" perhaps, if one exists, but more against our intelligence and all the thought that has been made through the ages. It is hardly possible to avoid it becoming painfully superficial. Because before you can approach this "ultimate question", there are a lot of other things that need to be sorted out. In fact, one should not be too sure to ever reach a verdict! The credibility of witnesses must be investigated, any conflicts of interest assessed, etc. To what extent have statements been influenced by the influence of whistleblowers, and in what way?
656. When so many cultural personalities have come to the defense of religion, against, for example, the Humanists, it is probably blamed that these people feel that the process is being rushed through. They stand up for the baited as they do when they learn of any "show trial." It is an issue of great importance. And these – I think: in many cases psychologically more mature individuals – are familiar with a large ambivalent field, where some are hidden and hard to get rid of, i.e., art, and although they may not self-practice any religion, they resist easy-to-buy, forced answers.
657. The personal relationship to something "spiritual" may look different even in comparatively mature and insightful individuals. Some people think the spiritual is important to them, others don't, or at least not in a conventional form. Such discrepancies can – in addition to, I guess, for many other reasons as well – be described on the basis of the person's own mental "finances" or homeostasis. It also includes traces and experiences from the past that have deeply characterized one's personality, and which are not so affected by even the most in-depth psychoanalysis. They are part of who you have become. Either you are a little extra positive about one or the other, compared to your fellow human beings, or have some "tag" that chasties or sores. (The surrounding society, the zeitgeist and culture, of course, also affects – at the group level.) All in all, there is no statistical operation, where mature, generally judicious people are allowed to have their say on the "question of God", figure their way to what should be most likely, etc. The personal experience, etc. no matter how little this might affect in the individual case, will produce a spread that must seem confusing.
658. There needs to be an instance for the unspeakable, for a barna position that is not in the usual sense regressive. Freud's model of human mental life and economics skews because of the pioneer's own limitations. Here and there, the belt is too tightly tightened and needs to be loosened, whereby blood can flow to hitherto snatched organs.
659. Who in the individual discussion speaks from the most "imbalance", the believer or the one who doubts?
660. Winnicott, Bion and Bollas, for example, all seem to postulate or count on a psychic instance of "the sacred." What you put in it is perhaps less interesting. But perhaps a psychic instance cannot exist only as a principle only, but will also attract, alternatively, an object: a god, art, nature. The depth or nature of this experience will determine whether the "object" is capable of fulfilling the task of the "sacred" in different life situations, not how this is called. Is it religious to fulfill this task? "In the trenches there are no atheists," as they say?
661. . "A founding principle for the possibility of a fully human consciousness." Eigen, 1981
662. The bio talks about "O", which baits "ultimate reality", Lacan about the "gap". Eigen, 81
663. 2001-3, Philosophical journal. The rationality of believing in God.
664. "Follow the money." This call can perhaps be used both if you examine, for example, the New Moderates' claim to be a "workers' party", i.e. a party for wage earners who are normally attracted to the left wing – both to be able to make a preliminary assessment of those who fight religiosity and all kinds of superstition? Who's talking? What groups of society are they recruited from? When it comes to, for example, the Humanists, etc: Why do they organize so many techniques? Why is the book presented in an auditorium at KTH? Why do they have an IT entrepreneur as chairman? What breadth of thought and feeling – nourishment for good judgment – do these people exhibit in other contexts?
665. Read an article about the existence of God (Philosphic journal, 2001-3) and realize that I am moderately interested. Why? Am I content with a psychological view that says it can be adaptive to believe in God (but a truly enlightened/elaborate person does not)? No, not completely. Do I believe in God myself? I don't know. It's something else… My approach is absolutely psychological. Psychological agnostic? I am more interested in the psychological and cognitive conditions of being able to know (which I think are quite many), and on the way to a possible certainty we will have to do a deep work with ourselves, which is probably so much more exciting and healing and security-generating than what a "proof" of God's existence would entail! I am also open to the fact that it may find something like a "mystical" verification of the existence of the sacred – which is beyond doubt for the one who experiences it. Perhaps a research – to "seek God" – can lead there, even, or not.
666. Eigen, 1981. "A working space for truth"
667. Khan, "Pervasions"; "Seven Servants"
668. Psychoanalysis not the first psychological theory that saw religion as childish? James, W (mentioned in Frankl)
669. Jung meant that religion is innate, God an archetype (which of course says nothing about his actual existence).
670. A serious discussion of our religiosity requires different positions. For a long time these were represented by, I imagine, very simplistly, by (in our country) on the one hand Christianity, on the other hand, the psychoanalytic movement. Today we are the most secular country in the world and Freud is both playfully and spiritually dead and gone, hardly anyone cares any longer what he had to say on an issue that no longer feels topical. But the newness, where is it discussed in an interesting way?
671. Is there a desire to seek something beyond? After all, this can only be an arbitrary mutatation or limitation that does not serve any goal outside of itself, s a s. Whether there is a persuspective reality or not, to gain knowledge of and familiarity with, does it all matter whether it makes man more good or evil to get involved in this? And that it's not just good "for the moment," like a drug or an impulse breakthrough.
672. Psychology is certainly not about determining whether "God exists" or not. But it should be able to set this up as one of the options, to have in the background, against which the psychic events can be written off and described. Or? Perhaps this does not matter?
673. Talk about the transformational object. Believe in a god who can fundamentally change your life.
674. Having access to your anger is a fundamental component of mental health. This is not a prerequisite for wanting to train as a psychotherapist , for example – and the lack of it in itself holds a potential, and probably, we at a certain point, source of great motivation – but it is, as for life itself, a prerequisite for being able to work as a therapist.
675. The enlightenment's insteads trickled down to and changed the lives of ordinary people, in some ways enriched, in other respects impomateed it. But scientists have moved on to other areas of wonder, such as quantum mechanics, which the public would think resemble superstition. Yes, their very knowledge of space, the atom, the ingenious construction of the body, is good enough as metaphors/substitutes for something "sacred". And those who can still believe do. But it is the large number of ordinary people in our part of the world who are the losers, who have been deprived of everything. In some sense traumatized, led into a world that (not yet) is ours, which we do not have the tools or knowledge to live in, is to some extent a similar fate to minors who are subjected to a sexual assault.
676. Motto! "… 'precision' is too often a distortion of the reality, 'imprecision' too often indistinguishable from confusion' (Bion, W R, "Seven servants", 1977)
677. It is beyond the realm of psychology to investigate and answer the question of — or even valuing the likelihood of — "the existence of God." Many people believe in God, some even claim certainty. Here, psychology can examine how these beliefs correlate with the mental health and ill health of the believer (and of the atheist, of course), as this can be measured. We can think about the existence of "a God", we can map and try to describe the nature of a so-called "mystical" experience, but have nothing to do in discussions that try to determine the question of whether God actually exists. Perhaps we can map and describe certain psychological factors that could come into play, potentially complicate or facilitate, a correct decision?
678. To feel "good" and "better". Religious beliefs are adaptive. The person who swaps the "bottle" for Jesus may make a good choice, calculated on life time (physiologically), quality of life (healthier social network? less threatening?). He who lives in a religious society and through his faith gets access to many contacts, the good things of life. He with a difficult upbringing who through his faith can get a comfort and relief. The sick person who no longer has to fear death.
679. How to determine whether "it's healthy to be spiritual"? For some, it is undoubted (for those who exchange the bottle for the belief in "something greater than himself"). For some, their faith is clearly pathological. But is there a kind of religiosity that is absolutely good, adaptive for all, even recommended to join? Perhaps. Psychology can try to draw up the big lines, describe an adaptive psyche, and see how a certain kind of faith can support this?
680. The question "Does God exist?" may not even be relevant or particularly apt in the study of certain kinds of spirituality, even if this includes a god, such as the "new age".
681. The witness psychologist, who will assess a testimony? The likelihood that they have seen what they say they have seen.
682. Existence precedes essence. Sartre and the Existentialists
683. Phylogenetic development/history (species, genus) or Ontogenetic (individual, personal).
684. First, establish that there is not one or another mental characteristic (compulsive, low IQ, etc.) that responds correlates with spirituality (per se?). Instead, there should be a spiritual expression for each kind.
685. Our history, our psychic profile, correlates with certain types of spirituality. That's what you could show. The image of God we have correlates with the image we have of our parents. Reductionist, one could say that "God" is a projection of our father or mother, a less reductionist view would be to say that the image we make of God is colored by upbringing and surrounding culture, etc. There may be something beyond projection, so to speak.
686. These are really two separate questions: Is the healthy man a believing man (or the believing man sound: pathology exists of two kinds, sanity also, with regard to this being "religious"?), and is there anything to believe in? Psychology can only do the former. In some sense, as a good witness psychologist, can one try to judge the probity of the person who asserts a certain opinion, but no more than that? Or? Neurops?
687. She experiences mental health and relative balance despite, or regardless of, her faith. Or because of? This with healthy and unhealthy religiosity goes all the way back to William James.
688. Psychoanalysis has been called "a pseudoreligion" – psychotherapists of our time priests, etc. – while some spiritual movements can be described as "psychoreligions", as they have far elaborated models of the human psyche and its condition, and often provide a kind of therapy.
689. Guide: How do you mature as a mnska? Roads, tools, dangers? What does personal development mean to you? A concept like "mental maturity", how can one understand it? How has your commitment changed over time, if at all? Is that what you reconsidered? See-through? Outgrown?
690. Perhaps we are, whether we like it or not, whether we admit it or not, whether we realize it or not. We all live with the predicaments of human life. There is in all of us an instance of the mystical, need to exist, as contrast and refuge. Believing in a God is not the only possible expression of this need. It is in depth and the integrity of the experience that comes with it, if it is a mature "spirituality". The fact that religious costumes are so common is perhaps more due to tradition? Or?
691. If you consider the phenomenology of religion… Parenting… What do we see? What elements are found in most cultures and eras? Although there are also differences, trends! For example, monotheistic and poly-, which actually Freud was interested a lot in, tried to understand. The Golden Branch, by Frazier.
692. Does God exist? Is the fact that so many people believe in Him evidence? How do you understand why people believe in such different things? And conversely, that individuals with such different backgrounds, degree of self-awareness or pathology, describe what they believe in in such similar words? It's hard to get together. And the spread (of both kinds) seems to give arguments to the extremes, both skeptics and serendies: God exists, and God does not exist. But you can find it unsatisfactory. At least that's good enough as circumstantial evidence? I have, neither as a person nor as a psychologist, an answer to this. Since this question is also not the most interesting to me, or most important – but it is to examine the role such beliefs play in the lives of different people, like and different between individuals and cultures – I settle for a model, a metaphor, that keeps several possibilities open. Actually, I don't like metaphors that resemble our brain to a computer, etc. Modern technology similarities. They feel trivializing, reductionist. But to this end, I simply find no such powerful, nuanced, fitting image. So keep it up! I'm going to liken religion to a computer game. Many people have received it for Christmas, or it has accompanied some data magazine they bought, perhaps. In the game, they can interact with the sophisticated opponent programmed in the game, as far as the company has come in its development, and to the extent that one's equipment can handle. Sometimes you might invite a friend home and play together, or you can talk about your shared experiences of the game with someone who likes the same game. Maybe you'll settle for your version, or you'll update. (Sometimes you need to update your computer as well. New versions of a game require more sophisticated equipment. You may need to turn off other programs, virus check, restart occasionally.) Maybe through the net. Another step is to play "online". Then the opponent is really there, even if – as always – veiled via the choice you yourself made of design, settings on your computer, what the other wants to show individually adapted for different opponents, my experiencing perceptual peculiarities, etc. You may never reach "behind" but there are still clear degree differences in reality – from everything is "internal communication with the game's program as it looked when you bought it" to "online communication". You can be in completely different games, so that the similarity with others is that you are interested in "social computer games" (others play tetris, or add solitaire, build gadgets, write on word processors, edit their photographs). You can have different versions, so that communication is possible, but often with certain limitations (often so that the latter version can easily handle previous versions, but not the other way around) or you make sure to constantly get the latest version for your computer, "updates", but continue to play off-line. You are fascinated, want to keep up with what happens with the game (which perhaps clears one from the more compulsive or fetish-oriented, who continues to worship the version you originally acquired, or you are just so interested) but it is not a real-time "real time". Others worship the original version, despite – or precisely because – that it has relatively several limitations (asatroende? New witches?). I'm one of those people who plays on the computer, but keep up to date. I have friends that I share my interest with, we play together (online?) sometimes. I know the history of the game, it's part of my identity. The interest affects my everyday life, how I associate with things I meet, dream, feel. I know people who play online. I've heard of someone visiting the company. There are those who work there as administrators and game developers.
693. Computer games are perhaps the most sophisticated metaphor available to us for the phenomenon of religion. There has probably never been a better parallel, with whose help we in the same picture have been able to accommodate and differentiate between different parts of and differences between individuals in their religious beliefs, in the way the computer game allows.
694. How do you explain that the game exists at all? Is it created? You have to imagine that anyway. There is, life, and some aspect of "miracles" should at least be able to acknowledge this fact.
695. To say that the life of the modern man is less "spiritual", etc., is at least partly wrong. In a concrete sense, it is more ethereal than ever. Our lives, our everyday lives, have taken on several and more similarities to a "spiritual" existence (omnipresent presence, immediate response, fast transport, internet, mobile phones, computers, air travel, etc.). This may also put pressure on us. But why? The similarity or approach to the "other" reality – what has hitherto been the world of the gods and possibly the deceased (that they have been able to contact us, see us, wherever and when they wanted, for example), and perhaps the priests ' – puts a strain on us. But why? Do we need it as a counterpoint? How is this supposed to be understood?
696. Two different questions. Perhaps the explanations offered by psychology (the psychodynamic, the cognitive, neuro-) are exhaustive. Maybe they're not. Perhaps the very pursuit of the exhaustive answer is perhaps a "disease", a state of deficiency that one may share with the kind of religiosity one wishes to investigate?
697. Dealing with the question of the spiritual in parallel with normal development, pathology, etc., also represents a complement, an opening to it/something that I do not fully overcome with reason. Doing this is a form of mental hygiene. The fact that I often call this "the religious" has nothing to do with the fact that this concept would be the most stringent or the one that best captures the feomenet. There's a little bit of play, maybe laziness behind it. It is a common expression of the phenomenon that interests me, it is the most common discourse, captures quite a lot, leads our thoughts quite well in the right direction. It may be academically unsatisfactory, but on the other hand, not everything can be academically satisfying either. Perhaps a counterbalance is even necessary to do so (see above).
698. The interviews were preceded by reading literature. You can have different opinions on this. In any case, it has had the good with it, I think, that I have been less judgmental and more open to the stories of my informants than I otherwise could be. The New Age is easy to make fun of. (Lasse Åberg did it in Sällskapsresan 4.) I myself also have a personal history within the movement, which for various psychological reasons could have made me treat my study object extra rigidly. Reading religious psychology literature in particular gave a more complicated picture of man's "religious needs" than I had before.
699. My interest is not based on the "new age" but more from a number of events that I perceive often come together, and which are often but perhaps not always then called "new age".
700. Man needs a certain amount of "spirituality" in his life. How this spirituality should be made to do good is another question. Not all spirituality is spirituality of this kind.
701. Switching between different mental states, to become truly alive. But what are the permits? How does this shift, in what respects, differ from the bipolar, the generally unbalanced? This shift can only be planned, formulated to some extent – anyone who is artistically active (yes, who simply has a "self-forgetting" hobby, perhaps), has a family and can be somewhat close to balance with this, can benefit from a psychotherapy, etc. – has the help of this. (That life has such a duality is, of course, a sign, usually, of a reasonably healthy balance in the psyche from the beginning: that you have a useless hobby, family and children, or have opened up to get help from someone.) Such a duality cannot be planned, only facilitated, be open to. This is nothing mysterious, it is just that too much planning – "idea" – behind how this alternation or duplicity could be decorated gives one part priority over the other, then at the expense of the whole.
702. Imbalances between the different worlds. When your hobby becomes your profession and source of livelihood. When the alcoholic swaps the bottle for the jogging shoes or "a higher force", or…
703. That we dream crazy and freely at night, and then wake up to a new day when we are useful and reality-adapted is the "basic commute" itself. But then we have weekday-weekend, semester-holidays, day-night, tragedy-comedy (wasn't it performance divided like that?), talk-listen?, serious-fun, intensity-ha boring, etc. New moon-full moon, ebb river, summer-winter, sowing harvest, work-rest, performance-recovery, ecstasy-disinterest, active-passive, hunger-saturation… Flowering decomposition, meat-sovel, points-transport distance, weekday-party…
704. Reading fiction, going to the theatre, is normally what you do as a contrast to ordinary, responsible adulthood. What do people usually answer when asked about their interests? Hang out with friends, cook, read books, sail, hike in the woods. There is a category of people – or perhaps there are several different categories included in this one – who find it difficult to state any 'interests'. They don't read books, they find it a waste of time to cook, perhaps, they have a hard time setting aside time for a useless, strolling walk, may have a hard time nurturing — even understanding the point of doing it — their relationships, are too restless to watch television. Some are depressed, have a slump in life, while many have a disorder at the organistion level, which means that life is more or less incomprehensible and an ongoing struggle. Enjoying cultural expressions, yes, enjoying a regular conversation, can be made impossible because of an excessively powerful projection of one's own inner turmoil.
705. Guide: Age? Utb? Occupation? Family? How did your intr started? When? Do you call yourself religious? What is the most important thing you get through your outlook on life? What about atheists/ordinary religious people? Is there a disadvantage? The rules of life that you set yourself, or the movement? Do you use the new age name? What is the new age to you? Do you want to be associated with the new age? What will your life look like in five, fifteen years in relation to your outlook on life? A book or a book that has been very important to you? Specific memories associated with your outlook on life? Mysterious or para-normal experiences that led to, or as confirmed, the outlook on life you have today, which have been difficult to explain otherwise?
706. UFO, telepathy, levitation (hover), alternative ways of knowledge. intuition, revelations, etc.?
707. What distinguishes the people of the Trobiands – both worlds present at the same time (skilled at sea, at the same time as superstitious, worshippers, victims?) – and New Age followers who have both worlds at the same time? Is there a difference? Lena in the mushroom forest, my girlfriend arranging her neuro-ps papers according to feng shui. It has something to do with defending the right to one world with arguments that really belong to the other world! Scientologistism. "Science Similarity" (Hammer, 2004, instead of science. Is it harder to keep these worlds apart today?
708. My main interest in the new age… That this type of religiosity differs in a fundamental way from both "primitive" and ordinary religiosity. It confuses two worlds that should not be kept apart.
709. That new age followers talk a lot about two worlds, and the value of them, etc., perhaps (as in so many other contexts) can rather be taken as an indication?
710. The ability to love and work suggests that the individual has a favorable relationship between the two worlds? How are new age supporters doing with these areas? Tendencies? Probably there are both healthy and unhealthy individuals within the New Age, although I think the unhealthy group is relatively larger than in traditional religiosity, as well as within the population at large. New Age is distinguished by certain characteristics that should attract/not repel this group (pre-oidip problem, precarious duck, etc). Telepathy, privacy of thought, etc. But on everyone, the new age will exert a "pressure". Can the new age represent the "mushroom forest" to anyone, i.e. be their relaxation? Presumably. Hammer highlights this healthy function. But is there any evidence that new age ideology is less well placed to fulfill this function? The "confusion"? But it was in the Trobiands, wasn't it? Scientologists – the crystals are not just anything else – they are better than traditional medicine. However, they are defended with arguments taken in part from the scientific culture that provides school medicine.
711. Guide: Would you say you're superstitious? Black cats? Keys on the table? What is superstition to you? If someone were to say that the new age is based on superstition, what do you think of that?
712. Telepathy, some kind of "synchronicity" (I thought, and suddenly he came there!). Hammer on how crop circles are defended with know arguments! (Not God's ways, etc.).
713. How do you lose knowledge of this from the interviews? Ask about superstition, for example?
714. Hardcore waldorf school, which only has teaching when daylight permits. (Compared to me, for example)
715. Religious psychology (James, Freud, Meissner), social psychology (Fromm, Bauman), psychoanalytic theory (Winnicott, Freud, Ogden, Faber), developmental psychology (Erikson, Kegan, Fawler, Piaget), attachment theory (Granqvist, Kirkpatrick, Main), cognitive ps (Boyle), neurops (Borg, hardwired),

716. Start:
717. . Day, US survey, en questionnaire-92
718. Health… Rosen, Granqvist

719. Theory:
720. .. Healthy vs sick religiosity, classics
721. .. Rel.kritik, infantile
722. .. Dreaming your life
723. .. General pro-rel psa, classic
724. .. Extrinsic vs intrinsic rel
725. .. The phykten of freedom
726. .. We are disentended by the post-modern
727. .. The play area, which lives on, rel
728. .. Psa criticism of the New Age
729. .. Utv.ps, mature age
730. .. Updated stage theory
731. .. Adolescensen, en/v thinking, etc.
732. .. Religious stage theory
733. .. New Age and Insecure Duck
734. .. Correspondence vs. komp.hypothesis
735. .. The transformative object
736. .. New Age positive anp to the present
737. .. Kogn ps, religion is natural

738. Spec articles:
739. … Imposed aneroxia
740. … Thin boundries
741. … Schizotype p-sturgeon
742. .. Dopamine, myst uppl

743. One hypothesis is that man has a spiritual interest. This is a statement that does not commit to anything. You are free to put anything in this word. It is something I want to capture, and it has something to do at least in part what most of us should associate with the concept of spirituality. What we call religion can help satisfy this need, regardless of whether the object of worship really exists. Religion has a psychological function. The New Age is a modern form of religion. The beliefs that are fundamental in the new age have great acceptance, or at least they arouse interest, among Swedes in general. Telepathy, faith in destiny, reincarnation, remotegazing, etc. In part, this can be explained by the fact that the New Age has features of things belonging to old folklore: that the souls of the deceased can interact with us alive, that some people possess the ability to see and perceive things regardless of time and space (sier shoes, remote watchers), healing with herbs and laying on hands. It is an underlying hypothesis for this study that the New Age, although it should be counted among the religions, and claims to be able to satisfy a spiritual interest, has certain characteristics that make it less suited to do so.
744. Not being able to lie. Partly because it will affect you, so nothing to gain from it. Firstly, that the other has a, on some level, working clarovojan's, knowledge. But Christians, for example? There it is God who sees, and can give back, while within the new age is interpersonal. Here you can make interesting parallels to, for example, Piaget and developmental psychology. However, this study does not claim to be able to prove a link, let alone that they would be causal. The study will be limited to demonstrating similarities or consistencies in the imagination and behaviors between newness and stages in, for example, the individual's development. To what extent, if at all, there is a connection and, if so, whether these indicate something problematic is left largely without comment. "He who does not become like a child cannot enter heaven," the Bible says.
745. Guide: Ask how do you feel the difference is compared to the usual way of thinking? What benefits does it bring? How does it make life easier, etc? (Karma, reincarnation, telepathy, etc.)
746. Building up for purpose questions, in introduction and theory part: Does man have a spiritual need? Tendency, according to Freud, who thought that this could be extinguished. Others have pointed out that this is part of mental health, i.e. processing in therapy or maturation with increasing age, should rather correlate with more spirituality in the individual. The New Age is a kind of religion. Similarities, as Freud would argue, for example, are similarities. But also differences, according to Faber and others. Attachment research highlights that the new age would correlate with greater mental illness. Similar ideas also come from elsewhere. The purpose of this study is to investigate how followers of the New Age think about and experience their existence. Some questions are: ??
747. The benefits, or strength, of that perspective compared to the usual, maternalistic way of seeing? Explain it more, would you say? The perspective that we live many lives… That we will experience the consequences of our actions… We have the power to create our reality. Telepathy, that we can influence and be influenced by each other in ways that science has difficulty explaining, with the usual model… PSI, out-of-mind perception.
748. How do you see science?.. Health care, part of science. (What do you think about health?) How do you see society/the international community?.. School.. What do we need to give the kids?
749. What elements do your outlook on life contain? Reink? Karma? Knowledge paths? Personal development
750. Choice of convenience: Martinus interested, Theosophist, ACIM, etc. "Snowball Technology"
751. Guide: I'm going to ask you to share your perspective on life. And a little about what you're experiencing is different from the usual way of seeing..? (Then I can fill in. about reink etc)
752. Guide: Do we have a spiritual need? Why are you new-age-intr, you think, not everyone is? What made you go? Why are you attracted to that perspective? Not a Christian? What made you become an intr? Was anyone in your family intr? How has it affected your life? You? Were there disadvantages? If thinking, living a life, hurrying "take care"?
753. Guide: What do you call your vision of life? Esoteric.. Holistic.. New to new? And yourself? You don't have to name everything IOFS.
754. Guide: Take on debt, I deserved it. It was my own energy/action that led to this. Forgive, realize, is the way forward. Don't fight.
755. Not understanding the "privacy of thoughts", nor can it take in death? The final thing, that it ends, to have a divorce. Which could also be explained by an insecure connection?
756. new age also a jognitive matter, which runs on loop. Of course it has to affect, it seems. Like autom tanks.
757. freus afraid more md new age than trad rrel??
758. Theory of spiritual need, sound. And the new age, a modern rel-answer to the spirit need, in our samh- but also its pathology, o apply old freud's criticism among other things,
759. Why suffering? Does suffering have meaning? How? Which? Did Jesus die for our sins? But small children?
760. Is it possible to understand everything? Are children starving to death? Not inhumanly explaining it that way? How to explain that many new-age-are have problems.. unemployment.. loneliness.. Problems with parents?
761. Everything has a meaning? How?
762. Litt: religious psychology (Wikström, Wikströms& Strandberg; NN-Björn's books), history of religion? ..
763. .. McWilliams (about schizotypi, bpo)
764. .. Sigrell (exercise is good, but not more difficult)
765. .. Wade
766. .. Martinus, Redfield, i.e. new-age-litt to prove, among other things, how to reason? Or are interviews enough? You should be able to get a lot of pieces.
767. For and against the idea of "a spiritual need." For and against the new age is different from conventional religiosity (e.g. Christianity). For and against the new age would be more unhealthy than other spirituality.
768. D's Christian father who lost his best friend to cancer: you say you'll meet in a world after this. But there is no doubt about that.
769. D who has a Christian outlook on life, with a loving God, etc., but has also added a reincarnation perspective. Because it's such a sympathetic thought. "Heaven" is a pretty basic idea.
770. Method: for this purpose, a place to put out flyers (appendix) was rented at the vattumannen bookstore in central Stockholm. Some criteria were set out in the flyer. Partly that the thesis was about "new age". By combining these concepts, there was the hope of attracting a group that was neither too much oriented towards "folklore", etc., nor too private spirituality. The conditions were that one had a view of life where "reincarnation and karma are important thoughts", and partly that one can imagine that the individual is born with "a task or lesson". Finally, we think that we humans are evolving "towards greater perfection". Setting such conditions can be questioned, as any interviewees already know in advance what is expected of them. Against this, it can be objected that these specifications to a naïve viewer may seem very specific, as they are in fact a rather loosely sketched description of basic assumptions in the group that the study wishes to study. Those referred to were not religious in general, nor "new age" adherents in general, as this group is also quite heterogeneous. The group we wanted to study is a subdivision – however, a relatively large and demarcated one, this was our assumption – that would answer in the affirmative to our criteria. With "alternative answers", the new age also alludes to the fact that the new age may also be seen as a subdivision of the larger "alternative movement". "The eternal questions" refer to questions about the brevity of life, the meaning of suffering, the existence of God, etc.
771. What constitutes the (?) group is not that they call or think of themselves as "new-age" or that they feel like followers of the "new age". What they have in common are certain notions, which I have tried to specify in the flyer. So the question to be answered is not "how do you experience life if you are a new age/supporter of the new age?" but "how do you view life if you believe in…" It may seem that the setting of the terms/performances is the answer to the question "How do you see…?" but it is not. The aim is not to puncture certain performances, but to find out how a person – based on these beliefs – can create a clear-cut view of their experiences, etc. With a question like the first "How do you view life from the New Age?" one – superficially – answer could be just a puncture of pre-tests. But in this study, we start from there s a s. It's not a kind of knowledge you'd get through surveys.
772. Themes: SYMBOLIZATION (utv.psychology). Winnicott on the play area. That it is literally a certain way – does this tendency exist to a greater extent in New Ageers? Find parallels to borderline, dyadian (?) relating. Is BPO reasoning more prevalent in the New Age ideology? (Hammer about crop c… Christians are content that God's ways are… The New Age doesn't do it, measures..)
773. The eternal questions:
774. Does God exist?
775. Life after death?
776. If there is a God, why so much suffering?
777. Is it possible to gain absolute knowledge?
778. Does life have any meaning?
779. Can we see our loved ones again?
780. Who am I, really?
781. ——-
782. Does life have any meaning?
783. Why are we here?
784. Is there hope?
785. Why are we suffering?
786. Is there justice?
787. Is death the end?
788. (Strong, 2005)
789. Images of different kinds of religiosity: The difference in detail (Christian vs Muslim discourse), difference in orientation (concrete vs philosophically sophisticated), etc., difference in how/when one acquired one's outlook on life (child atro and discovery in adulthood) and difference in organizational level. Only in the latter can one speak of higher or lower degree of "maturity".
790. Synckretism =religion mix. Leveling =leveling
791. What clears a psychological approach to a topic like this, compared to a philosophical, or historical one, is that the focus is on the respondent's experience of his religion and what role it plays in his or her life. An account of the reasonableness of the conceptions or the degree with which one can include them ("God exists", "suffering has a task", etc),or their historical background, has only its place in the introduction possible, if even there.
792. In fact, since the riddles to which religion offers answers belong to the "eternal questions", the certainty with which the respondent includes his answers becomes of almost diagnostic value. What makes a person feel confident about something that in most cases you can't be sure of? Why are you willing to abandon your research position?
793. Neo-religion (FINER's website)
794. "New Agers differ from traditional religious and non-religious people by (…) their frequent use of magical attributions in everyday events." (Farias 2004, ref in Farias, 2005)
795. Often ref to different techniques that New Ageare practice (creative visualiosation, meditation, etc.) but I myself have my experiences from a virtually "untechnical" form of new age. For me, the performances are at the forefront.
796. Does all "magical" spirituality represent a mixture of the two domains?
797. Stark (2005) tells how an individual who had just met Christianity could still want to use his old more magical faith for special purposes, such as Helgi the Lean "was very mixed in his faith; He believed in Christ, but invoked Thor in matters of seafaring and dire necessity" How is it related to the commute between two worlds? Was the Christian worldview the more "adult", while popular belief represented the more childish, magical? How does it come to our time where someone has their Christian faith as "refuge"? Or do they also need something more magical to weigh up the pressures and demands of everyday life?
798. "One in three Swedes believe in rebirth," wrote Dagen 2008-07-16. What is meant is not a traditional survival in a spiritual heaven, but reincarnation after a more Eastern model. Many Christians also profess this notion (Harris).
799. WVS 2005, 852s. V184(s 596)-V197.. religious issues.
800. V122 fate versus control
801. V65 be myself
802. V22 how satisfied with your life
803. v
804. Results from qualitative-positivist research feel more stable to build on, to have as a basis for your own speculation. As in this study, 46% of Swedes, si and so on, e.g. Whether a topic or aspect can be researched as well, or better, with quantitative method, I generally think this is preferable. But if you choose the subject based on what can be researched quantitatively in an unassailable way, then it becomes stupid. And I think there are many sides of the human psyche that can't be captured in quantitative terms.
805. Raschke: Probably one of the harsher reviews. But it is not entirely without interest for those of us who want to understand the newness. Dr. R's judgment also includes an attempt at a characteristic of something characteristic of this form of newness: that it implies an attack on the mind and analysis apparatus of the individual itself, in the long run a breakdown of the individual's readiness to make peace within (analogous to how the "false self" develops, according to Winnicott, after the little child's autonomy and freedom in thought and feeling has been curtailed).
806. When you so focused on the individual, timeless, you cut yourself off not only from the sadness and reflection that can come with age, but also the joy, and the opportunity to (recognize) maturity with aging. This whole process with all that it can entail is possibly only perceived as "illusory".
807. In the celebration of youth and individuality, no limitations in talent and resources (either the talent is lived out, or latent, and is to be achieved), it obviously has strong traits of narcissism. And – as is the basic thesis of this study – ideology will exert this pressure, this temptation, on the adherent. As with the drug: once it gets a grip on the individual, it will activate deep-lying, infantile desires and desires. This is something that exists within all of us. Although of course it does not exclude that some more than others are at risk of getting stuck, and have an easier time being attracted to the drug or religious ideology as part of their personality or based on their background.
808. Because even if it is possible to show a significant association between new age interest and precarious attachment, it still only explains a few percent extra.
809. An interest in the new age can of course, like most things, occur along a continuum and together with both health and pathology. I connect the new age with drug abuse, see similarities. But what about traditional religiosity? Is it the same, or what differences exist in relation to the phenomenon of drug abuse. (Can you call it a metaphor?)
810. New age and traditional religiosity – in what way do they relate to "primary processes" differently? Because I make a point that the religious-spiritual need has to do with this, a positive regression. But what's the difference? Identifying the new age with its parallels to preoidipal fantasies is not enough. When does regression become maladaptive?
811. You can traverse the phrase "it's not how you have it but how you take it", like "It's not what you believe in, but how you believe it". And this is only partly within the field of will. It's not a decision you make, it's mostly a personality thing. But at the same time, I think the new age itself is tricky? You could say that the new age is a "use" with higher stakes? Several variables meet: Personal characteristics, kind of religion, degree of commitment. As with drug use, you have to weigh in on the person's resilience, and more.
812. A kind of phenomenological examination, new age is distinguished by yours and datt, and then "guilt by association".
813. Linking observations from the New Age rather with symptoms of borderline, and/or narcissism, than (like Faber's) pre-Oedipal fantasies? Here better fits the parallel with "imposed aneroxia": imposed personality disorder, etc.
814. "He who has no enemies, also has no friends." vs. "Wipe the concept of enemies out of your consciousness," for example? "You can't be friends with everyone."
815. Guide: "You can't be friends with everyone." How to understand this?
816. "What did you think is you found the note? Who did you think you'd meet?"
817. "The Brevity of Life." Death of his own, and loved ones. How do you look at this? Have you ever felt that it was helpful in someone's death?
818. . Social consequences of this, insensitivity to the suffering of others, death?
819. The New Age is godless, but it is still different from secular humanism. How? It has features of both worlds. What will be the effect of this?
820. Raschke's observation that the new age bears a resemblance to an immunodeficiency disease can in some sense be said to be confirmed by Granqvist et al, who found that New Ageers have difficulty recounting memories of their childhood in a coherent way (AAI).
821. Guilt by ass: New ageists have notions of existence that cannot be true, according to established science. In the normal population, this correlates with mental illness (Granqvist, 2005, pstidn). Does it do it for new ageists? I'm not going to try to prove that.
822. To scold the parent as if they were present. Ass to borderline problems.
823. Symbolic thinking, preschool age. Plus mentalization skills! "Understand that other people's behaviors have their background in mental sensibly"
824. Piaget: "preoperational egocentrism and animism", rain = god pees
825. Why don't you doubt the new age? Why want answers?
826. Psychoanalysis vs. attachment theory, in the view of "spirituality": For me, spirituality is not merely an effect of, or entirely constituted by?, attachment factors. Spirituality has a lot to do with creativity, magic, play. Perhaps you run the risk of missing this in both research and therapy that has to do with attachment. Winnicott. Spirituality captures at best something higher and richer than just security metaphor, security. Attachment theory in relation to spirituality and religiosity is reductionist, similar to psychoanalysis in Freud's time.
827. Method: Similarity between, for example, Hinduism and the New Age. To advertise for people who believe in reincarnation and karma, and that life contains a lesson, or that some part of one's destiny is predetermined. (This is true for many communities as well, that one rarely gets far from the ancestral home and what has been the parents' lot.) That the study should explicitly be about newness/new age, and that man is folded towards ever greater perfection, probably sorts out orthodox Hindus. I advertised in the places I did.
828. Method: Reincarnation and Karma, the items that explained the most in Granqvist's research (personal message, 2009-10-07).
829. I hypothesize an "acquired insecurity". This can happen in war, in a sect, in a destructive marriage. In some sense, you break down. 4-sided with "balance before" or "balance after" along one axis, and "imbalance before" or "imbalance after" along the other. The focus of this study is the hypothetical relationship that someone comes to feel worse than before after incorporating a new-age ideology. It is possible to find examples of all the combinations among new-age followers.
830. Guide: Does the study of the New Age itself have any transformational effect, how does this look? How do you develop? Is it possible to influence or influence your development? Why do we exist – a meaning to life?
831. Research showing that people who had mystical experiences meaningfulness, good whip health? Have experienced what the average New Age can only hypothesize about, idealize and long for.
832. Eternal questions:
833. Meaning to life?
834. Life after death?
835. Why are we suffering? (small children)
836. Is there any justice?
837. Does God exist?
838. How to learn about the ultimate nature of life?
839. Crime doesn't pay, does it?

840. Attachment theory is closer to Freud's original trauma theory than later psychoanalytic models, and very far from Kleinian theory.
841. But from fairy tales you return, to reality. But what if the story is the reality?
842. Definition of Religion (Geels, 2006).
843. A "problem" with the results researchers have obtained with the help of, for example, the AAI interview is that they can be explained or explained away based on the New Age ideology, such as that those who are interested in the New Age have had a rapid suffering, and that this suffering entails increased development.
844. A great deal of suffering entails – if this is processed – greater mentalization capacity (RF scale, Clara Möller, conf of MBT, Oct-09).
845. God as a "safe haven"? But for new ageists?
846. "Foxholes" (Allport, 1950, ref in Granqvist kap in the second Ankn book)
847. Absorption =dissociation light.
848. Neo-positivist research, according to Marianne L etc, at Psa workshop Oct-09. Today, the usual science also states that they need to think about how the level of knowledge and experience of those who look in the electron myoscope affects what they actually see, and how best to make themselves understood by others, etc.
849. Freud's first theory of anxiety was biological. The anxiety was similar to "vinegar" that arose when the desire did not get an outlet, etc.
850. Mentalization is about being able to experience the other as an intensional being. But in the New Age, you want to see everything as notional, and everything in one's experience as meaningful and perhaps as an expression of divine correspondence, etc. Is there anything in the world that is de-mentalizing? And a kind of compensation for something, a defense?
851. Mentalization ability brings together "psychic equivalence" (psychic and physical reality merges: "What I think the others think too") and "pretend mode" (fantasy and reality are separated: "too unreal", play). "Shooting Dad" becomes too real in the first case – scary! – and too unreal – "untouched" – in the second case.
852. Janet, spoke of "impersonation" and "presentification": This is happening to ME, and this is happening NOW.
853. Some thought systems have a potentially de-mentalizing/anti-mentalizing effect?
854. The criticism that comes from some Christians, as I understand mainly in the United States, against the New Age is very strong. To what extent it is excessive, in its view of what the consequences may be for society and the individual, is beyond the objective of this study to assess. In some paragraphs, however, it formulates objections that feel well-found and useful in relation to this study as well.
855. Defense: That you should have chosen your own parents, and/or that you call difficult life experiences "disguised love" (based on the notion that all experiences aim to develop us towards perfection), has obvious similarities to the reactions you find also in, for example, abused partners and neglected children who want to blame themselves. We have within us a readiness to be able to retreat to more basic levels of consciousness, and to be able to activate defense mechanisms (introjection, identification with aggressor, "freeze", etc.) in order to fend off or moderate very difficult experiences Is it likely that an individual within himself can live with a world of imagination, a cognitive material, which in many paragraphs could be a "verbalization" of very primitive defenses, without also the functioning attached to these levels of functioning affecting and in any sense primitiveizing the individual's life experience? Behind the hypothesis of this study lies the assumption that such a distinction is not possible to make/maintain.
856. Whether the "new age" is true? A very speculative thought, which, however, becomes my attempt to meet the new-age followers, is that notions of, for example, reincarnation and karma may be true, and that there is a state of consciousness ("mystical") where these truths are revealed and then perhaps covered without confusion.
857. These are grand theories. They are offered as packages with answers to most things. What speaks for them? Yes, with the combination of reincarnation and karma, they seem to have solved the theocidé problem, for example, the problem of reincarnation. Sometimes, but not always, at the expense of a personal god. Maslow and others have done research on highly well-functioning individuals, and among them there are the occasional "mystic", which can possibly be interpreted as meaning that beliefs and experiences that touch common symptoms of really severe psychopathology may have different etiology, or at least do not exclude spontaneous healing and relatively rapid recovery of mental and social functions (Lukoff, Maslow, transpersonal psychology, etc.). What's against it? Granqvist's research, e.g. Research on psychotherapy with new-age followers, etc.
858. Throughout human history, many have testified to strong, spontaneous experiences or revelations of an extrasenduous reality (Burke). These experiences seem in many cases to have left behind a sense of a greater order in existence, a divine presence, etc. Sometimes these people have begun to teach their revelations, written books, and constructed teachings. Sometimes they have gained followers, who have been inspired and made this doctrine an important thing in their lives. If this is true, we have at least two kinds of individuals: those with a self-perceived experience, as well as those who are referred to having this experience or learning as an object of study. The reason for this speculative reasoning is that, for the sake of the scientific level, and out of respect for my informants, I want to clarify what is the focus of this study. Although the respondents' reasoning and statements are in focus, the deepest part does not fall any shadow on these "answers" per se. The hypothesis is that certain beliefs and reasoning correlate with certain problems. But what causes the problem is perhaps not only, or deepest, the "performance", but what role it plays for the individual.

859. Perhaps these teachings are largely true. Perhaps there will come a day when we will all stand "face to face with God" (to use a picture from the Bible) and when all this will be revealed to us? Part of the underlying hypothesis is that it may be the individual's characteristics that interact with the characteristic features of the specific doctrine, which make it difficult. It in the individual who makes this possible does not have to be pathology, or even any defect, but something that is found in most people. A grand system of thought like the New Age can exert pressure, or possess a gravity, that naturally attracts something deep inside most of us.
860. It is not this or that claim itself that is in focus, really, but what the conviction that the individual has does to her. but in what relation the individual who makes the claim stands to what is alleged – i.e. degree of self-experience – and to some extent with what power or conviction the claim is made. Perhaps the esoteric doctrine is essentially true? I don't know. Perhaps the self-perceived sight of a greater reality is something to long for and aspire to and fully compatible with the best mental health? Perhaps it is the case that the self-perceived experience must be preceded by a study, during which one is referred to have the truth only as an object of study? The supporters themselves would probably answer all these questions in the affirmative. Maybe they're right. However, the focus of this study is only what it is like to live with such a "grand theory" as the New Age represents. The question of the degree to which the new age is based on some individuals' lucid testimony of a larger reality, or is just illusion, wishful thinking, or even deception, is beyond the focus of this study.
861. Although the representatives of newness themselves are convinced of the possibility of an evolution of the soul towards a mystical experience (which can remind some of psychopathological states) that it may not weigh so heavily. However, the fact that a mysterious, trancendent experience may constitute a higher and more sophisticated level of experience has also been hypothesized or even testified by several psychological writers. (Maslow, Bion). Some call themselves, or are referred to by colleagues, appreciatively as "mystics." Research also shows that such a development can accompany favourable ageing (NN?).
862. The psychology of newness, right? Not history (development, origin, kinship, borrowed or common elements), not philosophy (i.e., trying to assess the accuracy of statements, demonstrating contradictions, etc),not anthropology (see similarities with folklore, etc.), nor sociology (reviewing peer pressure, sect dynamics, background statistics, etc.). Not economics (who benefits from what and who, and how much), not geography (sprawl), not… And within the psychological perspective, the approach is individual, rather than group, or social psychological, psychodynamic more than cognitive or behaviouristic.
863. Introduction: In a study like this, where the researcher mixes himself in a more tangible way than in quantiative methods, it is appropriate to tell a little about himself. The reader has to take a position on the author's selection and interpretations of his material, which is often collected in arbitrary forms. During my young adult life, I have been very influenced by worlds of thought similar to the one the study focuses on. The description and delimitation of the group being studied had aligned myself quite well. During my psychology training. Psychodynamic. Analytical. Psychological and knowledge theoretic objections to my interest I have wrestled with for a long time, and sometimes immersed myself in. Today, I am no more interested in the potential difficulties associated with a conviction like this, without me having to try to take a position on their accuracy. It really doesn't matter! Regardless of the images the new age makes of the future of the individual and society would prove real or incorrect, the very interaction with the thoughts is worth studying. Here's the psychology of the right science.
864. When I interview my repondents and finish this essay, I am 43 years old. My personal interest in the new age, as an explanatory model and rule, lies back a number of years. Today I am almost finished a psychologist and in the coming year I will start an education as a psychoanalyst. For several years of acquaintance with the psychodynamic theories, which I seriously first encountered in my own therapy, then as an object of study, I have had many pieces of the puzzle as to why I lived my life as I have done, where the new age interest has been a part. Today, this interest is in the background – without me being able to say that I have come to want to reject what I had previously believed in. Already here the reader gets an indication of how this study is structured and what claims I make in my review. So I distinguish between the accuracy or inaccuracy of the beliefs, and the psychological role they can play in someone's life. What you believe in is entirely subordinate. There is a lot of what you do with this that determines whether the interest becomes…
865. Psychology is normative. Mental health or that. But it can't be normative in terms of what we believe in (if not extremely strange?). Most beliefs can be found in different people who exhibit all stages along a continuum from mental health to ill health. But what I do in this essay is to problematize around certain types of beliefs that can be "risk performances". Their resemblance to pre-Oedipal desires is not evidence, barely circumstantial, but observational. Some beliefs are alluring and exert greater strain on our right young (like humanity, from a Western perspective) consciousness than others, that's my hypothesis. However, the same beliefs can belong to the future and the mature psyche. This is what my respondents argue and argue for. Some psychologists seem to want to get them right. During the work, I have left this thought alive: they may be right. Based on my own experiences, however, I have become aware of how these very beliefs, if not the origin of, have at least contributed to and made my personal problems more rigid and in a way more difficult to access. This is one of the most important arguments put in the essay: that the new age has certain characteristic features that allow it to reinforce our completely human defenses and small life lies and make them extra resistant to change, whether this should be done in a psychotherapy or as a result of getting older.
866. PSA: Defense mechanisms! Theory, it adds.
867. Difference between being interested, personally engaged and involved – and questioning ("on the one hand, on the other") – versus ignorant and questioning ("new age is flum").
868. Opening: The ways many people believe in today. To map out potential dangers of religion and spirituality (indicate some feel bad; find patterns, causes). Since I myself have not met any thoughts for five years – even in a clause – I want to try to describe the phenomenon and summarize the research situation, sketch, for the benefit and joy of other students as well as ready-made psychologists. Three reasons, for purposes.
869. Secularization was not "dereligionification." It had to do with the material at the expense of the spiritual? The individual at the expense of the collective. (Christian).
870. Granqvist also states here that this is important for psychiatry, to reach these new ageists when they feel so bad.
871. Accessibility anxiety. 80's. Elaine Bergqvist in new book about generations "You are your generation", dn 11okt09.
872. Constant reachability. The premise that now and the future are flowing together. Art taking out the joy in advance is the simplest joy. But she's hopeful, a longing for greater depth going on. BG and AG… Google. Bodil Jönsson in DN 11okt09. New book.
873. A big thank you to my respondents for sharing their thoughts and experiences. I hope they do not feel that I have betrayed them, even though the results and underlying hypothesis of this study are problematizing and partly negative to the phenomenon of newness. If this is not clear, I myself have a deeply felt and personal interest in these issues. "Grail Song"
874. Conclusion: With reverence for the great questions that this study revolved around — and which only the most ignorant, or young (plus some with self-perceived knowledge), should be able to escape or live in an experience of finally reaching a solution — but also taking into account the psychological challenges and temptations that may lie in the search and the whole or partial finding… "Grail Song"
875. New age thought systems actually solve the theocide problem! They have to be acknowledged for that. If this model keeps its promises, it is more advanced than, for example, Christian doctrine. Or? This is one of my starting points for this study: I want to stay open that they may actually be right.
876. Their answer to the question of the continuation of life after this life may seem more plausible and substantiated than at least the usual Christian explanation. (I remember a discussion with dad's deeply Christian aunt, who, when asked how reincarnation might be possible, objected that man would then have to come back by helicopter! She accepted the possibility of heaven and a kingdom of heaven, but that you could get out of there was science fiction for her.)
877. But my interest is what it's like to live with a new age faith. Partly what it is like to live with a spiritual imagination at all, and partly how it is with the new age specifically. An underlying hypothesis in this study is that the new age represents – regardless of its veracity (which I keep open to actually being high) – a strain on the psyche of modern man that is different from conventional spirituality and religion, and probably more powerful. What is the reason for this? That it has a different kind of truth claim than common religiosity (except for the most fundamentalist, according to which, for example, every statement in the Bible is true already in its most mundane, literal interpretation, and with which they share certain traits) and in this confuses itself with the adult, reality-based, consciousness. Even though it may be true!
878. Title suggestions:
879. "Knowledge that is hard to bear"
880. "Truth comes at a high price."
881. "Losing your spiritual innocence too soon"
882. "The Price of Newness"
883. "Losing your spiritual childhood"
884. "Az"
885. Many people agree that the root of evil is ignorance. According to the Bible, the fall occurs because man has eaten from the tree of knowledge; In the new age, you haven't eaten enough, so to speak. In the Christian declaration, man became haughty, believing he was like God. The New Age teaches the divine. Is there anything problematic about this? No matter what is true?
886. The harvest law, according to hylozoics. The law of sowing and harvesting. O so v.
887. East is east, west is west, and never meet the two."
888. I can trace this interest back quite a long way. In the spring of 1987, I sat in a dorm room in Stockholm and thought about how two of my inspirations, who I was so fond of, seemed impossible to reconcile! There were two perspectives, two wise people, who seemed to exclude each other. A few years before, I had a lecture titled "Hurrah we doubt". And before it could publish a thought book in which at least some of the content touched on a skeptical stance. When I sought psychotherapy, I explicitly wanted to meet someone who did not have an express spiritual interest myself, because I felt that these two perspectives — the psychological resopektive the spiritual — risked short-circuiting each other, and having their blind spots that overlapped.
889. There is no getting away from the fact that even when respondents talk about their relationship with God, and argue well for one, it has something technical about it: An ongoing relationship between the two only beings that exist, God and Godson; the direct numbers of life, etc. In this they make certain similarities with those who explicitly do not think of God as personal, as "a force", a principle, etc. Are these borrowed words from those for whom such an experience is profound and self-perceived, i.e., the mystics? Although there is no mistaking that respondents embrace these beliefs, this experience, with strong emotions.
890. If one were to attempt to address this dilemma, so to speak, from within the New Age ideology itself, one could point out many mystics' own call for simplicity in thought, to become like a child, e.g. (Tolle, Martinus, Jesus, Krishnamurti, etc.). One of my points is that with a reality that has been demystified (as Durkheim already predicted, years?), with the enormous achievements of materialistic science, and a favorable counterweight in the form of a spirituality with "childish" elements, torpedoed by newness, our simple mind has been replaced by something of the opposite. (Analogous to the child who is too soon forced into an adult thinking or reflective, a "false self" Winnicott, via parentified responsibility or sexual abuse, for example.)
891. Beginning: During the work on this essay, I have even become more positive and affirmative of people's spiritual interest than I was before. This is less due to the people I met and interviewed, and more, which may surprise me, on the theory, especially psychoanalytic ones, that I had to read into! The rumor of psychoanalysis hostility to religion has not been updated, at least it is exaggerated.
892. Title:
893. "East is east and west is west, and about what can happen when they (two) meet. A study in the psychology of newness"
894. No cultural theory I present, but with an emphasis on "can". About what can happen in the individual's psyche (causal claim?) when a Western, secular, demystified thinking encounters a highly sophisticated religious thought system, with reincarnation and karma, hierarchies of gods, with a social structure created from the religion's view of individual development, etc.
895. In Freud's day, and in his environment, was the position of religion still strong? Many of what is now knowledge for us was mysterious and unsaympathy. One thought… Psychoanalysis with its language and claims could be a counterweight. As time went on, psychoanalysis has become "softer" as society has become harder? But what about the new age today, which I experience "leaking" between the worlds? Religion was rigid and fundamentalist then, today it is enigmatic, open to interpretation… What did I write in a memo to Gunnar B, about psychoanalysis and the "mysterious"?! Find!
896. Thank you: In the past, when I have read the thanks of various researchers to their patients or informants, I have found it very exuberant. Today, as I'm about to finish this study, I feel differently. I really want my informants to understand how grateful I am for their involvement, for their often candid stories. And I hope they do not feel that I have betrayed them, even if their words have been incorporated into an analysis of spirituality which in some paragraphs is strongly questionable. I would also like them to know that most of this analysis was originally derived from their own experiences and to a lesser extent from what has been said in the interviews.
897. What Arlebrand (1992) calls occultism or esotericism in the twentieth century, in opposition to neohedendom (wicca, shamanism, runmagi)?
898. Although these modern esoteric systems of thought share many ideas, it may be a simplification to say that they have been under the influence of Theosophy. But there are so many common features, how can this be? The movement's supporters usually claim that their founders wrote and spoke from their own experience. In any case I know better, namely the Danish mystic Martinus, the biographical data does not seem to support the fact that the author would have conducted any deeper studies of, for example, Theosophy, neither before nor during the years he worked and presented his "cosmology". As for Steiner, he was in himself a prominent Theosophist before breaking away and forming the Antrolosfiska movement, but then for many decades created an original system of thought, doctrine. The reason why these teachings still have so much in common may have to be sought elsewhere. Their large-scale, belief in the future, etc., can well be said to have been very much in the zeitgeist at the time around the turn of the last century, for example. Perhaps this is also how the individual likes to imagine the construction of the world, when magical thinking and omnipotent adoption are given free rein: a clockwork of order and expediency, promises, with the sovereign individual at the center of everything? Or is it, as followers of these teachings themselves claim, that the teachings come from a profound view in a metaphysical reality for all common?
899. Mystical Experience: Holistic, Living, Nonlinear, "Concurrency."
900. The idea that you choose your own parents can be seen as an extreme of this that the little child takes the blame himself, as it would be even more frightening if the root of evil were outside of oneself, and even more so if it is the parents. That you have the power to create your own world, that it is a reflection of your inner… The child who "creates the breast". The oidipal conflict is avoided, among other things, because roles in the family may have been reversed in previous – or upcoming – incarnations. Death anxiety through rebirth. Sorrow for one's own and others' age by regarding such things only as illusions, eternal souls. Gender division by allowing gender reassignment between lives. One's relative insignificance and limited resources, in that in previous lives one may have been a genius in many respects – but saturated, a subordinate position when one has previously been powerful, sensitive and weakened after strong times, and everything is promising – and really a sign of advancement and superiority, etc. Awkwardness in love when the marriage talent and the need for such things are lived out, or at least well on their way to becoming so. A subordinate position in which one is too refined, the will to compete is lived out and repugnant, as an expression of spiritual maturity.
901. Even if the New Age explains the world better than conventional Christianity, perhaps there is an emotional truth with the latter approach? Faith compared to faith in the deed. To live on hope, to have confidence.
902. The New Age actually solves the theocidé problem. I don't know if they usually get recognition for this. Sometimes, but not always, however, it seems to come at the expense of a warm conception of God (and that's clear, without a personal god with the ability to act, perhaps the basic conditions of the problem disappear as well?). The New Ager sometimes compares it to the law of karma as it feels implemented in India, with some rawness and insensitivity to the suffering of others ("it is her karma"), but it still seems to be difficult to embrace this belief without it to any degree blunting? Or is it balance?
903. KASAM, Antonovsky, how does this fit in? IP1, feeling that today she was without anxiety, had understood "the law of attraction", had learned that her neglectful father had been a little boy over whom she had had mercy in a previous life. There must be different kinds of "kasam", even in A? Even in the schizophrenic (to take an extreme example), a state of relative calm enters with the "Copertic turn", but at a high price. It's going to be a dead end. Person? in Cullberg's book who was grateful for his psychosis, because his p-disorder might otherwise have solidified…
904. "The Copertic turn." What did K discover, turned around? Did he realize that the earth was not flat? That the universe didn't revolve around the sun? Is the DKV referring to the schizophrenic trying to undo this discovery?
905. Forsv.mek: Turning to the self? The defense mechanism that "relieves" the environment/preserves internal objects as good. The Copertic turn. You get an experience of control. All-powerful. Other defenses that can be associated with the New Age? Primitive idealization (of gurus, enlightened, teachers), dissociation/absorption (dissoc no defense mechansim? Enl Tor W.). Match based on DSM or PDM, what "level" these mechanisms really belong to?
906. This wanting to see how all the pieces "fall into place" is something human, everyone can probably recognize themselves, even an essay writer. But in the new age, has this tendency gained so much more space? Or maybe it's the truth.
907. Par-schizoid position under pressure, then also the impressions and circumstances are reduced to simple categories, right and wrong. The adolescens, too. Here, too, the phenomenon of conspiracies, which are common in certain parts of the new age, fits in. There is an enemy, often at a high level. In mature religiosity, there is no longer room for a Devil, for example, to be a devil. Many Christians would think it was a gross simplification, while for others this is better suited. Of course, this is not random how which person sticks with what faith! The "devil" of the New Age is partly the malicious part of the spirit world, in some cases, conspiracies (which have spiritual connections) in others. But the opposite of this is not "everything is very good", but the nuanced feeling that comes from being able to maintain an experience that you, like others, have both dark and light sides, and trudge on the best you can.
908. How to analyze the new age? After utv.psychological stage theory, after characteristic defenses (which are related to different phases or organizational levels)??
909. The esoteric new age is/has a "grand theory" about how it all is connected. This may be aerchronous, and have some features of the time when many of them were founded and/or had their heyday, but it is a fact. The teocide problem is just one of the things it offers an answer to.
910. Thinking is primitive.
911. Doors, Jim Morrison. Walk through doors.
912. Bion and Krishnamurti, about not "remembering" (Bion in art of memory o desire, Km in Being free, for example)
913. The social responsiveness (Asplund), linked to "false" and "true self" (Winnicott).
914. Hypothesis: The esoteric newness (which I delimit so that it encompasses as important thoughts of reincarnation and karma, imagines that the individual comes into this world with to some extent a destiny that is already determined, and has a positive image of man evolving toward ever greater perfection) provides a system of thought that, in the form of objects of study (in cases where this is not a self-perceived one), has – regardless of their actual veracity – a potentially harmful paralysis. or degrading impact on the average follower/cognitive ability, readiness to manage experiences in a mature, age-appropriate manner.
915. Research questions: How does the new age experience and reason about the eternal questions? How does he or she experience and relate his or her own opinion to the usual Christian and materialistic answers, as she experiences them?
916. "EAST IS EAST AND WEST IS WEST AND SOMETIMES THEY MEET
917. A study in the psychology of newness"
918. Omnipotent control, magical thinking, cancellation, omnipotent fantasies… Is it better to think in terms of pre-oidipal/adolescent functioning, than borderline?
919. Title: This type of spirituality has multiple source flows. The connection to the "East" partly through Theosophy and the like, which in its teachings from the end of the 19th century addressed elements from, among other things, Hinduism – and had significance for, among other things, the spiritualist doctrine and others – partly from direct contact with Indian gurus, from the late 60s and a couple of decades ahead, whether they themselves came to the West and recruited disciples (Maharishi, for example, with their TM meditation) or travelers who visited India and were attracted to this type of spirituality returned home and testified to what they experienced. Today it can be said that these two currents persist, partly in the form of the more intellectual "esoteric" newness, and partly in the more experiential, with a focus on self-realization, healing, etc.
920. What can we indcess, based on the Bible, and from what others – contemporary and recent – wanted us to see, if Jesus coping strategies? Attachment (he wanted the disciples close to him in Gethsemane, watch with me), more?
921. Title: Probably research at the societal and cultural level has yielded interesting results, with relevance to the topic "spirituality and mental well-being" etc, but it is beyond the ambition of this study to present such things. Just a little short about the effects that might have to do with the cultural meeting: What has distinguished society, what role spirituality played, in India and Sweden respectively. And what benefits and trials can be imaginable when different worlds are mixed. (Accommodera or assimilate?)
922. Bear on how faith claims to be able to compete with the knowledge in a society. And that you find it difficult to orient yourself.
923. What importance should one attach to the fact that Hinduism is not a monotheistic religion, nor the Buddhist, which has also made rich contributions to the New Age as we know it? The theocide problem is perhaps reserved for the monotheistic teachings, where there is an almighty god who could act? There is also the feeling that a certain hardness in Indian culture – reflected in the idea of karma, caste, etc. – which is collective, while when imported into the West, it is replanted in an individualistic, largely secular, culture. The idea of reincarnation and karma constituted structuring, intellectualizing – even co-existing – functions. The collective, the family was the warmth. This may have been the case in Sweden once, too. But today society stands for the cold, and spiritual art, the closest thing to the fact that one has one, for the warmth. When you implement the Indian philosophical justice system in an individualized society, is there too much structure and coldness? One does not take the teeming doctrine of god, surely whimsical and magical as our old asatro, devoted to marveling at, but only the paragraphs themselves and the promotional ais, p.s. In a way, it is as spirit-poor as turning democracy into a religion. It will not be able to fill a spiritual need, to change the world of experience and perspective sometimes.
924. Like Buddhism and Confucianism, esoteric newness can be likened to an "elite doctrine." It lacks the lull-lull that in Asian cultures makes the public hold on to their folklore, its house god, etc. It is more of a philosophical statement. Where's the magic? Perhaps the New Age are even more left out to themselves and their ossified wisdom than the materialistic scientists they so often despise. Scientists have the mystery of space and atom.
925. To play: Not knowing, to cherish mysteries. Christmas presents should not be opened before Christmas Eve, but one can guess and fantasize what is inside them. Adult sexuality is enigmatic and elusive and should remain so few until the time comes. Sometimes things happen too fast. In the latter case, it is one's own impulse control that is lacking, in the former it is the surroundings. What metaphors can be used for how the truth, at a premature stage, can actually become something unfortunate? Well, a sexuality that is awakened too soon, it is an apt parable. Someone who reveals in advance the end of the movie you're just watching. The future breaks in too soon.
926. East is east. The Indian god doctrine reminds us a lot of our own pre-Christian religiosity. Some words are going again… Brahman, the world soul who lies in space and sleeps, and whose every drop of sweat from the pores becomes a new universe, is the same word as the Norse god – and borlänge's pride! Brage. More?
927. East. Then religion, the god world, the spiritual, was on the outside. Today it's on the inside? What was on the inside? And on the outside today? In the East and West, respectively? Can the two "worlds" be captured like that too? The objective and the subjective?
928. Title: "When Two Becomes One" – Schizo-paranoid vs. depressive position. Merge? Fission? Momopolisering followed by degeneration. Good with competition.
929. "The Healing of the Self" etc. (Heelas). But also by others, idealization in many. By other adults, in a way that may seem adolescent. And that you attach your jump to that or that technology, the foot bath X, the sound-with technology HoloSync, purification cures, etc. "Stuff." But is this interest different from the usual pattern of consumption? Isn't it better to invest in personalized utv than just buy unnecessary gadgets, "Christmas gift of the year", etc? Makeup, mobile, latest fashion? But I think there's still something that rhymes with the basic problem of the New Age!
930. My sample, with these criteria, nevertheless turns out to be largely two different groups – which, however, share these basic notions: one group of repr of HK, the other by the esoteric NN.
931. Getting beyond "dualism." Cultivating in consciousness the idea of, and trying to realize, a state in which the opposites have gone up in each other, etc., places special demands on the foundations of consciousness. The duality of the sexes, life-to-death), the duality of generations, learning (teacher-pupil). What one could strive for instead is that the opposites, not dissolve but oscillat and subdue, which is natural when the other is never completely stated.
932. Himself and others, outer and inner, old and young. Temporal and eternal (LB2 at the beginning, enl Indra!). Opposites one may want to dissolve or even out, for various reasons. Perhaps they are deeply "illusions", but with what motivation, and based on what needs, do we want to escape them? Artistic experiences are also illusions. The Hare Krsna monk may want to tell himself that a beautiful woman is just blood, bones and fluids, the surgeon may need to distance herself as well. But the lover?
933. Yin and yang. How does this symbol get it right? The basis can be agreed upon, but then there is a spectrum of interpretations – although verbatim roughly identical – that go from great confusion to deep wisdom. What does it really want to say that one stain of one is in the other and vice-verse?
934. I am relatively uninterested in such personality factors that can make a specific individual attracted to the new age. But I definitely think that it is possible to find such traits (Granqvist, Farias, etc.). That individuals with such orientation, attachment type, etc., are overrepresented within the new age. But I myself am most interested in the universal human, and what it is about the New Age that has a potentially "primitivizing" impact on the majority of us. That is, the characteristics of the doctrine, which can attract something in all of us.
935. We all have (although some probably have more of it) the capacity to react with hypersensitivity, thin boundaries, schizophism, etc., when we are tempted/stressed enough. We all have a breaking point, and probably some other points before that, where we will start acting in a more infantile, schizo-paranoitt, bpo-like, simplistic way, and exhibit some typical traits. I also let my hypothesis be inspired by the New Age ideology, for example, so that I keep the idea alive that the new age might give a reasonably true picture of reality, but indigestible yet, and difficult to live from.
936. Dream, reaction to sensory deprivation, fever hallucinations, drunk, in love, jealousy… Interpret shapes in shadows, when afraid of the dark. We can all recognize these things with ourselves. "Altered states of consciousness."
937. My relative disinterest in what is true and possibly significant at the group level is also due to the fact that I am interested in the individual. Challenges in psychotherapy, e.g. Then it is less helpful to know that thin boundries correlate significantly with the group of "new age followers", and more what characterizes the doctrine itself, for better or worse, and what pressure/temptation it can represent for the individual. My conviction is not reductionist, I have great respect for the work of Granqvist et al, gender studies (kv emancipation via new age) etc. I just find this perspective so interesting.
938. Start: In the group "thin-walled" e.g. as. The research shows, there may be those who had it from the beginning, and those who are under the influence of the "loosening doctrine", and on the other hand those who developed such persistent traits with their interest. People who are looking for psychotherapy, for example, which group do they belong to? Is that important? Everyone is weakened under bad conditions, all are strengthened by good conditions. Psychotics become psychotic by going home and dwelling, turning around the clock, eating badly, etc. Everyone can recognize themselves, probably, if you live so badly for a while, that it does something to you. What is illness, what are circumstances, and does it matter? Diagnosis? If you focus on circumstances, you can raise awareness and quality of life for many – including yourself!
939. Beginning: Many acquire these interests at a young age when they are still overshadowed by an adolecent thinking, a "youth table." The new age may then fit well, as well as a more extreme political engagement.
940. New age is a drug, which goes directly on the cognitive system, without taking a detour via the physical organism. It can be reliving, liberating, but also degrading.
941. Criticism from psychoanalytics towards attachment perspectives and research on religiosity (Rizzuto vs Granqvist, et al)
942. Perhaps it is easier to see something in common in all the different new age expressions using psychology, than through history or sociology, etc. Perhaps the psychologist sees it the easiest?
943. Spirituality or spirituality is a word that can be used for all kinds of things. Art, file milk.
944. From the beginning, co-parent critical, today philosophy of "abundance" etc( HNA, p13) capitalism.
945. New age versus feminism – both are sprawling, but still a movement? HNA
946. Transliminality, skinlessness, hypersensitivity, thin bounaries, etc., many concepts that are said to describe the New Age. Had the people had this before, did they get it with their interest? Have they had these moves reinforced?
947. Farias and Granqvist. Trad religion does not give any rashes in the variables. New age gives it more or less to everyone. It is not wrong to talk about different kinds of spirituality.
948. I think it's important to see also the positive side of all the "symptoms" that seem to characterize the typical New Age. They can be qualities that come to joy with time, in a new world?
949. Genetic studies, neurops… When it comes to findings that can inform and enrich psychotherapeutic work with new age followers, I think it is more important to start from the general human and how such a world of thought can affect or interact with the individual.
950. Idol worship, the search for identity – the stress of finding one's thing, immortality, preoccupation with one's own body, beauty and health, en/v thinking (if I eat a piece x then it is terrible), difficult to wait, the conflict with both science and established religion (while using natural science research findings as arguments for one's cause, and a technical jargon, as well as several alternative wills) – science and the church represent a kind of adult world that one revolts against, "projecting out" its inner turmoil. "Splitting," we lightworkers… So what role will be left?
951. I have two readers that I write for: a psychologist or psychotherapy student with a psychodynamic focus, who is at least a little curious about the spiritual dynamics; one who is well anchored in newness or the new age and has an openness to the psychological dimension of a spiritual conviction.
952. Result:
     • God's vision that is impersonal or semi-personal? I.e. the interviewees can talk about a warmth, sunbeam directed at each, prayer. But still not the personal attention that can also be more easily replaced by doubt: "God in heaven sees my distress, but does not intervene. Maybe he doesn't exist after all." One exhibits a spectrum with respect to the image of God, that is true, but alongside the child-trusting Christian, for example, it becomes clear that this spectrum is only a smaller section of a larger spectrum.
     • A ideal of perfection, non-egoism, androgynous.
     • Theocide problem solved. Karma gives you an understanding.
     • Difficult background, black vision, suicidal thoughts
     • Different levels of maturity, although they share the basic notions of reincarnation and karma. Reluctantly, in some cases, the law of karma wants to "solve" the problem of suffering, while others more note that suffering is no longer a concern.
953. Chalk: That reincarnation and karma are well-found as criteria. That these on closer inspection were also the items that explained the most in Pehr Granqvist's research with NAOS (PG, personal communication, 2009-10-07).
954. Result: To describe the paradoxes of existence, experience, at different levels of maturity. On the one hand, to speak contradictoryly, on the other hand, that one does not want to speak out because it can only be caught poorly. The mysterious.
955. Result: Without falling behind trying to do quantitative analyses of qualitative material, there are still certain common features of most of my respondents: For example, that the spiritual interest follows a period when they have had a difficult time, a kind of crisis. It is rarely a "conversion", but rather the fruits of an intensified search.
956. Opening: "Esoteric newness" itself a contradiction. Esoteric is, after all, about long-managed but hidden knowledge, the mystery dimension of the major religions ev (i.e. the old ordinary spirituality). My respondents are reluctant to car themselves as new age. Even openly critical: become too capitalist, superficial, etc. Newness is an established, too broad, concept to be reduced to the criteria that apply to the study. Most respondents should be able to accept the label ENA/EN. And for those who represent the common new age, it is precisely the esoteric element that I wanted to access: reincarnation, karma, etc. It is also in a Western context: not the esoricism of the Middle Ages (although it would have been managed completely unchanged since then), nor these notions in today's India, for example.
957. Result: The social dimension. Go to different places with group meditation. Another is a member of the esoteric organization, but points out its independence. That everything he will say may not match what the organization stands for.
958. Method: Emphasizes that the focus is on them, how they arrived at their outlook on life, and not on the official opinion of their org.
959. Title: "EAST IS EAST AND WEST IS WEST AND SOMETIMES THEY MEET – A Study in the Psychology of Esoteric Newness"
960. ONE, ONE, DENA, ESNA. "Esoteric newness" is constituted by a few conditions: present-day, Western, reincarnation, the idea of karma, that one has a lesson in this life to learn, that the individual develops toward greater perfection. Movement, like MK, or an individual mix. Esoteric? Is MK "esoteric"? In the strict sense, it may not be. But it bears so many similarities to Theosophy that it can be classified in the same way.
961. TITLE
962. QUOTATION
963. ABSTRACT
964. GIFT
965. THEORY
966. DEF
967. CRIT
968. METHOD
969. GUIDE
970. RESULT
971. DISK
972. SMNF
973. REF
974. ATTACHMENT
975. REINCARNATION
976. KARMA
977. OPTIMISM FOR PROGRESS
978. WEST
979. FREKA spirituality "optimism for progress based on reincarnation and karma"
980. NEW AGE (N/NA)… The fact that the two concepts have been put together should not be understood as an addition to all the characteristics with which the two are usually associated, but as a mutual impression. The new age similar to new age+that of the new age that resembles newness?
981. "Nuclear-New Age"
982. OPTIMISM BASED ON THOUGHTS OF REINCARNATION AND KARMA, IN A WESTERN CONTEXT- "FORK-V"
983. SAUSAGE – KARMA OPTIMISM REINCARNATION WEST
984. REKA – REINCARNATION KARMA
985. REKO – REINCARNATION KARMA OPTIMISM
986. "REKO systems" They are similar in the New Age, in Theosophy, etc. A reco-system is a closed, all explanatory, system with great effects on the psyche. (Or call it the "RK system".) R… The individual is born time and time again, there is no death. K… The harvest law, "as you sow you reap", you meet enemies and friends again, via R.
987. METHOD: Selection has not been so active, but I think it has become a good mix of gender and age. Possibly women from the new age, men from esoterics. But this reflects reality.
988. DEF: As time has gotten rather tired of trying to push in the group the study focuses on – individuals within the new age spectrum who share certain (basic) beliefs – and I will, for the sake of simplicity of the study, sometimes refer to something I call the RKF system, which stands for "spiritual thought system in which Reincarnation and Karma are central concepts, and one on these based beliefs about the gradual development of the soul towards greater Perfection". The ingredients for this were included as criteria in my search and all those I interviewed have had it in common that they had such an RKF system, albeit slightly differently obtained and more or less elaborated. However, the motive or value of such a new concept is not something I have discussed with my respondents.
989. RKF system: The Christian thought system has some kind of idea of "sowing and harvesting", but not so absolute. Life after death, but not repeated rebirth. Become a good Christian, but maybe not quite to "perfection". Hindu faith has R and K, of course, but not the incremental perfection. Buddhism? Perfection, but K and R? However, these three are divided by a multitude of individuals and teachings within the new age spectrum, for it may be necessary to coin a new expression, otherwise they disappear in the crowd. (But not all… Krishnamurti, for example, and his followers, talk about F/E but not about R and K. Like "NLP"? Wicca etc has the focus elsewhere?)
990. Behind these three criteria is no deeper analysis or investigation, or any perception that these would be the most important or central, or that covering these three is better or worse than not doing so. They are quite arbitrarily chosen. You could have two of them, or two completely different ones. Or add "faith in God", so you got four letters, but maybe someone or some informants excluded? (However, support from Granqvist, RK most important!) One could examine the "group" that has F, but lacks R and K (Krishnamurti). Or Hare Krsna who has R and K, but lacks F. Or "therapeutic teachings" for example that have F and K. Success ideologies that teach that "thought is creation," how we "create our abundance" – they have K, but not necessarily F, and neither do R. K and possibly F ("deeds"?). There is perhaps some doctrine that is completely "automatic" and has R, maybe F, but not K ("grace"?) Just R? (Steiner on the animals?) Christianity has as "little k", a harvest law that is not as extensive as in the New Age, etc. Others are content with physical perfection, a kind of "little f". Others believe that while life works with R, if you play your cards right and add the withers, it is possible to finish very quickly, i.e. a "little r", you could say.
991. DEF: At the same time, that said, they seem to appear often together, especially in the esoterically influenced teachings. And all in all, they "solve" and answer several eternal questions. (God varies from almost not at all, over power, to warm presence.)
992. In the new age, RKF systems are very common (Granqvist, about R and K!). But my respondents don't want to be associated with this concept. And in newness there are so many different types of spirituality: Buddhists, Krishnamurti, Christian mysticism, etc., wicca, and neo-paganism, that that term becomes almost useless.
993. DEF: RKF systems so interesting, because they can potentially serve as such strong defenses! Or they can be deeply reflected, and – it must be admitted – quite appealing: "great theories" that solve many of the eternal questions, including the theocide problem. (A teaching like Krishnamurtis may be appealing too, but actually it explains very little. It soothes, helps to focus on the personal, mental development, keeps hope alive, etc.)
994. "RKF systems" will be referred to in particular in the reasoning around mental well-being, the risks of certain types of spirituality, psychotherapy, etc. (Where I have used the term "new age" in my notes.) It is not used in connection with the results in relation to what my informants have told me, because I want to be closer to their own language there.
995. By comparison, the usual Christian worldview is also an RKF system, or rather a "small" rkf system: There is a life after death, perhaps you are raised to the millennial kingdom, and then you have to go on to heaven. There is a pronounced "that you sow you get to harvest" but which is usually limited to the conditions for you to go to heaven, and for example, has not always been an obstacle to going to war. As a Christian, you are expected to improve your character and practice a virtuous life. The most ambitious go to monasteries. Some can become saints. But that one could become like Christ, who is nevertheless a fairly common conception in the New Age, one does not have that goal. Thus, a kind of "small" rkf system.
996. DEF:
997. RKF=new age, MK, Theosophy, etc.
998. RK=Hinduism
999. KF="self-realization", "thought is creation", zen
1000. RF = a kind of grace?
1001. R=Steiner on the animals? A kind of "evolution"?
1002. K="create your abundance"
1003. F=Krishnamurti, (Taoism?)
1004. RK =Hinduism?
1005. rkf=Christianity, (Judaism, Islam?)
1006. (This is speculation. Some are more important than others for this study.)
1007. DEF: Call it (thought) system, and not "(thought) model", theory, hypothesis, etc,as it is only to a lesser extent an intellectual thing, a choice one makes. Perhaps it is closely linked to an individual psyche, which is founded early (Granqvist), perhaps not.
1008. RKF system. Unbeatable system, answer all eternal questions. Actualizes and sodates all pre-Oedipal fantasies. Actually, a "grand theory" that can seem very appealing. But the same disadvantages and temptations as any major system. And one may need to examine the gains, motiov, of maintaining such a large system. Control?
1009. The mystery, in some sense the play, is in inverse proportion to the completeness of the RKF system.
1010. Not interfering with an RKF system to face life is not necessarily due to nonchalance or lack of talent, etc. Like these characteristics, not automatically eat applicable to anyone who buys one envelope at a time, (and can never be really sure to find one the next time he needs to). Maybe it's a laying thing. Buying a whole package of envelopes when you shop is of course smarter, in a way. But it can also be a lack of trust that is revealed in such a measure. The same with the comprehensive, metaphysical solution.

1011. The RKF system is not hypothetical, but descriptive, phenomenological. Moreover, there is no claim that these qualities in the thought system would be the only important ones, or even the most important. They are one way of describing it. The fact that these very qualities are highlighted is partly motivated by research (Granqvist et al) and other compilations of what is common to the constructed new age: reincarnation, karma and the idea of perfection. So these pieces are if not the only ones, or even the most important, then at least three of the more important ones, I dare say.
1012. Should God's faith be one of the parts you look at? A notion of something persevering is common to virtually all spiritual teachings. Could it be based on the nature of God? But it may be best done in a different model.
1013. The ifukaric (I came up with a few days later) model is a model, but otherwise you might better call it a "thought system". The word system is chosen partly, over concepts such as hypothesis, theory, etc., because it has very little to do with a conscious choice, or something that can easily be rejected. Partly because – and here it becomes more hypothetical – these parts together form a system that fits very well together. They become a whole, with certain consequences for, for example, if you go to psychotherapy. If the therapist and/or client have thought and reason based on such a system.
1014. They form a particularly strong system, with consequences for psychotherapy, among others. If you include only one of these pieces, such as karma, you may emphasize a lot of things like "thought is creative", "you create your reality". You may be closer to other pathologies. Likewise, if one focuses only on "perfection", that one could instantaneously, here and now, realize oneself and one's great potential. This may affect things like reality adjustment. So it must be said that these three together bring a certain stability, where the individual cannot run amok, in the same way. Anyone who is only focused on reincarnation or rebirth component, what can be said about that? Is it closer to The Christian? Closer to a kind of evolutionary theory, the ordinary, in a way. Where you focus neither on personal responsibility, nor on one's perfection. The reincarnation piece also resembles different stage theories, such as Erikson and others. It fits with the New Age, but not with conventional Hinduism, where it doesn't automatically move forward. Nor in Christianity.
1015. The hypothetical thing is not that these three exist. They do. And I wanted them. The hypothetical is the idea that they are in a special relationship with each other. They may not be able to assume each other, but it is something that makes them easily appear together. Reincarnation and karma have been common for a long time, in both Buddhism and Hinduism. The focus on perfection may come more from New Age (Heelas, ref!), "The sanctification of the self." The idea of perfection is "modern", that one is even interested in it based on a more individual outlook on life. And the combination of reincarnation and karma allows for a kind of "overdrive" in the individualistic project. Individualism has enough temptations in itself, but with the support of the two ancient notions – an ifukarian outlook on life – it becomes reinforced.
1016. There are those who believe that Christ too should have taught reincarnation, and that this should have been sorted out at one church meeting or another. But what can be noted, however, is that this idea has played no role in either Western social or spiritual life. With us, the focus has been on more on the family and the possibility of being able to live on through their offspring. (But this is also important in traditional Indian society, right? Is it part of the collectivist?)
1017. So the perfection ambition is the Western component, reincarnation and karma are imports.
1018. Comparing RKF systems with e.g. IWM. The latter are just models, that the person has built up a model, and you talk about it that way.
1019. That the name is quite technical, boring, is good as it is a constructed one that does not benefit from being easy to talk about.
1020. Ethical or "emical"? The New Age is problematic because fewer and fewer people want to call themselves this. They might rather call themselves new. But then they end up in a much larger group. Newness has a pronounced spiritual component. The New Age may no longer have it, here you can fit different forms of treatment, for example, that do not presuppose or are presented together with a spiritual worldview. So in the new age you can gather many different practices that hardly even need to be spiritual.
1021. The motivation to find a concept – frustration – came, among other things, from the problems I had had in addressing my subjects. Many who did not want to be categorized as new age or new-age (and occultists or esoterics might not have worked either). A concept that is completely descriptive would probably be less controversial. Since both new age and newness are such heterogeneous concepts, it feels as if no one should object to a concept that tries to create some sort. But the term may not be used by followers themselves. Its value will be determined by whether it does its job. And I feel it can do that.
1022. Fukaric is emphasized and bent as "archaic". A Fukaric doctrine, a fukaric thinking, etc.
1023. My approach to the subject has two sides. Firstly, a long-standing acquaintance with this type of thinking, which I seek from my informants. On the one hand, I have extensive experience in psychoanalytic thinking, and psychoanalytic practice. I believe that I have cultural competence from these two areas, and I feel that I have enough on my feet to at least be able to make a sketch of the area. Have familiarity and an interest, and I think I have a compendium to relate these worlds to each other. My acquaintance with these areas separately is relaitively grounded, my prior knowledge and my reading, but in the task of setting these worlds in relation to each other, I feel relatively well prepared.
1024. What other concepts are there? Occultism comes close, but it also has a religious history basis. And even I, who have had this kind of worldview for a long time, did not recognize the connection to or definition of occultism. It is also – often – a more modern type of spirituality, which is not only cultivated in closed societies anymore. The focus is on the individual. One can even imagine someone who cobbles together a worldview with these components all on their own. It's hard to call them occultists. Occultism today also has a derogatory connotation.
1025. New language is a phenomenon in sect research. Among my respondents, this was not so common, but it was. Suddenly, an accepted concept could appear in an unexpected context: human, logical, etc. There is a difference between whether the person uses a newly created term or a word with accepted meaning in a new way, but shows that they understand whether the meaning is unclear (or completely different) to the recipient – or if this language act is carried out without such reflection. For example, when martinus adherents redefine the word "human", which may then apply to the perfect, and contrast it with "animal" and "earthly", which is an intermediate form. With this operation, one loses a way of expressing (and thinking about this thing is made more difficult at the same time?) something important.
1026. The fukares of the individual (subst). A Fukaresian worldview (adj). The värlsdbild is Fukaresian, the v-na are Fukarian. Rename RKF an FKR system? "Fukar," a fumble worldview? To think fukart, ex on fukara thoughts, a spirituality of fukar type (FU)llkomning(KA)rma(R)e incarnation. You can see MK as part of fukarism. A sign of the fukaricness of doctrine? Fukarhet? Fukaristic spirituality?

1027. A fumble of spirituality.
1028. He's thinking fukart.
1029. Fukara reasoning.

1030. A Fukarian spirituality.
1031. MK is part of fukarism.
1032. He thinks fukarically.
1033. Fukaric reasoning.

1034. A fukaristic spirituality.
1035. He thinks fukaristic.
1036. Fukaristic reasoning.
1037. In Löwendahls, L. "Religon utan org" (Symposion)… 36% of Swedes want to call themselves private religious.
1038. On eng becomes fukaric "fukaric" or "fukarish"?
1039. It is emphasized and emphasized as "archaic"… Think archaic. Archaic thoughts.
1040. Fukaric is a concept similar to monotheistic e.g., it is phenomenological, inventoric, unlike other divisions… (Occult? Esoteric?) New to new?
1041. For a couple of decades I have been interested in these thoughts and felt that they have been able to explain a lot. Today I am about to finish my training as a psychologist – and start a new one: to psychoanalysts – and this work I am exploring these two worlds in relation to each other, and what it means to be human. The theory background is broader than deep, it should be acknowledged. This can be explained partly by the fact that I myself have been so gripped by the task that I wanted to understand the subject in its entire complexity. The reason I also report it in this way is also because I want to write the text I wanted to read myself. During my five years of education, the religious dimension of people's lives has not been touched even in a side clause. Why this is so can be a little difficult to understand. Perhaps it has to do with the fact that psychology as an academic discipline is so young, that one dares not risk anything? Questions about class, ethnicity, and to some extent gender, are other areas of great relevance to people's lives (including the psychic) that are hardly affected at all in education. Other universities include a shorter course in existential psychology.

1042. At the same time, I do not know how such knowledge would best be implemented in teaching. Perhaps it is best for interested parties to seek them on their own? It is possible that some basic facts could be presented in an hour. Then what would you find out? Yes, perhaps something short about the history of religion, a few different theories about its origin. Present the results of surveys conducted (that 25% of Swedes are in favor of the idea of reincarnation, for example, this rather exotic notion for traditional Swedish spirituality). The purpose could be to shake up a bit. Then you could say something about how the psychoanalytic movement approached the issue. Although Freud was about as averse to religion as Marx ("religion is an opium for the people"), this is far from all his followers. Psychoanalytic theory has a lot to say, not only about when religion becomes an unhealthy feature of the human psyche, but also the other. Furthermore, one might want to relate traditional religiosity to the so-called "newness", and describe similarities and differences. That is, to say something about the psychology of spirituality, but also about the spirituality of psychology. I hope this book can serve such a function for those who find it.

1043. I see three readers in front of me when I write: interested from both sides who want to broaden their understanding of not only the other's world, but also their own in the light of the research that has been done. The text is quite basic. But it was also necessary for the empirical part of the work to coin a new concept, with the help of which it was possible to bring some clarity among the many terms used to categorize newer spirituality. It delineates the teachings that specifically combine a notion of the "sanctification" and perfection of the individual, which is a modern Western ideal, with the idea of karma and reincarnation, originally taken from Eastern spirituality. This mix has been a part of our culture since the 70's ca, and occurs profously within the phenomenon of "new age". However, since this concept has become so heterogeneous that it is currently unclear what it covers, I propose the term "fukaric" for precisely those beliefs or thought systems that cover the three components mentioned (i.e. FU+KA+R). I hope that religious studies will find it useful. My interest in the subject of spirituality is mainly the psychological health aspects and here this new concept feels very relevant.
1044. Grain circles (keywords "crop circles") in themselves strange creations. But when you see images on the same internet pages of round ice formations (keywords "ice-circles"), which can be exhaustively explained by the natural sciences, spoken of as mystery, one can sense the hunger, the lack of mystery (as old soc talked about), and the special new-age way of trying to conjure up two worlds. (kornsirkler.org, search "piteälven"). One hypothesis: that when you have demystified religion as well, you need to seek this nourishment elsewhere, or pervert your spirituality.
1045. Demystified world
1046. One hypothesis: that when you have demystified religion as well, you need to seek this nourishment elsewhere, or pervert your spirituality.
1047. The missing link matr ideal. Sinnett. Arle, p190
1048. Partanorm normal. Arle, s
1049. paranormal graces. Arle, p192
1050. Christian criticism, theology, of the New Age. Just a few knockdowns. Occultism that leads wrong, in Arleb. But I'm right in a good way! Although I personally am closer to newness and have done so – and find their model of reality vastly more sophisticated than the Christian one – I want to get them right. They see something essential, then put their perception in a misleading context, but emotionally they are right. Arlebr.
1051. IDE "fukaric". Bent and emphasized as "morality"
1052. It's easy to attack the new age. It's fuzzy, commercial, etc. But it's not economic projects, a whole philosophical activity is going on, of course. It is a very heterogeneous collection of phenomena under the same designation. The question is what do they have in common? Is it just that it's spirituality that doesn't sort under any of the major religions?
1053. FUKARIC
1054. TEO-ANKN Mercence and belief in the act correspond, I guess, with a personal and impersonal image of God respectively. This can be seen as another indication that attachment research is something important on the tracks when they linked, among other things, disorganized connection to the new age.
1055. Paul in the Bible who realized that he could not follow Christ's exhortations. I couldn't do that! ("The good…"). Later, Luther. I couldn't buy a place in heaven. What about the free churches, do they have a kind of faith in deeds to a greater extent than the state church?
1056. Fukaric spirituality differs from certain spirituality (Christianity – however, Catholicism and its sacraments, "indulgences," etc.) by being a "faith in deeds", from other spirituality by emphasizing the slow development? Catholicism… I have a hypothesis that catholic/Muslim countries are more relaxed, right? This is because the requirements are relatively small and easy to live up to… Five times prayer, not pork, confession, etc.? Jesus about not working on the day of rest.
1057. INL Also include a Christian persp – or several – in the review of theories and perspectives that may explain. How do you justify this in an academic work? On the one hand, the Christian worldview and view of spirituality constitute the dominant perspective in our society for many hundreds of years. It is one of the two Xs with interpretation in our country (Wikström, 1998). Science is well represented in the theory process. On the one hand, they actually have some interesting views on the newness that will want to relate results and discouission to. On the one hand, theology is a long-standing university education where, as I understand it, subjects such as the one this study intends to deal with, and the like, are in focus.
1058. Living with an underdiagnosed suffering (Granqvist, art of tp with new ageare, etc.). To investigate further – preferably from a psychoanalytic perspective – how such thinking makes mental maturity more difficult, either with increasing age or specifically in a therapy. How are they?
1059. Investigate interaction factors between therapist and client where one or both include this type of beliefs. Psychosynthesis, Niarte… Not so used to Sv, but transps psychology.
1060. Work for students in psychology and psychotherapist courses, who in both factual (statistics!) and provocative (our island in time and space, secular) could bring the subject up to date for students. Not to create greater security in dealing with such themes in their clients – this too big a task – but simply term it, addressing the topic.
1061. BIOL explanation model – also? Stress-vulnerability. Newness is part of modernism and post-modernism, individualistic social life. (def concept!). Perhaps it cannot be fully explained or reduced to this – there is a spiritual essence which, regardless of time and space, wants to be expressed just like this? But the newness is unmistakably part of its time. It shares many of its advantages and downsides. The newness exerts pressure on the adherent in a similar way to contemporary Western society does. It is congenial – although it cannot be reduced to being just this – with a society described as both "narcissistic" and "borderline." The caricature of the New Age, which is a reinforcement of and a distortion, but with a grain of truth, shows us a rather lonely person, superficial, restless, with a propensity to see mysterious connections between all sorts of things. And as with a hectic society, quite a few people are able to cope with the pressure, who are well enough anchored with their social roots, to be inspired by the new spirituality, live a good life, adapt and take advantage of how it is, while others are swept along and get hurt. Growing up relationships can explain some (Granqvist et al),biological factors such as temperament, etc., can explain other things, why two people who start to take an interest in the same new age books and attend the same courses in young adult years, that ten years later one stopped reading while the other continued. Yes, of those who continue, and later in life, both may want to rate their interest as important in their lives, yet feel so different.
1062. Love makes sense.
1063. SUM-MET DISK. Many of them come from the same movement. Perhaps ite representative of the new age, nor of the more intellectual part, occultism?
1064. FORM-TIT. "Alternative answers to old questions"
1065. "Have your cake and eat it."
1066. "New answers to old questions"

1067. Refl about literature, Swedish o foreign, new vs old. Selection of test subjects.
1068. The New Age is a revival movement in occultism, according to Melton, G, to which Arlebrant refs. How new age is it to occultism!
1069. "Sensory deprivation", that new people interested can so easily produce associations, make connections, animate seemingly dead things. How are they connected?
1070. Religious information on, among other things, the psychology program. Existential questions. It could take an hour, I thought. The interested person can then look for themselves. Just sketching out the area, which is one of several. As a completed psychologist, I know more about obscure phobias, which I will possibly never face in an entire professional life – and where the rationale is also quite similar between the different ones – than about religious problems and the religious experiential world that I, it is actually no wild guess, in one form or another will meet at least every week. A believing Muslim lives with the notion that his or her death day is predetermined? Of the Swedes, 27% are in favour of the idea of reincarnation, that they have lived before and that their loved ones may have lived with before. To problematize how some psychiatric symptoms have spiritual equivalents (homonyms?) and vice versa. 40% believe that under certain conditions you can read other people's thoughts, so-called telepathy. Does this belong in the psychodynamic part? Maybe, and it could really be interesting.
1071. Why so skeptical? Belong to the church? It's like disqualified partisan politics. Afraid to offend someone.
1072. Survival of the fittest vs "the right of the stronger" in MK? How to understand a relatively unproblematizing view of "weakness", unpretentiousness. Not to see that such things can also be a way of coping – against imaginary or real enemies, external and inner (i.e., survival in one's own, imagined or real, drama)- instead of just "pol transformation"?
1073. Simplified worldview due to the fact that the movements were founded at the turn of the last century, for example, or earlier? Male and female…
1074. When well-known, familiar, loaded. To see a figure where nothing exists, or just weak. A risk of having a preconceived opinion on a topic. Me and MK, for example.
1075. Godlessness, an impersonal god. The pantheistic concept of God in the New Age, that there is no evil for example (cf. Islam, Satan exists but God decides). That man is divine himself, what is it called? The belief in the crime is that you could qualify for paradise. More?
1076. A lot of people talk about how good it is to get old, actually.
1077. SUM-FORSKN. Mysteriously as a third way. Cognitive differences between having first-hand knowledge of something, or being referred to as an object of study.
1078. This essay has a great sweep of spiritual life. In many cases, it is shallow and academically unsatisfactory. But the ambition is also that this text can provide a broad introduction to the whole area.
1079. Tit: "Without mercy" "When the best becomes the enemy of the good"
1080. Christians are also going to follow suit. Some claim personal salvation, as the basis of their faith, but many just strive for, I think. Yet they do not run the same risks. Their stakes are not as high, you might say.
1081. New age from a Swedish perspective. (Booklet from Fi-konf, Sjödin, Frisk and others). There is reason to believe that the conditions for this alternative spirituality look partly different in Sweden, compared to the US, from where it originated (access) and where a lot of research is done. Sweden is often said to be the most secular country in the world (ref?), America is the most religious, at least in the West. Statistics on traditional religiosity, faith, churchiness, etc., are almost useless if you want to say something about how it is with us. (Also religiosity in the psychology profession. Species that are horrified by lower rels in psychologists in the US – at the same time they are soaring above Sweden. Although the relationship between the groups in general and ps is the same, i.e. more doubters within the psychology profession.)
1082. Pluralism. One and the rel tolerance in Sweden can possibly be understood in light of the fact that we have never been Christianized! (species about Sv-Japan). Luther.
1083. Christianity. Luther was unhappy. Protestantism, the general priesthood. Democratisation. Grace. The free churches. Secularization. Newness. Spiritualism. Theosophy. Waldorf and Saltå mill.
1084. Within the free church, salvation experiences and graces are more affirmed than in the state church. Does the Bible tell you about Paul? They were knocked to the ground on their way to Damascus. Even in our time there are such testimonies. The people who experience such "mystical" experiences experience something that in many ways resembles psychosis. However, there seem to be a number there afterwards differently. A completely different recovery, including Lukoff. DSM. Transpersonal psychology and psychotherapy, which in its theories and models include this. Psychosynthesis as well. Mystics in Vällingby. Bucke.
1085. "Morality is just the attitude we take to people we don't like" (Oscar Wilde, almanac 2010, v50)
1086. "Without mercy. The newness answers the eternal questions", the title of the study, sounds Christian. But my own relationship with this expression is purely psychological. As the work progressed, the Christian concept of grace — in relation to what Christians call "faith in deeds" — has become an increasingly important concept. I hope that I will be able to justify the choice of title and method so that even a skeptic, who has no interest in both this and the other form of spirituality – will be satisfied.
1087. Tit: "Without mercy. New answers to the eternal questions"
1088. Freely in the morning to int.guide, also had to do with the nature of the questions. Where the person didn't always have answers right away, and you had to go carefully at times
1089. But it is also wrong to say that they have an impersonal image of God. With many of my informants, it seems to be both. She says that God is opera, a force, and a few minutes later speaks of God as an individual: "xxx". Late… I don't know, laughs.
1090. RD: Several of my informants stated that they had a difficult childhood and/or adolescence. Since longitudinal studies have not been done so difficult, what has caused what: is it difficult growing conditions that have caused the New Age interest that affect remembrance and narrative? You have to stay open that it can be one, or both. In this study, I note that there is something in the worldview itself that can change memory. The memory tool itself, the development, the judgment of the past, is influenced by the adoption of a certain outlook in adulthood. In the addict, the perception of society and human relationships becomes blackened. With the newly saved as well. It is a kind of contrast phenomenon. The focus on light and love makes what falls outside the light – the time when you lived more or less as usual, everything else, etc . This is adolescent thinking. The specific dissociative symptoms, e.g. Were they there before or are they the result of self-programming? (I don't know, not long. Granqvist)
1091. A normal life had driven a crisis before, the new age drags on it, bolsters in. Is new age the cause? Habits are consolidated, reinforced. It's both.
1092. Exchange rate. Crown free. Psychosis. New age risk.
1093. RD: To know, or believe. Reactive (or agency, free will).
1094. This study. I would like to point out again that my interest is psychological. It's not about what's right or wrong. My own relationship with the typically recent notions that the study focuses on is rather positive. For me, they are interesting, completely plausible, hypotheses about how life works. What interests me is what it's like to live with this world of thought.
1095. The mystery as the third option. A experience that unites the warmth and confidence of faith — and an ability to let go, refrain — with the sides of newness: a willingness to understand, simplify, to argue that one should be able to apply a modern, scientific approach even to the greatest issues.
1096. My "hypotheses":
      • Mysticism is a third way.
      • We need two worlds, in many respects; with the New Age, the worlds tend to flow together, at a high price.
1097. –
1098. Concurrency, superstition, all head hairs are numbered, not a sparrow… If it were unsanitary, how would it be unhealthy?
1099. Karma, cause and effect, development by experiencing the effects of one's own ignorance. Automation. When the mists of mystery, incense, ease, does the mechanics of existence become clear? If so, why are we unable to experience this as compatible with warmth, joy, lightness?
1100. SUM-FORSKN. To find appropriate variables to measure differences between individuals who have the object of mysticism (God, a higher truth) as objects of study, and those who have had their own mystical, explanatory, experience.
1101. People of Fukarian faith have an impersonal god. What my study suggests. Why that? Convention, just,like that x, or because no place for an acting subject? But you're not an agent either, are you? React. What do you think about life eg?
1102. Society. Bring the SUV price book!
1103. The New Age is unorgable spirituality. Not destr sects. Destr thinking? Well done in coff therapy, not least, kogn ps. Automatic thinking, grunantagandetagandetagande
1104. RD: A clear evolutionary idea, that you should be finished with certain things. Marriage, according to MK. This external guidance, at the expense of the inner feeling and longing. Jmfr "false himself" at Winnicott. All problems in social or amorous terms are explained by "pole transformation", i.e. an external cause – which at the same time is INTERNAL, so even there one must not feel free.
1105. Instead of destructive sects, this is – if anything – about destructive teachings, or perhaps more accurately, teachings with destructive potential. (Granqvist). It is a disorganized spirituality. People sleep at home, do their jobs or study to the best of their ability, buy their own food. Are they hypnotized?
1106. Having the trancendens as an experience respectively to have it as an object of study.
1107. Many embrace the idea of reincarnation today. Occultism also has a concrete place in the lives of many, if they have their children in Walldorf schools or buy biodynamic vegetables, for example.
1108. The Rael movement. An atheistic sect.
1109. This study is not interested in the question of innate or early-acquired personality traits that could explain an interest in the New Age. It focuses only on the doctrine itself, as the informants tell us about it, and tries to understand how such a outlook on life could affect one's life.
1110. Religion has no uniform definition. We don't even know where it comes from (enl Peter Åkerbeck, at Pia Hellertz's lecture, 091024). "Man's search for harmony with the cosmos." (ON)
1111. One can try to categorize sects or teachings based on different criteria: Substantially (i.e. according to what parts it or sect contains, they and those pieces should be included for…), or function (what role does the doctrine or sect seem to play for the individual, "are people well?" for example. Then maybe it also applies to motorcycle groups, AA, communist groups, etc.)
1112. Ifucian spirituality (bent and emphasized as "esoteric"). Fukaric spirituality.
1113. Fr mobile 091026-091121

1114. Ifucian Spirituality – Fukaric Spirituality
1115. (FUKAR model looks o sounds better; fukaric is prettier written; but ifukarisk sounds better?)
      • Individualistic perfection ideal
      • The individual's perfection
      • Ideals of the perfection of the individual
      • Individualistic perfection
1116. Is this also a strong ideal for some Christians? This is to become "Christlike." Has it become more common? Is there more in some groups than others? In a Catholic culture, with The Cult of Mary, for example, perhaps not as great?
1117. It's a "cult" environment, according to THE. When it's not sect form, but a looser context.
1118. RD: The result, as it seems, is representatives from across the spectrum of how to try to relate to this just-troubled material: from a partly unfortunate fusion, to people who manage to keep even the new worldview at "an arm's length" and relate to it, sometimes, a play. However, this duality that is handled so differently gives some common characteristics: the difficulty of naming. The strongman tries, struggling in some sense, manages to live with and say "I don't know" (which should mean a greater tension than for the usual believer), while the weaker one gets lost in a more rigy, anthriated reasoning.
1119. Ex on New Age Duality: Faith or Knowledge, but Not Faith as in the Church. Meaningful suffering, but at the same time trying to do your best (tp, pers utv eg). A godly consciousness, but no personal God. But medv ass to individual? No, I can't figure it out. The free will – mek vs be able to influence – no do not know. And this is healthy! Be able to say so! On one level, the new age solves a lot (teocide for example) on other levels contradict/paradoxically.
1120. Also this absorption, m m, is available of several different qualities. For some it is debilitating, for others an additional, part an artistry even. The contradiction is for some, it feels like, handicapping, to others the best possible out of a very advanced mental challenge.
1121. TEOL: Contradiction vs paradoxical! Faith in deeds vs. mercy. (Concepts include from theology).
1122. The current scientific, current framework vs. the expanded framework (Rosell, M) knows.theory.
1123. Many ips express a strong sense of meaning, hope. The difficulty one experiences can be understood against the background of reincarnation and karma, it is something you need to experience. And that you may want to make an extra effort when you live with someone, for example.
1124. RD: What gave? A desire to live on. But how, if no point? Yes, but it's not important to take your own life anyway.
1125. DISK-MET. Hard to interview them as 1 man knows what they will think, by and large, 2 that they know the interviewer's intr. "The Devil's Advocate," ask naïve questions, etc.
1126. A shortened, condensed interview guide, as this was used very sparingly. Question areas. Some frequent follow-up questions.
1127. Spirituality and PS. Not much on the utb. But – that there is both Jungian and transpersonal ps, as well as psychosynthesis. All three directions are located in Stockholm. Not only these, but also what some of the "approved" theorists have written in elsewhere in their writing. The bio, Winnicott and Erikson, which together form a kind of theoretical basis for the dynamic branch of utb. You read other things from them. Actually, the only thing I encountered – Winnicott about the play area – has also been very important to me in the work from the start.
1128. DISK-FORSKN. A language analysis/discourse analysis? what does it mean that the words change meaning as in MK, for example? Animals, sexuality, love, human. Good and bad. The uncomfortably good.
1129. The local plane and the cosmic, etc. Tremendous strain on the psyche. Insoluble with an unafraid of psyche. Living with the paradox is one thing, if you endure, otherwise you have to become rigid, deceitful, intellectualizing.
1130. RD: Infinity perspective. Astronomy. We can't be alone! Living short to qualify for the kingdom of heaven feels illogical, unscientific… They also make such demands on their religion. And can it be avoided? Should you?
1131. Quote: "Don't think too much. You're just going crazy." (Where to find the ref?)
1132. This group is generally very philosophical. Attacks the common religion, and materialism, with arguments of reason. Not just the fluffy thing you usually think about the new age? This is a subgroup in newness. Who would like to stand up for an academic job. Which, as expressed in the call, should have a worldview where reincarnation and karma are important pieces. Not everyone feels struck by this, albeit they sympathize with such an explanatory model.
1133. It's hard to research karma. Reincarnation (e.g. Stevenson) has been conducted research that generated anecdotal material. Children with memories of past lives have been interviewed, and then they have tried to verify or verify this. With sometimes imaginative results. But more than that, it's hard to do. It doesn't seem to be something that worries my informants either. On the one hand, science is advancing, and on the other hand, we will be able to verify this ourselves when we become "enlightened". It's a matter of time.
1134. MATURE ANDL. Christianity is perceived, in these contexts, as more sober, which must probably be partly explained by the power of habituation, habituation, that its doctrine has been in shaping our existence, our holidays, our cityscape, etc. Nothing in the answers they give can be claimed to be "more reasonable" or less startling, on closer inspection. But they are often less specific, have a place of wonder, mystery, doubt, which can be perceived – probably rightly so – as more compatible with a mature relationship with one's existence.
1135. ILL HEALTH & NA. Difficult to determine what exists before, what in cognitive etc idiosyncratics? who comes from being exposed to the doctrine? With sects, this may have been established (ref).. Regression, paranoia, a more primitive functioning. But for a disorganized, clearly self-chosen commitment, over a longer period of time?
1136. HYPOTHESIS: Engaging in nyandl is a game with higher stakes than usual. Some of the deviations or dysfunctions can be explained by this.
1137. FÖRSL FORSKN. Of course, examine the balance of forces personality in advance vs. doctrine, what can explain the most, and how the different factors intersect.
1138. That phenomena such as brainwashing, fundamentalism, and research on this (ref) are relevant here too, but possibly in light version. Which would be a defense even for those who oppose the claim of brainwashing in relation to sects: that at least some of the effects that could be demonstrated in such contexts (ref) can be understood as starting from the individual himself, not the group or the leader. That individualps theories can be used, not only or equally group or socialps ones (ref).
1139. Anyone attracted? (ref) More people in the new age? What does isf speak for this?
1140. CONTRADICT? Both examples on simpler fung… pre-oidip, regressive, and more avanc?
1141. The mystic as richly developed. Maslow, (1968)"Towards a psychology of being", in Bråkenhielm et al (1991) "Act philosophies of life, part2"… "What needs to be done seems to be to find out what one really is inside, deep down there, as a special individual, and as a member of the human race. By studying people who have succeeded in realizing themselves, we can learn a lot about our own mistakes and shortcomings, and about the right direction in which we should grow. Every age except our own has had its example, its ideal. Our culture has abolished them all; the saint, the hero, the gentleman, the knight, the mystic. All we have left is the well-adjusted, troubled man, a faded and dubious surrogate. Perhaps soon enough we will use as a guiding and role model the growing, self-realization man, whose all abilities come to his full development, whose inner nature is freely expressed instead of being suppressed or denied (p.
1142. Humanism with its faith in man's potential, not a slave to a limited determinism, an agent in his own life. And the transpersonal and positive psychology. Anyone with roots in the U.S., and in something specifically American, perhaps.
1143. That a spiritual doctrine like this poses a threat to a more adult, mature functioning. It is a cognitive material that exerts pressure on the psyche (can be demonstrated by finding parallels to infantile, regressive thinking and functioning.) As in war, a violent relationship, destructive sect environment. Double motivation: partly the pressure to regress, and partly the normal lure of regression.
1144. Regression, regressive.
1145. Acim, not emergency reincarnation? Buddhism, nor always (ancestors)? It's not a defined personality that evolves further towards perfection? ACIM has KA and IFU, Buddhism only KA? (Not ind perfection as ideal?)
1146. A title is needed for MYSTICISM or TRANCENDENTA. Maybe it fits under REL.PS? Take up constructed, definition, some history, research done, relevance to this study, etc. Ex on psychologists, etc., who themselves or by colleagues are referred to as "mystics". Eigen, Bion. Loewald. Jung. Rel: Winnicott, Meisner.
1147. "Youth Table" Who said that? It was Britt-Inger who mentioned it.
1148. Pre/trans fallacy. Wilber. That there is an immature or mature variant of something that at a hasty look may seem to be one and the same phenomenon. In psa theory: Regression in the service of the self or more pathological regression. Borderline as p-disorder, immature in personality, or the borderline that is "natural" or temporary, in outrage or adolescence. Jmfr schizo pair or depressive position. And different aspects of mentalization.
1149. Personal acquaintances. Persons who did not meet the criteria, partly for questioning, "former believers", and partly Buddhist within a branch that did not believe in the gradual perfection of the individual (without the contact of ancestors, etc., the connection of the families).
1150. The critical can be understood in several ways. Partly group dyscological (in-out-grp for example), partly theologically, that one has in one's teaching certain warnings, and new age fits into nyandl (in the end times, false profess), and partly ind-ps that a doctrine that, at least at a hasty look, may seem more hedonistic, lustful, limitless, can arouse anger in those with narrower norms (ref). Or that the criticism they make is actually apt, and that they may even speak from a spiritual competence or a cultural competence that the average viewer lacks? (A thief can't fool another thief. And the other way around: that you can be less judgmental if you have experience with you.)
1151. Crisis psychology? Is there? Which shows that it is natural to regress in difficult conditions.
1152. Gärdenfors, "Den men.sök mnsk", together with KASAM.
1153. Pathogenic learning? Pathogenic images? New age. Or are there two sides, or more, of almost everything? I believe that there are few first-case examples that in themselves are pathogenic or eventually lead to unhappiness. It is a combination of performance and resourceewr of the person who harbors the specific performance. The mystic's visions or teachings are not necessarily different from how a psychotic can describe his experiences.
1154. "Play." Also serious, empty cruelty (Asplund, Winnicott). Play is somewhat healthy, it fits in its very definition (while spirituality exists in both healthy and unhealthy variants).
1155. Mental health is characterized by an access to two kinds of experience: First, what could be described by words such as adult, responsibility, etc. Firstly, what could be described as "play" in a very broad definition. Some writers have written about this, perhaps Winnicott more than others. (Winnicott, Asplund). For me personally, "spirituality" has almost an equally broad meaning, and they are in many ways overlapping. Regardless of whether there is a metaphysical reality to relate "spiritually", spirituality and religion are also an area of life that provides space and the opportunity to "play".
1156. Freud's def of mental health was "the capacity for love and work". Someone (who?) extended it to "love, play and work". But the word for love itself holds this, and it seems possible to let the concept of love hold on to this as well. Love is something other than work. It is not only self-renunciation, parenthood, fidelity – similar things are required of us also in our professional practice – but a different kind of experience: timeless, but closer contact with primary processes, etc.
1157. Solomon E. Asch.
1158. As a psychologist, one can get the impression that religion is a over-acquired or no longer applicable category of human behavior. Kind of like hysteria, or schizophrenic catatonia. There is perhaps some kind of secularized, permeated spirituality that we do not need to worry about. But when you start looking for materials, you discover that the area is quite vital in many other branches of the social sciences. E.g. number of theses in sociology, anthropology, 2008, ex.. (ref). What is the disinterest of academic psychology? During ten semesters at SU, religious or spiritual issues or conditions have hardly been touched at all. No lecture has touched the area, hardly a side clause. At other universities, the situation is somewhat different: Örebro, Linköping, a 7.5p course in existential psychology that, one might guess, at least slightly covers the issue.
1159. Impact, brainwashing, programming and de-programming.
1160. Corresponds to the prestatioon to add new knowledge. What's new in this study? How can it expand or deepen our knowledge? It is an interview study based on information from 10 Swedes today who are interested in the new age. In addition, a lot of theory, superficially, but to create a framework of understanding, an opportunity to orient yourself in the encounter with this rather exotic worldview. Therefore, some information about trancendens, brainwashing, etc. The reason for giving this background is to facilitate the reflexively locking the reader into an interpretation or perception.
1161. That the topic is a priority? in utb I interpret that its relevance to at least the clinker work is misunderstood, poorly understood.
1162. Choosing the least complicated or far-fetched explanation for a phenomenon, what is called? But how much is our perception of environment, zeitgeist, etc. affected. Newton continued to be superstitious even after laying the foundations for what is today a considerable part of our worldview. Why did he do that?
1163. Naturalist or Over-naturalist (CS Lewis, 1997, "Miracles").. Ist for materialist and believer.
1164. AIDS, etc. Include these quotes, not because they are particularly academic, or academically psychological. Perhaps they are just the opinions of individuals who have taken an interest in newer spirituality. But we can have them at hand in the discussion section, as inspiration.
1165. OV or BV? Related: Do individuals see them as BV? (Or not applicable when doing correlation study?) For me, in this particular study, all individuals are "equal", it is the teachings that have different peculiarities, possibly, that can then be read in the well-being of individuals, e.g. Everyone is supposed to react in a similar way, to, for example, the New Age or christian doctrine. Like stress. War, for example. Breaking-point, everyone has one.
1166. Unorth of organized newness (sects). What about MK? The brainwashing discussion, peer pressure, etc.
1167. Deeply religious people like their bodies being transported home, to their home village, the family grave. A collectivist desire, not an ind. (DN 091030) Karin Johannisson writes: "Today, when coffins are likely to be transported in a growing stream — back to home countries, home villages, and home soil — the body seems to have taken over the soul's dream of coming home to its paradise after death." But is it really new?
1168. Not this or that, but you also think you've actually been this or that. Concrete.
1169. "Regression in the Service of the Self" (Ernst Kris). Important for this presentation. The organizational axis… How the individual in stressful situations tends to perform at a lower level (from a normal neurotic level, to borderline level). I.e. this movement can be for different reasons, as well as perform different functions? Or do schiz pairs or depressive positions explain the phenomenon better?
1170. Leak, crawl current. New Age.
1171. What's maladaptive in the new age?
1172. REL-PS. Criticism of Fowler could be that the highest stages quite much resemble an individualistic New Age belief. But can Fowler's stadium model capture the suffering, the turmoy, the limitation of the grandeur?
1173. "Children are a people and they live in a foreign country" Beppe Wolgers.
1174. Bodies that travel home to the foetal soil, the village. (091102?, exist!) Even deeply religious people, who have an idea of a heaven. Collectivist religion, compared to my informants, for example, who have a more individualistic full-throttle ideal and project.
1175. "Homo ludens", Johan Huizinga, historian, 30's.
1176. The New Age has a "play-destroying" effect (Berg, 1992).
1177. Cannot guarantee that all informants will sign all statements made. Some divergences are clear, for example in the view of whether or not one shifts gender between lives. Some respondents also seem to have a more elaborated worldview, which actually provides answers to questions. The degree to which this is an smear for the person himself or the possible doctrine that inspired, is hard to say anything about.
1178. DISP! The religious man – an overview. Research on religion. Research on New Age, etc. Structure like that!
1179. "Second naivite," Fowler. Equivalent in Wilber… Pre/trans phenomenon. At Tolle, to appreciate simple things. The mystic.
1180. The question is whether an ordinary person can encompass a "cosmic" persp on suffering – no one suffers injustice – without being harmed, perverted?
1181. Paradoxical contradiction. Second naivite. This has something in common with what can be found in God's ways inscrutable!
1182. A variety of stage theories: Erikson, Keegan, Fowler, Maslow, Kohlberg, etc. The highest stage that is hypothesized – or found – seems to have much in common with the ideal of newness. Sometimes these theorists describe the highest stage as just "mysterious."
1183. Parentification, role reversal, incest, sexual seduction, new age. Mysticism as a study study. Why so attractive?
1184. "Man is condemned to freedom" (Sartre). Fromm o Escape from freedom. How to avoid this? New Age rather than triaditional religion. Healthy religiosity can actually provide something, not just relief, escape from.
1185. Fowler has 6 stages, but I will focus on the two, three highest, as these are mainly related to adult spirituality.
1186. Having two worlds, two perspectives or kinds of beings with life, is important. But should they be done in any particular way? One should be the adult, the responsibility, etc. to be able to do a job, be a parent. So it's mainly the other thing that interests us? A hobby, a burning interest, it might be. Nature, exercise, music. It must be something that negates the adult! Religion can be this. But what if religion is too ambitious, "linear" or adult? When can I rest? It's like being hectic to be busy with the mundane on vacation, duties. Then can not rest, do not "recharge the batteries". Sexuality can be, at least partly, of this "other". Party, alcohol too. Regression in the service of the self! But when this "other" becomes dominant? Drugs, sexuality. That you can no longer get involved or manage an adult life. Perversion?
1187. What kar? Scientologists… Opposing as a defense? Intellectualization? Children die to learn, so on. Mimic the scientific, scientists. Eagerly but at the same time reluctantly. Conflict! Latency, youth rebellion?
1188. Look at stress research! The need for relaxation, etc!
1189. Reincarnation memories. It is easy to understand the power of explanation they may have. How, then, does this minting, and fantiasing, differ from (adult) play? In the game you can shift roles and perspectives, fluffy, walk in and out of them. For my respondents, these memories of "who they were" are something very concrete.
1190. Use
1191. Play theory/salutogen/KASAM Winnicott. Mountain. Asplund
1192. Stress/regression/psychosis (Kop turnaround etc). ?
1193. Spiritual-utv-theory/trancendens/mystic Wilber. Maslow. Fowler. Mfl
1194. Try this spiritual from the outside!
1195. That everything is meaningful, you are 100% "led". What consequences could it have? What does it remind you of? A psychotic worldview, without being psychotic. How to get context out of any impression, if everyone "wants" something, should say something? Synchronicity.
1196. Warned that there would be differences within the group. New agare and more philosophical individuals. Maybe that's the way it is. Show similarities and deviations!
1197. To marvel. A website with amazing images of the sun is followed by visitors' comments and there are many who want to thank their god, and praise his creative power, Christians and Muslims about every other. What about the New Age? Is it the same kind of wonder?
1198. Is it possible to analyze the new age simply based on, for example, Elkind's definition of the teenager's thinking and functioning? Personal fable (perfection ideal, etc.). Black-and-white thinking (morality and immorality, veg vs. flesh, etc.) Imagined audience (led, telepathy). Egocentrism (ambivalent relation to the etabl, science and religion). Revolt.
1199. To def on mental well-being (health, good mental well-being) is to have two areas to switch between (present, western world, anyway). New Age does not offer an opportunity for this, or risk of not. Children only the first… False self, character neurosis, just the other.
1200. Play and games. Children and adults.
1201. One is the mystic's position. This cannot be imitated or achieved by imitation. The DUALA is the position and means of the fosrska, to recognize and master. Two points measure the distance to a star. Two eyes provide depth, two ears stereo. Focusing on the one thing, too soon, often takes the form of coercion, fanaticism. (But can't focus, practice on ONE be one of two domains?)
1202. Mental well-being. Access to or switching between two types of experience and activity forms. At least two…
1203. Two points measure the distance to a star.
1204. To love the darkness too. Before duality can be bridged, dissolved?
1205. Burnout, among women. Double work, never or seal get to change. Worries about livelihoods, dismissal. Sleep problems, never get power. The need to dream!
1206. DREAM. A need. Getting to sleep is not enough. We also need to dream. Crazy, crazy, contradictory, this is exactly what we all seem to need. CHILD. To become parents, reconnect.
1207. When a parent, in love, goes to a concert – if you don't have too much mental health problems – you get an addition of "the other." For the vast majority, this works beyond reflection, and it's not something that would even get better from reflection. It is a system that works, such as heart and breathing, temperature control, etc. What about crises? Who are natural, healthy?
1208. TWO. Psychotherapy aims to develop or strengthen these two competencies or forms of being, doing. If you can't play, then learn this (Winnicott). Tp is to go from the language of apology to accountability (Zasz, etc?). Ability to love and work (Freud).
1209. Anxiety, anxiety, anxiety, ominous fantasies stay in the adult domain and often touch on things that have to do with responsibility and survival. Shame, guilt. It has features of delusion. The regression that can be/is the result of this, the way of handling or getting away, is often of the less adaptive kind.
1210. Prolonged stress. Fatigue that cannot be rested. The Swedes are so sick. The domain in our lives that could offer a counterviikt to straight-line adulthood has been condiduous, as everything has been organized and slimmed down. No wonder our people feel so bad. (But that some – high achievers and or narc assessors, who can't live into this dynamic or shortage situation – are making fun of it.) It is not prolonged stress itself that wears, but the absence of counterweights or relief in the form of regression.
1211. But too much, too often, then goes out across the other domains: Mismanage jobs, danger in traffic, misses thinking of adult commitments like birthdays. Children's need for adults, etc.
1212. There is no burnout in pre-industrial society. Study circles generate burnout! But perhaps not a bit into industrial society either, despite stamp clocks and long working days? (A lot of alcohol. Brothels. Pubs.) It is not this to sort, fit bus times, serve the sick and needy, inhibit your own impulses and feelings (e.g. in the role of psychotherapist, preschool teacher, etc.) – THE CULTURE – itself that makes us burned out. But the one-sidedness, the absence of rest areas, the possibility of regression and disconnecting. Rites and traditions that anchor us in and remind us of cycles and processes larger than the working week: the cycle of life and aging, the shifts of generations (Lasch et al). Staying in nature reminds us of the fluctuations of the annual seasons. And this is perhaps a relatively modern problem, and which has hit the Swede harder than the individual in many other (also European) countries?
1213. POLLUTION. This is not a consequence of the adult mind, I imagine, but rather the other: the more uninhibited, Dionysian. And now we are where we are. That you need to worry about people (poor farmers and coffee growers) you will never meet, save water and electricity (and imagine the effects if you don't) etc., is a good thing, after all. And new. Super grown. It's dangerous if it doesn't have a counterbalance.
1214. I have found it favorable to my reflections that I keep open that it may be as my respondents imagine, with reincarnation and karma, and that there is a higher, trancendent experience – where everything will be explained – and therefore I have also included some about the research on "trancendent experiences".
1215. The Indian who threw out the coke can. We in the West more environmentally conscious, perhaps drilled – disgusted – but also with higher levels of abstraction, ability to do good in the world, etc. But we need a counterweight!
1216. • To death, with confidence, an asset.
      • Various well-eborated worldviews, some contradictions, confirm the "smorgasbord" (Wikström et al),others more philosophical. Also confirms the opinion on at least two groupings within the new age.
      • "I have children in other lives."
      • Media a flock of sheep, humanity "teenagers", they have us quarantined.
1217. DISK SELECTION. Who answered, why. Repr? If so, what kind of newness? Talkative, communicative, who have self-esteem enough to expose their worldview to psychological research.
1218. Criticism of the adult world, society, is lifted to extra heights by the fantastic conspiracy theories. That governments are hiding, etc. Left, and beyond. A parallel to the one who develops delusions, greatness, even psychosis (mania?) to escape feelings of sadness, vulnerability. And it is also built into the doctrine itself. Projection, as well as manic defenses.
1219. DEFENSE. It is entirely human impulses and fantasies, of greater meaning, a higher destiny, which we can daydream about, as our ordinary worldview does not give way to this. But in the new age, there is room. It's tempting to take on our usual tendency to…
      • Materialism, Evil Science
      • Primitive idealization – gurus
      • Manic defense – overglad, always posing, big plans, what to happen
      • Rationalization – had children in previous lives, we married then
      • Intellectualization – ? Children before? "Suffering" here and there, presupposing for search-knowledge-love, etc. (Or is this Rat?)
      • Narc defense, omnipotence – dormant abilities, greatness of past lives, should become something great
1220. MISBELIES. Three steps: Firstly, to read suspense literature and daydream, play. Partly to be psychotic, in the middle of a heart-pounding, meaningful adventure. And there, in between, the individual with a new-age outlook on life. But what about the traditionally religious, who believes in virgin birth and a kingdom of heaven?
1221. Don't have intercourse. Not ejaculation. It also tempts you to be self-sufficient, and so on. While it may belong to the future, a natural step in the evolution of sexualitis, etc.
1222. Some informants more coherent worldviews. Other more the character of "smorgasbord", which fits with the usual image. For an outsider seems to contain some contradictions, etc.
1223. "Birth pains." A concept for this that something may belong to the future – analogous to an up-and-coming individual – but still bring anxiety, adaptation difficulties, impaired function, etc., when it appears? Also the balance between not being introduced too early – at the same time as the natural resistance, a natural uncertainty or restlessness, in the face of the new, which places demands on adaptation. Borrow concepts from developmental psychology?
1224. Reality adaptation, our salvation from childish fantasies – we can daydream, satisfy ourselves, but then "awaken", get distance to, sober up. But when you don't get help sober up! But instead the pseudovet is underpinned, then we can sink into the narc, omnipot. We need the help of reality, in order to give ourselves in the game! Know that we can return, after our excursion! Frame factors for our life, analogous to the therapy situation. It helps if the game is really "great". If rhetoric and attitudes try to get close to normal then contribute to the difficult.
1225. SIMILARITY M THERAPY. Learn to play, or rather learn to switch between reality and play. Because that's what life as an adult (in the West) demands of you. The "frameworks" of our life, as well as for therapy, give freedom to also play, regress. But when the framework doesn't hold, the worlds leak into each other. Or you dare not give up. Guards in fairgrounds, taverns, cinemas are a kind of functionaries, whose task is not least to facilitate regression by guaranteeing that "frames" are maintained. Just as the teenage parent should be there for her child, on the verge of the adult world. (For the young child, "regression" is less about about, but to a greater extent that good conditions are provided for being a child, simply.)
1226. This fine rhythmic elastic dynamic balance or alternation has collapsed in case of mental illness or ill health. Some have too much of one, the other, or it leaks between the worlds. The play/play need forces itself on the overly reelle in the form of delusions, projections? Reality imposes itself on the psychotic, the addict, the regressive, in the form of the demands of the outside world, about responsibility, reciprocity, adulthood, livelihood.
1227. DREAM. Why are we dreaming? Does the dream have a message? Are we processing the day? I think primarily that we need a certain quota percentage of madness per day, play. The dream can give us this. Young children are allowed to sleep less – and may be able to cope with less sleep – precisely because socialising with the children gives them an addition of the game, the irrational.
1228. Conspiracy theories, lizard people, "Matrix". Not spirituality at all, but similar rhetoric, "real play."
1229. The Christians in Pehr G's research, of what kind? Child believers, or more fundamentalist, with faith in the Devil, etc.?
1230. Daydreams, masturbation, erotica, meditation? All of these things can become rigitt, ritualized, must be a certain way. It also loses its liberating power in whole or in part. Fetish? Then it becomes an instance of what can be mastered – or which one seeks to master – controlled, controlled.
1231. "Children in a previous life. Don't beh now." Possible intellectualization, or rationalization?
1232. RHYTHM PACE. Shifting, elastic, dynamic, energetic. In contrast to the large-scale, the monotonous. Compare graphology! Difference between pace and rhythm. A heart that is sick can beat tactfully. (Look at this!) As for graphology, the sentence does not argue for the correctness of the whole theory, but only lift out the interpretation and importance placed on the relationship between pace and rhythm.
1233. Play is in itself a duality, a force field, a relationship between two poles. Which? "Light" and "darkness"? Life and death? Life and death? The stage that precedes the game. Then play becomes a phenomenon and form of experience, one pole in the adult's life, where reality – science, responsibility, parenthood – is the other. Is there a step after this too? Another synthesis, where healthy adulthood is one pole? Self-realization, according to Maslow? Self-forgettifying activity, without this being compensatory, "repetition"?
1234. YIN-YANG. A connection to Erikson's several stadium theories, of course, that you need to cope with a specific task or development goal. That later stages rest on the earlier ones. (Or Piaget?) In this case: "Pre-lek"-lek-adult-trancendent/mystic. The latter houses fully cast mature adulthood, plus something else. What?
1235. This figure has borrowed certain features of the classic yin-yang symbol, but lacks its (psychologically) most important element: this that an individuality is never one hundred percent, and always has something of its opposite or complement in it. The figure here wants to illustrate something else, namely that two forces or domains exist at every stage of the individual's life, and that mental health depends on having access to both of them.
1236. REINK-KARM difficult proof mode, tighten. Most people don't remember anything like reink. Many seem to suffer undeservedly. And not just the stupid ones who suffer, etc. Stevenson, however, anecdotal.
1237. New age and common developmental psychology have different perceptions of the stages an individual's – optimally – goes through. Mature normal neurotic adulthood can be said to be the highest in psychodynamic theory. Within the New Age, a mysterious, enlightened stage is hypothesized, and the link and similarity to the child's functioning and experience is made clear. That there would be a stage of adulthood in balance, which is not only an interim goal or temporary rest area underemphasizes. Perhaps because, precisely, the similarity that exists between mystics and children. Or is the mysterious simply the adult stage fully realized? And that psychotherapy, for example, can lead to such a stage?
1238. ADULT MYST. One way of perceiving it could be that both when one excludes the existence of a higher stage than the mature adult, as well as when one sees such a thing as fundamentally different from the "adult", one hits next to the goal.
1239. ADULT MYST. It is not by reconnecting with the child that one reaches the mystical. Such a capacity has already been consolidated in the adult stage, for example by means of therapy, own parenting, humiliations, etc. The mysterious is a well-consolidated adulthood that opens up to new challenges, new tasks. You qualify for new tasks through what you can, your qualifications. And in addition to a certain adjustment anguish, and new papers on the table, a new address, a new card number, a new person to report to, you use what you already have. And that's mature adulthood.
1240. ADULT MYST. A contradiction to say that the mystical brings many similarities to things that earlier stages must be pathological: narcissism, megalomania, self-dissolution? It's not like the adult, is it?
1241. ADULT-MY. Perhaps one thinks that one should be able to escape the irrational, the contradictory, by embracing the mystical, reaching there. But the mysterious carries everything else within it.
1242. ADULT-MY. The great sweep, from selfishness to selflessness, ignorance to knowledge, animals to man, etc. Then it's as if you're just gushing past mature adulthood and not acknowding it the importance it deserves.
1243. ADULT-MY. What metaphor? Birth anguish? I prefer to see it as problems and uncertainties like when you are "new to the job". You are recruited because of your qualifications, experience, knowledge and abilities. But of course there will be a change.
1244. ADULT-MY. What metaphor? Birth anguish? I prefer to see it as problems and uncertainties like when you get promoted to, for example, middle manager, based on one's experience of the work they are now subordinate to do. You are "new to work". You are recruited because of your qualifications, experience, knowledge and abilities. But of course there will be a change. Any transition to a new level entails uncertainty and a kind of Coperic turn. What used to be both an area of work and interest, something "external", is now becoming an "inner" resource. From child to adult, via adolecens, and from mature adult to trancendens, via, well, what do you call it?
1245. To behave with dignity, at earlier stages can be an expression of most vanity, a crafting with one's own brand, etc. But at this higher stage, is it perhaps different? To feel like an ambassador for the cosmos. Such a stated motivation and aspiration may also exist earlier. But when it's real?
1246. How what used to be the expression of pathology no longer is it? Individuality as an area of interest and work, and the most important source of nutrition, to get together and master play and seriousness, etc., has now been put behind, or rather within. And you turn outwards towards new tasks – which is pretty much something else.
1247. Adaptive repsektive maladaptive regreession does not mean that one or the other would be bad. But the adaptive is a source of power, part of a healthy dynamic, in life in the here and now. The maladaptive makes life more difficult in the moment, more lonely, or is simply part of a psychopathology, one of its expressions. Are there better words than "adaptive"? Adaptable… Vital, revitalizing?
1248. "High energy" describes an event between two poles. In the mental area between, for example, seriousness and play. It's health, charisma. Between two worlds, two monads? The game belongs to the former, the seriousness of this one? And in the next step between mature adulthood – regression and responsibility in association – and what? The sacred, the transpersonal?
1249. Speaking to farmers in the way of farmers and with learned in Latin. The woman on sv radio who met many experts and professors, who spoke easily.
1250. Foreclosure. Adaptive, necessary, revitalizing. Not having to worry about the conditions that apply to one – really – other psyche than one's own. Children who are sexually abducted. For example, cosmology is an investigation of a new field of work, the new "outer". But we are still busy with the previous task! It's like two dia images, or movies, projected onto each other.
1251. That it would be lioding that promotes one to a higher stage can lead the idea wrong. There are also a variety of cognitive and emotional abilities that have been practiced that qualify one for the new.
1252. VUX-TR. Perhaps each level has its "paradox" to master and in some sense "solve"? The child has to find a balance between himself, his desires and impulses, and the often non-forgiving environment. As adults, do we have to find a solution to a similar dilemma, but which is still something new? Where the child becomes one pole, and the responsibility and a fully realistic mode of exaltation are often required of us. "We're used to the culture." But what about the mystic? To balance the adult, the individual against the cosmic? A similar dilemma can be experienced by the spiritually interested person, but then he may have pre-empted a later task, for which does the "paradox" need to be solved before?
1253. Primary and secondary regression? (For example, by "narcissism"?) Primary and complementary regression? Can use both complementary and revitalizing regression about the "good" regression. But how do you call the other, the "bad" regression? "Problematic" regression? "Repetitive" (according to the hypothesis that it is something that repeats itself, undynamically, a "pattern"). "Adequate" and "inadequate"? But it's judgmental… All regression is well adequate, in its own way, in terms of circumstances, history, resources. "Revitalizing" for the good and "problematic" for the bad? (In children, it's "regression"?) Repetitive (as in mechanical, ritualized, abuse, perversion, fixation) and revitalizing.
1254. In therapy, both with and without drugs, such experiences can be made (Grof, et al.).
1255. INTERNAL TENSION. The tension that naturally arises from living and acting from a knowledge one does not possess, or simply lying. That you are immortal, for example. Even more difficult with the new ageer who possibly substantiates this with pseudovet jargon. Rationality. The mystic is different.
1256. "Behind the Light", "Brought behind the light", "Dropped behind a light", "Bring the light"
1257. Also about art, such should be representation. This is not an essay on art. But dictators and other, extreme rationalist individuals (but regressive too?) should preferentially appreciate imaginative, "sound" art, which shows things as they are… Hitler, Franco…
1258. An old favorite idea: That the great scientists probably play and marvel more than the masses. They look into space, into the atom. The dizzying perspectives push the individual away from too snuffy rationalism. The existential questions calibrate the soul, setting it in a more favorable way.
1259. REL PSYCHOSIS. There is some research that shows special psychic traits of spiritually interested, or, conversely, spiritual inclinations in the mentally ill. But this does not impress the New Age (and perhaps it should not either) as from his development perspective he can very well imagine that the suffering and sensitivity, and thus perhaps also episodes of the disease, are becoming more common. They claim an underlying variable that explains the correlation!
1260. Teachings are rationality, ready-made templates. Weight Watchers, points tables. It's science for good and bad. Schemas, interpretation models.
1261. "Nothing is as useful as a good theory." "Theories make god servants but bad masters."
1262. What exactly is "regression"? Is it regressive to want control? You "regress", yes to what? To a time and a worldview when you managed to be in control, felt hope, trust.
1263. The emphasis, the "breaking point", often ends up differently, possibly wrong, within the new age. Man is wrong in different ways, a half animal, etc. The light will come later. But mental health, mature adulthood, has in common with the coveted approach. Psychotherapy is – also – a mysterious activity, being so close, completely regardless of the subject being up explicitly.
1264. METHOD-VET. Speaking of Scientologistism, m. The field or spectrum of human thought that deserves to be called a scientific approach is of course greater than what we in our time, and within our union, apply and acknowledge. But not as big as that. Who says science must be at odds with creativity, passion? At least in some part, life should also be created, new, not only evaluated and measured.
1265. RAT-REG. Me minus opch plus refers to the impact this condition has on the overall life experience, etc. Not the "crowd." A ruling rejects the life experience, even though it is "great".
1266. RAT-REG. Much can be said about both of them. Is Regr "good"? Should it be encouraged? Regression, as I see it, is an understandable and often healthy consequence of man's existential or ontoogical dilemma: Where, why, where? The child has his blanket and mom's skirts (?). The adult… Perhaps it is not possible to say that it is "good", but the absence of it, i.e. trying at all costs to maintain an "adult" dominant rationality, can often make a surreal impression on the viewer. Perhaps there will come a time when man possesses self-perceived knowledge of his innermost being as well as of the ultimate things — which prophesy, among other things, the New Age prophesies (and which the rationalist denies or downplays the need for) — but we are not there today. And on our actual situation, regression is an often healthy reaction, and it helps to create favorable cognitive and emotional conditions for living under the prevailing conditions. Not "optimal", perhaps, but the best that gets.
1267. RAT-REG. "Talk to farmers." "With one foot in each x, with one foot left in the y", "Have the cake and eat it"(?). Probably some parallel with "feeling and understanding", "body and soul", "country and city", "master and student" (?).
1268. RAT-REG. Dominant rationality, one might think, gossips about a psychic life that is chastened and tied to early embossing experiences. Does this mean that it is also "regressive"?
1269. There is no doubt, conviction only gets stronger. God. Justice. Focus on "likeness" (need to have a partner who shares a outlook on life, etc, like bpo reasoning?) Have the same size of clothes, same taste for jewelry and other, telepathic contact.
1270. YIN-YANG. A reflection in the subway. That we are very sensitive to and observant of the distribution of dark and light fields in a surface, and have rules for how to interpret and associate around this, when we constantly notice – even in the corner of the eye – whether others are looking, or not looking, at us.
1271. Rigidity. Anger, grudge. (LA)
1272. Types 1, 2 and 3. Sound or unhealthy religiosity (James), where contradicts 3 straits, and 1 and 2 unhealthy. I believe that Type 2 is more common in the New Age-like context, based on my hypothesis of "alloys", that these beliefs easily lend themselves and can "reinforce" the usual defenses in the face of life's stresses. On the org axis, 1 bpo corresponds to (boundary)psychotic fragility, 2 resist neurotic to bpo limit, while 3 resist mature to normal neurotic level.
1273. Neurotic also overlaps with the "play", which makes it difficult to say that it is positive or negative. Vital or dominant here too, for neuroticism?! Redoing, dampening reality, is also adaptive, in many cases revitalizing.
1274. Spiritual "interest" can be found in all groups, great commitment, but for various reasons in part. Type 1 and higher type 3 share that their lives are spiritualized, characterized a lot by the interest. Most often, driven spiritual interest is an unhealthy marker, but not in the latter category. Mystics. They approach the "psychotic", uniform, from a new position, with a new foundation.
1275. The three are variants of spirituality, equated s a s "horizontally". But there is also a vertical order, in which "3" actually stands for something that is more polyphonic, where the individual stands more firmly on several legs (spirituality is one of several engagements or one of several sources of satisfaction and comfort, etc).
1276. Type 3 contains both the "lukewarm" and the most devoted or those for whom spirituality is absolutely central. "Spiritualized"? How do the devotees differ in type 1 and 3 in terms? Centrifugal and centripetal spirituality, respectively? If so, which one is which one? Emancipating and consolidating spirituality/need/effect/longing/aspiration?
1277. Speculative. My own view of science has changed with my work. Qualified speculations come to the researcher's familiarity with the field, and the opportunity to reflect on his own position, preferences and propensities.
1278. LEVELS. "The diagnostic epithet 'borderline' often reflects unconscious counterference more than it does diagnostic precision" (Vaillant, GE, 1992. Art in J of Pstherapy Practice & Research, vol 1, Spr 1992, pp 117-134 — from Abstract!–. No full text. See Psych Info)
1279. Many constructed are found in a positive and a negative variant: perfectionism (see PsychInfo), soc, etc. In this study, these use, but also for rationality, regressiveness, "great spiritual engagement", etc. What distinguishes the positive variants from the negative ones?
1280. Three types of spirituality. These can probably shift — as with one's position along the org.axis, to some extent, between positions according to Klein — over time, in different phases of life, depending on circumstances, stress level, age, while reckoning that the individual is also relatively stationary. The interview material contains examples of – possibly – the full range of the self's defense mechanisms, from lowest to highest. It is not my intention to try to classify my respondents, although my belief in itself is that there are different kinds of spiritual engagement that can be linked to the organizational axis and typical levels of defense. Reasons for hesitation: 1) the material is too small, 2) reviews potentially stigmatizing, 3) type of spirituality is the answer to a pressure based on doctrine, possibly it is not possible to embarrass the fact that the individual in other parts of his life is characterized by this.
1281. PRE-SEED. After all, the child has only "psychotic" defenses, the adolcent needs to resort to the "immature". Only for the adult, on whom adult demands are made for reciprocity, impulse control, responsibility, reliability, we demand "maturity" (and allow deviations in love, play, intoxication, dream). It feels as if a figure could capture this, how the world is widening, complicated, with demands to be able to function on multiple levels. Polyphonic.
1282. Polyphonic.
1283. Jemstedt on par-schiz and depr. Is the former more like the "game"?
1284. That the spiritual is a variant – the most common – of a certain kind of cognitive and emotional attitude towards life. In its most general or basic description, it has nothing directly to do with spirituality. A successful psychotherapy, for example, can help you reach such a stance. Life crises, parenting. Aging naturally brings about a change in this direction.
1285. PRE-SEED. How to distinguish introjection, primitive idealization, and the mature kind of being inspired and taking after someone? How to distinguish dissociation, etc, from sublimation? How to distinguish intellectualization etc. from mature anticipiation? This theme is relevant to new-age research, where the propensity exists to interpret everything too positively! Perhaps it is possible to divide into mature, immature and immature, psychotic, of several kinds of defenses?
1286. PRE-SEED. Defenses commonly used in the New Age are rationalization, projection, primitive idealization, turn to opposite (neg to pos), denial?.. Turn towards sj (my karma, responsibility, parents my children earlier). Intellectualization. Somatization (rays, purification cures, candida, enemas, etc. Offset/projection.. on primitive science, materialism, Christianity, etc., on adolecent.. society instead of on dominant father etc. sometimes conspiracy theories. Omipotens, omnipotent fantasies. Denial of the conditions of life, death, illness, loneliness. Schizoid withdrewness. Sometimes I've gotten into delusions. Manic defenses, which are a kind of "turnaround" of depr, less value, dependence, smallness, powerlessness, longing. Regression of a more immature kind. Rigidity-intellect. "This is the thing, all I need." Perversion. Fixation (do you want to be my dad?) Idealisation. Rationalization/intellect. (It's all in this book, don't need anything or anyone else than this) Asceticism. Fundamentalism. Controlling (Meissner)? Inhibition/Inhibition? Externalization? Blockage? Intellectualization (theories, dogmas, teachings). Is there any common personality disorder, etc., that more than others conforms to defense mechanisms?
1287. PRE-SEED. All defenses are about reality being perceived as exhausting. Depending on what resources you have, the actions we take entail more or less restrictions on the life experience. In the adult, this often becomes serious if the defenses are more immature and/or overused! However, not in the same way in children and adolescents who can still count on our understanding and help for some time. They do not have the same demands on them for mastery, productivity, reciprocity. At best, defences are more of a form, a dynamic, vital "dance" with the circumstances of life. Something that actually also enriches life, gives several nuances, loosens up, contributes to "polyphony".
1288. "What is neo-religion?" Neo-religion is a collective term above all for a number of religious phenomena that emerged in the Western world after the mid-20th century, but sometimes also include older religious movements such as the theosophical environments of the 19th century. The concept includes, on the one hand, more organized movements, the so-called new religious movements, such as the Church of Scientology, the Moon Movement (Unification Church) and the Hare Krishna Movement (ISKCON). These movements are international and are found in a large number of countries, including Sweden. There are also new religious movements that are specific to a particular country. The concept of neo-religion also encompasses less organized currents, popularly often referred to as the New Age. New religion can also include new expressions in established religions.
1289. Like other religious phenomena, neo-religion can be studied from different scientific perspectives: historically, sociologically, psychologically, anthropologically and more. In order to understand new religion and get as accurate a picture as possible, it is important that several perspectives are presented.
1290. (20091001, http://www.finyar.se/info.html, 12.43pm)
1291. That an agnostic manifesto is needed "because it is becoming increasingly obvious that man has a basic psychological need to preserve an opening to infinity, a channel to the unknown" (Stefan Einhorn, reply in DN 2009-07-14, "Here is the agnostic manifesto.")
1292. An ability to symbolize is associated with the ability to endure the contradictory/paradoxical. Having a "buffer". But young people have difficulty with this, even though they should have developed a symoblizing ability? Is it a phase-specific incapacity?
1293. The stress-vulnerability model may explain why young people, who at this time should have developed a symbolizing ability, still find it difficult to endure the contradictory/paradoxical in themselves and, for example, the (adult) world? "Youth Table"
1294. "Youth table" is related to "imposed aneroxia", etc? There has been resistance to diagnosing people under the age of 18, as the turbulence they exhibit may also have to do with the fact that they are in a turbulent period in their lives.
1295. The fact that you are organizationally performing at a longer level can be explained in two ways: Firstly, that you are under strong pressure, and therefore experience and interact with the outside world in a more primitive way (all people have their "breaking point", ref?). Partly because this work is actually easier, partly because of old habit, and partly because it actually contains fewer nuances, less responsibility, etc. That we wish to resend ourselves from our personal responsibility, avoid the conditions associated with adulthood, etc. Normally, these aggravating living conditions, greater responsibility are accepted. Why? Because you also gain something from it, of course. But also because you are socialized step by step into an adult role, through education, sexual relations, in short, the expectations of the outside world. But if you live more or less embedded in a new-age context, perhaps this influence of the norms of the environment, or an incentive for adulthood, exists to the same extent? The connection research draws our attention to an important connection that may exist between growing up relationships and the choice of outlook on life (Granqvist). Personally, I want to focus more on the characteristics of the new-age ideology itself and how this can attract/pressure the individual to function in a more infantile way than he normally would. This is a hypothesis, of course, that can probably be opposed by many objections. The dilemma that the youth of Adolecens finds itself in, to leave the limitations, but also privileges associated with childhood, to take place in the adult world with its demands and responsibilities (but also certain privileges), we are never finished with. That is also why we need to have continued access to (provided we have ever had it) such a domain in ourselves where these more primitive needs can be satisfied. Alcohol and drugs have been found in most cultures, sometimes combined with religious rituals. "Regression in the service of the self." Regression in the service of the ego by Ernst Kris This is an argument used by some religious actors to explain or legitimize what they are doing. This could partly be seen as an impossible, too sensible, enterprise – "let's be happy" – partly as an example of mature spirituality, that the individual is able to have an observing self in relation to his religious interests and activities. These conditions are not necessarily there simultaneously, but that the individual can oscillat (Jemstedt, lecture 08?) between them, and afterwards reflect on them.
1296. Greenacre (1962, taken from www, check out!) did "not see the artist 'regressing in the service of the ego' quite as fully as Kris described but would say rather that he has readily at hand and actively available elements of experience which in more ordinarily balanced people could not be reached except by regression" (p. 132). Essentially, this is an extension of her view that the primary process is far more readily accessible in creative individuals.
1297. "In the chapters on addiction, the author argues that there is a fundamental need for regression in humans and that all cultures use drugs (usually alcohol) to reduce the threshold of regression and that it is therefore difficult to imagine a society that would exclude alcohol completely. He sees long-term alcohol and drug use as an expression of a destructive regression. In consequence, Cullberg believes that we must give much more room for constructive regression "in the service of the self", both in our view of humanity and in social work. As an example of regression in the service of the self, he mentions the religious rites in which in most religions there is a clear symbol of the transgressive-regression-triggering act, such as the bread and wine that are offered in the Eucharistic sacrifice. " (rec by Cullberg, "Dynamic Psychiatry", 1984)
1298. http://www.signum.se/signum/template.php?page=read&id=2223 10/10/2009 at 13:35
1299. How would the most compressed analysis of the relationship scientific-adulthood/traditional religiosity/new age come out? That in the former, secondary process reigns, in the middle primary process, while in the latter the two different levels of experience have merged? And here it would be possible to make a parallel to a lot of psychopathology: delusions, for example. It is not that the individual is able to think, and is filled with such experiences, that is the problem (we all know that, not least in the night dreams), but that these notions penetrate and merge with the normal functioning of the adult. A kind of unfortunate "syncrthism." The contradiction is nullified, needs are satisfied in the simplest possible way (but at a high price if possible). This is also the impossible project of the adolcent youth in the long run, to be able to have both, that is, a variant of "having the cake and eating it at the same time". (Perhaps women are closer to this functioning, partly because the role of women itself allowed/restricted women to function more childishly, unreasonably? On the one hand, having the privileges of the adult person – on the other hand – can count on support or indulgence – cannot, help me – and move relatively unconcernedly between them. Closer to a borderline-functioning, "divorced self-state"?) To assert one's independence, to be able to do one or the other, but at the same time to take financial and logistical assistance for granted.
1300. "Guilt by association" is a common type of argumentation error, which is made when a party points out a similarity between the opposing party's views and a reference object (which is reprehensible) and thus suggests that the opposing party's views are reprehensible. Guilt by association is a form of genetic argumentation. The opposite is called honour by association. guilt-by-association
1301. Swedish translation: "suspicion by connection to (doubtful/criminal phenomenon)" (web post)
1302. Norstedt's great English-Swedish dictionary, "guilt by association" LL. "the assumption that a person is guilty on the basis of association with someone who is guilty"
1303. What is mentalization? Mentalization is a broad and elusive concept that both includes a lot and at the same time constitutes a kind of lowest common denominator for human interaction. Mentalization is the process by which the actions and behaviors of others and their own become coherent and meaningful. Reality except man is given meaning and colored by reality within him. Implicit and explicit, conscious and unconscious, this process is constantly ongoing. The brain and body provide consciousness with information that is processed both on a purely biological and psychological, cognitive and emotional level and that becomes useful in the being of the world. To mentalize is to think and feel about thinking and about feelings. It could be described as an ability to fantasize about and generate more or less qualified guesses about what desires, beliefs, interpretations, feelings and intentions are behind one's own and others' behaviors. It is that ability that makes people not walk directly into each other on the sidewalk, that allows us to be in love with love, that helps us interpret infants' screams and that gives us the opportunity to see each other and to feel seen. Mentalization is psychology and perhaps the psychologist's most primary tool, regardless of school education. Perhaps this is what we teach in psychological treatment? (mentalisering.se, 2009-10-04 at 10.15)
1304. Mentalization – Bateman, etc
1305. Boundries – Hartmann
1306. Carl Raschke, of the University of Denver, refers to the New Age Movement as the spiritual version of AIDS. That is, it destroys the defenses, the immune system, the ability of people to cope and function. (Inserted from http://www.tlem.net/newage.htm) Raschke, Carl Denver Post, May 3, 1987.
1307. Distinguish between religious and "therapeutic" cults (cultinformation.co.uk/faq.html#cult, 2009-10-05, 09.45)
1308. Is it harmful to be part of a cult? Most characters that, for example, cultinformation.co.uk mention are probably not applicable to the currents that this text focuses on. Spiritual engagement and problems can be studied from a number of psychological perspectives. When it comes to destructive sects, one perhaps has the most to gain precisely in groupycological theories (about outgroup-ingroup, demonization of others, etc.). For the type of spirituality – and disorders – that is the focus of this study, groupycological models are to a lesser extent applicable. Nor are things that are effects of fatigue, nutritional deficiencies, isolation, etc. (In some cases, the basis for such states of deficiency — and the tendency to seek out contexts in which such a life continues, or is relatively inattentive to when he or she is subjected to such treatment; lowered "resilience" — has been laid early in the life of the individual. The processes and states that interest me more quietly.
1309. Similarity between psychoanalysis and the new age? Determined destiny (reincarnation vs. upbringing), technical-science jargon. But while such a thing is mainstream and natural at the beginning of the 20th century – and psychoanalysis has gradually abandoned or reassessed, complemented them – how is it that people today can be attracted to them?
1310. Reading an article by Erland Lagerroth that I found online (and his, I think, own website) about "self-organizing systems". I found it after a long time when I searched for the saying "between Skylla and Charybdis". The text is subtitled "Paradigm Dialogues". I guess it has been in one of the conferences where Mikael K and Viljo also participated (and the event shows a somewhat strange parallelism to the other day when, then, I searched for the saying "when the best becomes the enemy of the good", found Cliff's article, which among other things addressed the topic in this article, and has some references in common.)
1311. Lagerrot thus writes about "self-organizing systems", fruit flies and more, refers to a discussion with Edris in the Viewfinder. He signs this area of self-organizing systems as a third path, between superstition, overconfidence, and reductionist science. (thoughts on Lagerroth, "Sailing between Skylla and Charybdis", from his website 090901)
1312. As I read, I will think of the human psyche, the unconscious, that this can be described, of course, as such a system. It is extremely ingenious, thought or intelligence cannot fully – or far from it – describe its metamorphoses or operations. The dream, the neuros formation (write it, because I know it fits in, although not being able to fully define what it is). Ok, there's a similarity. The model of self-organizing systems has a validity here too. But what consequences can it have, for example, for psychotherapeutic work, or, by extension, for this. I think of an article by Tor W in the latest Psykologtidningen, about the attachment research, which I read the day before yesterday, it fits in.
1313. The psyche/unconscious is set to survival. It organizes itself primarily towards survival, primarily physical (exhibiting appearance death, for example, or does this belong more to the self-organization of the physical organism?), then psychic. Here you achieve a plateau, via a working compromise, neurosis, or whatever it is called. I feel that these plateaus have some counterpart in Maslow, and probably in the transpersonal psychology. (thoughts on Lagerroth, "Sailing between Skylla and Charybdis", from his website 090901)
1314. Parentalhood is an ingenious self-organizing activity, the purpose of which (?) is to create healthy children, who become functioning adults, able to help their children to a life of good mental health, etc. But when we seek help, in adulthood, for example, what do we need? I myself am convinced that we need the meeting, together, with someone who can function safely, parent-like. Children normally awaken such instincts in us – activating the self-organizing system, which is set to support the child more or less optimally – but not adults. For them, we don't normally have the same patience. So we need educated people (or particularly mature, life-experienced people, of course, if they exist, preferably a combination) who have made such experiences with themselves, probably relatively late in life, that their self-organizing nursing system can include the adult clients as well. They can then act as parents at best do for their children, facilitating a maturation process. That the client's internal self-organizing system may dare to look towards a higher plateau of functioning.
1315. Each level probably has its own satisfaction, of having arrived. But there is still a subtle unease, or it makes itself felt, that there should also be something more to strive for.
1316. Perhaps it is more difficult to upgrade or expand one's empathy, to apply to adults as well, if you have a secure connection from the start (who works in an unconscious, automated way), than if you have to work your way to mental health later in life.
1317. That the new-age view of life is in fact too rational that one needs to let go of in order to get in touch with oneself in a deeper way. Usually one thinks of the spiritual as the opposite, the one that is fluffier and more mobile, and goes deeper than the everyday.
1318. Transpersonal psychology offers a model for understanding the new-age beliefs, how they are completely out of place. A model that has room for both a healthy and an unhealthy variant. And in these philosophies, such as Martinus, there are also notions that it is a phase that you need to go through, and that it can be difficult, that precedes one's own vision, for example, that it is a matter of vision. A rather late phase that precedes the development of these higher states.
1319. These worldviews should appeal to narcissists, attract narcissists (me and M, for example). The question is whether they create narcissists. Or if they just reinforce the narcissistic that exists in each one. One can also think about "the narcissistic society" (fore?), individualization, secularization. Being reinforced in your narcissism, much like increased stress can make us perform below our actual level in other respects.
1320. The question is whether it is not better to start from inventories, collections as others have done, of typical New Age performances. That it has a chance to be more representative than the possibly more haphazard that I can get in some interviews. My thesis could be attacked for this, that the sample is not representative, does not correspond to any real population, etc. While if you start from a more ambitious survey than I have the time and interest in doing, my reasoning stands firmer. The question is, can such material be found?
1321. Or bothock? That I start from an inventory that others have done, but also do some interviews, so that you get some lines to weave in and exemplify in the text. But these do not have to be comprehensive.
1322. Different explanatory models. Firstly, the usual psychoanalytic model who wants to link such notions to pre-Oedipal fantasies and desires. Partly Winnicott, et al, who may want to highlight this with "play area". Even transpersonal psychology, such as Ken Wilber, if this is reasonably academic. This is a thing of the kind of spiritual emergency.
1323. There is also the cultural aspect. Reincarnation and Karma. Although in Sweden it is newness, it is old spirituality elsewhere.
1324. Winnicott and the idea of a play area also includes "magical thinking", time and space are not treated completely rationally, night dreams.
1325. The different explanatory models belong in the theory part, first, and then comes the result part. What you have come up with, reading literature, and interviews. And in the discussion section see how these work together. Cool in the first two, but in the last part you can become more speculating, polemical.
1326. Even a repetition, gathering of "the existential conditions" would be good, in addition to those featured in Quinodoz. Get tips in the essay by Stiller.
1327. I think of these new conspiracy theories, like the DaVinci Code, where science and society are seen as evil. While oneself and one's friends are "lightworkers", etc. Then it becomes more splitting, similar to borderline. Self-deification is more narcissistic. In any case, the New Age worldview touches on severe psychological disorders. But so do the night dreams, and the crush. We count these to a healthy adult life, something that can provide support and nutrition to a healthy adult life. So it is a neighborly task to see what is desirable and undesirable.
1328. An inventory that shows what are new beliefs, partly what are common religious beliefs, partly ordinary materialism, and partly common superstition when you might believe in "something" etc. Show how the new age is different from these others. And it all may have to be limited to a Christian cultural circle.
1329. This is also the case with "spiritual emergency". Lukoff. DSM-4. This may not have directly to do with the New Age notions – except for this thing with mental sovereignty – but perhaps one can have with how the New Age often draws switches on the mainstream science, "Scientologistism". How the New Age tries to legitimize itself in relation to mainstream science, or with things like quantum physics, as one might argue explains or confirms some of one's claims in the New Age. Everything is everywhere, and quantum physics proves telepathy, perhaps.
1330. Religion and Karma. One needs to be included that we actually live in a religious world, rather than in a secularized one, and belief in an afterlife is more common than uncommon. And what does this possibly say about our needs?
1331. How should the question be formulated? What are the new age shows? That question has probably already been answered. Are new age narcissists? How will the new age, of course? Different models for understanding a new worldview? From a psychoanalytic perspective?
1332. The metaphor of "not playing with fire" may be appropriate. It starts innocently, as with anorexia, then it can go away, and more with some. Can be harmful. Drugs, aneroxia, new age.
1333. It must be important to include a theory that describes healthy vs unhealthy religiosity. Where are the characteristics of one or the other?
1334. What level? Invidiual, group or social psychotic? Religious psychology? Is there no reason not to have it later?
1335. And when to describe why this is interesting, urgent? Firstly, how many people actually, in whole or in part, share these notions in depth or more superficially. (The Norwegian researchers! It spreads "evenly" across society.) Partly that some have been hit hard. Destructive cults, children, etc. It is urgent both from a seriousness perspective, and as a social phenomenon that has a wide spread. The study can be said to be urgent from both points of view.
1336. To highlight ones that can attract the pre-Oedipal fantasies of many different systems or models of personality development, not just the spiritual or transpersonal ones. Maslow. Stairs of various kinds. Ordinary and semi-ordinary, Eriksson the first variety.
1337. Reincarnation, at least in the New Age vintage, is a relatively new thing. Also the karma principle. Put them in a historical context, how they have evolved.
1338. In the discussion, include this that "the best becomes the enemy of the good", if it suits. The pursuit of perfection.
1339. The fact that there is such a great deal of conformity is in fact, as with schizophrenia, that the new age is a natural expression of a pre-oidipal level of function?
1340. "The New Age is in fact a free-flowing spiritual movement; a network of believers and practitioners who share somewhat similar beliefs and practices, which they add on to whichever formal religion that they follow."
1341. http://www.religioustolerance.org/newage.htm
1342. From this, one might want to conclude that the new age is something that we should oppose, in ourselves, in others and in society at large? But it is probably very valuable to have an area for play even as an adult, and that many of us actually live below our "religious" level (regardless of there is something to believe in).
1343. Would it be possible to do something similar for other worldviews/religious or philosophical orientations? Link them to different levels of function based on psychoanalytic theory? What about conventional Christianity?
1344. The New Age is said to be difficult to delineate, it is such a heterogeneous phenomenon. But let's turn the corner. Let's start from a certain level of function, according to the psychoanalytic theory, to see if we end up in something we recognize.
1345. The principle of lust without inhibitions. Religion in general has been criticized for being a refuge for our most infantile needs. Trust and trust in a great heavenly mother-father who comforts and embeds us. But the question of whether this trend is somewhere more elaborated than it is in the new age? It's a good shop for the pre-Oedipal mind. All your dreams come true.
1346. Don't make the question too complicated, or revealing! Don't start at too high a level in a possible reasoning. Better question "How to understand an interest in the new age based on psychoanalytic theory?" – and eventually present the great similarities with pre-Oedipal fantasies and desires – than to ask: "How come new age blah blah pre-oidipal blah blah". The latter question would also latch onto a causality, it seems…
1347. There are also those who claim that these are the same lies that the Devil tempts Eve with in the Garden of Paradise: You shall not die, you will be like God… I myself am content to say that it resembles pre-oidipal thinking.
1348. There is an interesting field of tension between, on the one hand, a stage of psychological maturity that one idealizes and tries to realize – which should be able to call post-conventional (Loevinger?), or post-oidipalt, on the other hand, a worldview, an experience of oneself and life, which has clear pre-oedipal traits.
1349. "Imposed narcissism" (as well as imposed aneroxia) – under pressure, get involved…
1350. Other backgrounds/backgrounds? Real narcissism. Schizotypi. New age = sanctuary for the personality disabled?
1351. I intend to show a consistency between pre-oidipal thinking and new-age thinking. Implicitly, I imagine that this can pose problems, strains on the individual who has such a worldview – analogous to an adult who has a pre-oidipal functioning (e.g. the narcissist) – but this is not the center of gravity of the study. The focus is only on showing conformity. Perhaps it is really the case that life has no end, our powers are unlimited, etc., this is completely outside the study, both to judge or rave over.
1352. 4 factors+Paranormal beliefs+Alternative healing methods (Sjöberg, ????)
1353. Higher Consciousness factor: "The task of man is to attain a higher state of consciousness."
1354. Reality of the soul f: "Your mind or soul can leave your body and travel."
1355. Folk superstition f: "The number thirteen is unlucky."
1356. Denial of analytic knowledge f: "Too much knowledge prevents a creative way of working."
1357. Paranormal beliefs: "Pyramid force."
1358. Alt healing methods: "Crystal healing."
1359. How to define the group that is the focus of this work. New age or newness, e.g. According to ne, newness is a spirituality that is independent of institutions, churches, etc. An even more personal colored spirituality than the New Age?

1360. What is the New Age? A collective name for a kind of spirituality that had its heyday in the 80s. It grew partly from the hippie movement, with its message of love and vision of a better world, and partly from worlds of perception like Theosophy. Often the new age is likened to a smorgasbord (NE, Åkerdahl and others) from where the interested person can pick up their own religion. In fact, the movement is not quite so individualized (Granqvist, art and Ps magazine).
1361. The purpose of this work is to investigate how followers of the "new age" view such things as personal development, mental health and mental disorders, "the psychotherapy of the future", etc. Another purpose is to try, based on the interview responses, and with the help of psychoanalytic theory, to understand what role this view of life might play in the lives of the interviewees and what similarities and differences can be discerned in comparison with other kinds of spirituality, especially traditional religiosity.
1362. QUESTION. How do supporters of the "new age" view questions of personal development? What role does the "new age" play in a person's life?
1363. Semi-structured, "reflexive", interviews with 15-20 people who profess a philosophy of life that encompasses certain notions characteristic of the "new age" (reincarnation, karma, telepathy, the step-by-step transformation of the soul towards a higher state, an "awakening" at the societal level). The interviews are transcribed and analyzed thematically.
1364. Harsh criticism can also be directed at the New Age from a more traditional religious point of view. "The New Age is the spiritual variant of AIDS. It destroys people's ability to cope and function in their lives," argues Carl Raschke ("the spiritual version of AIDS; it destroys the ability of people to cope and function") (Carl Raschke, professor of Religious Studies at the University of Denver.. cited on www.sullivan-county.com. Seen in the light of the AAI research, it may be possible to give him partial right, even if the connection is not causal: There are individuals who feel at home in the New Age because it reminds them of… But this study bears a resemblance to Raschke's claim that it is more interested in the new age having certain built-in characteristics that exert their influence on the adherent.
1365. Suggestions for how to understand the new age come from different psychological disciplines. From a psychoanalytic point of view, for example, the similarity between the New Age and ordinary pre-Oedipal desires and fantasies (Faber). Researchers involved in attachment research point out that the New Age exhibits some similarities to such personality traits and strategies associated with precarious, ambivalent attachment (Kemp, 2007; Granqvist et al, 2001+)
1366. Kemp (2007) highlights a couple of characteristic traits of the individual with an insecure, ambivalent attachment, namely the difficulty of understanding the "privacy of thought", which the author links to the widespread belief in, for example, "telepathy" in New Age circles, as well as the tendency to assign to certain people (himself and/or the attachment persons) special psychic powers. "Needless to say, both sets of beliefs are well-represented within the New Age" (Kemp, 2007, p130).
1367. Not "cult", around a strong leader. Not membership, strong group activity. An awakening for humanity, faces great change. Veg food, alternative medium, body purple purification.
1368. NE: On the way into a new age of love, harmony and peace. Smorgasbord where everyone can take the parts they want. Healing in a broad sense – physical illnesses, stress, personal and spiritual development. Strong individualism. Deification of the Self
1369. ENCYCLOP. BRITON. New Age of hightened spiritual consciousness and international peace Spiritual awakening Individuals could obtain a foretaste of NA through their own spiritual transformation Traditional occult practices (tarot reading, astrology, yoga, meditation, mediumship) Transpersonal psychology Dieter, purification cures, acupuncture (joined by Holistic Health movement) Transformative tools: Channeling, crystal healing "By the end of the 1980s, the New Age movement had lost its momentum.
1370. New Age philosophy is monistic (there is a divine energy behind all creation),
1371. NE. Ne: "The so-called higher leagues want to answer the question of the meaning of life, what is good and evil, why man must suffer, and what comes after death— quotes. "Historical philosophers also speak of "new social religions", i.e., non-religious and anti-religious social ideologies. (Marxism, existentialism?) "Psychologically and sociologically, these essential human needs satisfy and often express themselves religiously colored, even if everything is oversted is consistently patterned. Individual beauty and nature worship and sexual and idol cult also have something in common with corresponding religious phenomena."
1372. What does spirituality look like in Sweden in the early 2000s? The newspaper Dagen has conducted a survey. Liselotte Frisk, professor of religious studies at Dalarna University, has been responsible for the structure and analysis. Of the 900 respondents, 32.8% answered either that they agreed in whole or in part to the question "I think man is reborn (reincarnation)." (Day, 2008-07-16). In a similar survey of 2,455 adults in the United States (November 2007), 21% said they believed in reincarnation (Harris Interactive, 2007).
1373. Rel and Spirituality, in general: Myths and rituals, beliefs, stories, behaviors, which ultimately refer to a persevering reality. (Hammer, 2004) The New Age can be described as a modern religion, which shares certain characteristics, but also deviates from traditional religion in some respects. However, compiling and presenting what beliefs exist in this or that belief system says little about how deeply these really characterize life and dictate the actions of the followers. Religion is more about what you "do" than what you "think" (Hammer, 2004; Boyer, 2004 etc).
1374. Could it be that the new-age performances in addition to a pressure on you, i.e. make you perform at a really lower level than what is one's actual level? (Compared to research that could show, for example, a "imposed aneroxia" in certain sects, where one might think that under normal circumstances some of these individuals would not develop such eating disorders—overclaims, etc.)) Or "new age" as a positive sanctuary in adulthood, a play area, much like sexuality. That you can even have too little religion/"new age" in your life as well?
1375. PS-UTB. During training as a psychologist, questions about religion and spirituality are hardly touched upon at all. This may seem remarkable from several angles. Partly because so many people have a spiritual outlook on life. Partly because one has to assume that these beliefs constitute a not insignificant part of their thoughts and feelings, affect their lives in different ways. The ethical rules of conduct of the profession of psychology state that one must show great respect for the religious, political and sexual preferences of one's clients. But does this mean that you should not be able to touch on the issues, either during training or in client contacts? Or should this area be reserved for priests, deacons, imams, gurus? One objection could be that areas such as sexual preferences or political or spiritual outlook on life can be an area to which I, as a therapist, have either a hurtful or ignorant relationship, and where enlightenment or education does not suggest much, and that it is therefore wise to stay away. On the one hand, the area should be interesting – and extra sensitive, of course – as its expression sometimes comes close to the symptoms of various psychiatric conditions. Delusional. In the case of the "new age" there are sometimes similarities with, for example, schizotype personality disorder. And what to say about such religious phenomena as tongues, celibacy, penance, prayer? How can we understand why religious beliefs occur so professedly in those who are ill with schizophrenia?
1376. Religiosity of different "severity". That religious engagement can have both instrumental and an expressive side?
1377. My own prior knowledge and experience from this subculture may have influenced the outcome. This influence may have existed at every step of the work, both in the reading of theory, the design of questions, how I handled the interview situations, follow-up questions, etc., as well as in processing, analysis and discussion. This familiarity may have meant that some have not been sufficiently problematized, while others have been unfairly hard-pressed. Or this familiarity has more contributed to me being able to have empathy with this outlook on life.
1378. Delimitation of group. "New Age", according to some defintions, encompasses a rather motley crowd: new witches (Wicca), asatro, Satanism… The group that is the focus of this study are individuals who embrace some basic beliefs: reincarnation, karma, telepathy, etc. The focus is a kind of loosely organized individualized philosophy with thoughts about self-realization and self-help. Self-help religion. Often socially critical?
1379. To conduct the interviews even if I suspect in advance that the analysis of the new-age world of thought will not be so positive. Or maybe it might be good, so that I try even more to give a nuanced picture, which I would not be ashamed to let the interviewees read afterwards?
1380. The extremes are problematized (Freud/Faber/Humanists' "all religion is tossig", compared to, for example, the perception of the New Age themselves that everything is just "different paths leading up the same mountain".) Try to draw a more nuanced picture, what would this look like?
1381. Could it be that the new-age performances in addition to a pressure on you, i.e. make you perform at a really lower level than what is one's actual level? (Compared to research that could show, for example, a "imposed aneroxia" in certain sects, where one might think that under normal circumstances some of these individuals would not develop such eating disorders—overclaims, etc.)) Or "new age" as a positive sanctuary in adulthood, a play area, much like sexuality. That you can even have too little religion/"new age" in your life as well?
1382. How does modern man see himself and to be part of groups? Is it possible to find features in "newness" that, better than the usual religion, responds to the needs of our time? Individualism, self-realization – "self-help" philosophy.
1383. Being born into this life has its price. One needs to tackle the various predicaments that have to do with the brevity of life, our limited resources, the layering for generations with the feelings this can arouse, that one is/of the environment will be treated as a representative of one of two genders. How to escape this? Freud immersed himself a lot in this. He perceived man's religious interest as an attempt to escape the situation he had found himself in being born.
1384. DAY SURVEY. A couple of years ago, the newspaper Dagen publishes the results of a survey about the spirituality of Swedes. For design and analysis, professor of religious studies, NN , is responsible for design and analysis at dalarna University. It turns out that about 25% of respondents speak positively about "reincarnation", that is, the notion that we are reborn in a new physical body after we die. In light of Dagen being a magazine with a Christian character, there is little reason to suspect that the numbers are manipulated. A number of hundreds of thousands of people in our country thus embrace a rather exotic idea of the afterlife, a notion with roots, among other things, in Hinduism. What's going on? What happened? This study focuses on certain notions that are common in "new age" (Hammer), which are no longer so new, what is usually referred to as the "new age". This form of religion has emerged in parallel with, and seemingly replaced, a religiosity that has been more common in our country, and a great deal of research has already been done on it. Some research has wanted to highlight the similarities with other spirituality, that it fulfils the same function, while other research has pointed to differences. The differences have then been about how both the world of imagination itself and the characteristics of the followers differ from ordinary believers.
1385. Terminology.. "one-life persp," temporally, "death is an imagined counter-way to life" vs. "cosmic"
1386. ANDL. There is an adolescent spirituality, just as there is an adolecent type of approach to love, politics, etc. I.e. less mature. However, what is believed, claimed and claimed is true and important is not necessary in substance. Politics, for example, the world situation, causation. It's just that your driving forces aren't sufficiently analyzed. However, understanding and maturity are almost independent of each other! (Think of PK, the TT forum.) different worldviews, I think, frstar/press one towards working at a lower (and in relation to mature: a more adolecent level), new age eg. Figure?!
1387. Fundamentalism is similar to adolecent thinking ("formal op"? Etc). Ideological fundamentalism, i.e., fundamentalism in opinions (it is so and so, one has answers to everything, instead of "wonder". But both grace and deeds can be fundamentalist? ) + fundamentalism in attitude. "Interpersonal" fundamentalism, when it manifests itself socially? Are they separate, or always together? The new age is fundamentalist, but can it be handled differently? It invites, tempts to be besserwisser, as well as it offers a relatively easily accessible anxiety relief. (Jmfr: "You want to know (what happened)", as relatives of the missing can say.) Having real knowledge, true answers, is of course higher than not having it — if answers really exist. But clinging to answers, even if these were "true," may be lower. As time on, perhaps, our knowledge, our insight grows. With them tension, the temptations. An exciting game, should be able to become a "figure". Efforts, risks.
1388. "The Need to Be Needed" (- a think book about man, culture and world history), by Arne Jarrick. "Life must have meaning," by logotherapy. NN?
1389. PS. Fowler, Piaget, Kohlberg, Erikson, Kegan, Wilber?
1390. New age challenge in two ways. On the one hand, a different kind of spirituality than Christian church, and partly a different kind of society than the United States, twenty years ago. Although "faith" is said to be a neutral concept, it is still close to the Christian one.
1391. "The order and disorder of grace"? (Concept for Bergstrand, Naive…)
1392. Stress-vulnerability model. Who created the theory? (Swedes, I think?) 4-fielder. Is it possible to come up with my own 4-fielder over "resources" before, etc.?
1393. FEELING. Great sensitivity is not necessarily something to boast about. It may even be, more accurately described, a more unsophisticated instrument than appears untouched on the surface. A truly greater "sensitivity" entails a buffer, play capacity, which can cushion the shocks, both from the inside and those from the outside, where the more rig-structured stands defenseless. Skinless, but not for that matter more sensitive, receptive. The difference between sympathy and empathy?
1394. FEELING. Not an outliving, moving, deep emotional life, but instead getting "stop", Rigitt.
1395. Certain insights or abilities, such as understanding that a symbol is not the same as that symbol denotes, can be found in several areas: It is a marker in psychological normal development (in childhood), a symptom of pathology (in adults), an evolutionary step in human cultural history (?), an epistomologic concept, a sign of deeper understanding of, in short, each area with which one becomes more deeply familiar – and is able to rise above common prejudices and clichés – etc. v.
1396. Each level offers, involves a dynamic to master and its own reward. This familiarity and capacity, your ability, is part of the next level's task. (Metaphor with tv games?)
1397. I was a thinking, an intellectual. But my relative emotional immaturity set a limit to how far I could have come. For example, not understood that a theory, a model is not (broadly) the same as that which is systematized or in focus. So – I have not only "learned" this during my education, but probably more in analysis, etc.
1398. A scenery route. Even if you have missed previous departures, there are stations on the road where you have the opportunity to get on. One of them is in middle age. If the teeth were such that you are still close to the train's path.
1399. You can do it one way. You can do it the other way. Both ways can be understood and they can in some sense be covered at the same time. An additional stage is to endure that such insightfulness or high capacity can actually fail and will do so at times. This is another shift to be understood. And all of this is covered without making such a big deal of it. Tao…
1400. My interest is fundamentally predominantly clinical. I am interested in spiritual or religious problems, which can possibly be solved with psychotherapy. That's my starting point.
1401. 4 FIELD. To feel worse, then better (and then end up in the revitalizing). A source of error. In middle age, many begin to feel better about themselves and life, probably regardless of or despite their spiritual teachings or fellowship. Not "because" as often as you'd like to think.
1402. This model is presented without any new empirical evidence, it is a transformation of existing findings and models for normal development.
1403. "You can't chase the Holy Grail with a stroller," quotes Karen Blixen, DN 3jan10
1404. Important concept! Both sides talk about it, see it as part of spirituality. Regr in the service of the self (Kris). I'm talking about vital or dominant variant, sort of. Growing up, becoming and working "grown up", rationally, you can't do that. Regr healthy, understandable. But if for rigitt, long-term, then dominant type.
1405. The individual develops through different phases, as described by many, Piaget and Erikson et al. New abilities are added to the old ones, replacing them in many cases. The goal is to become an adult with all that it entails, stability in several respects. In parallel, we are changing with respect to what defence mechanisms we can use. This "axis" child-adolescent adult is absolutely central to this study and how I understand spirituality, among other things.
1406. PRE-SEED. Low-level and high-level defense. The first ones make major interventions, have a high price, in the long run.
1407. A lot of steps. The social brain, the prefrontal cortex, is not clear until 25. Young people can be wise, answer "right" questions about sex unwittingly, but then in practice violate their opinions (ref? Species). After 25 comes a variety of steps or levels – social etc, more than biological – described by, for example, Erikson. Personality, the Pers axis, the different levels of defense, and the possibility of regression, for better or worse, are really central to the essay.
1408. Interviews with eleven adult individuals, who profess this kind of new-age spirituality, around the so-called eternal questions. I allow myself some speculation that is based on or at least not contradicted by my data, however, one can probably object that the speculation is sometimes dragged too far.
1409. Newspeak/Loaded language (Lifton? Järvå?). Mind Control. Disappointed in the usual religion.
1410. SCHIZ COUPLE. Oika way try to capture our erf of being human. Low-level defense, and high. Don't go so deep here. To activate the previous-lower… in response to stress. Def opinions, condemnations. But when the doctrine itself is made up of such definitive decrees. Don't lie, don't listen, don't participate.
1411. In pre-to-schiz couples, the depressive position is balance, moderation. Well. To be able to live with the knowledge that these will continue to change, that it cannot be solved with any "alexander stab" further tests our melancholy. To also try to work on one's own development, have ideals, but all this as a background, even more, etc. It's all like an object of meditation. Tao. Zen.
1412. The idea of the total, the pure, exists in adolescents more than in adults (and in teenagers, for example, "intellectualization" is more often adaptive, learning to reason). In adults, there is more in the religious than in other interests, perhaps (political, sporting?). And in some religious or spiritual teachings more than in others. It is probably no coincidence that the "new age" was initially a youth movement, a protest movement.
1413. SCHIZ COUPLE. More akin to "childish", splitting, total fantasies. Regress? DEPR more akin to adulthood, ambivalence, difficulty getting to the shots due to greater nuance. Rationality, then, is not "squareness" primarily, with the opposite? It's the teenagers-kids who are rigid, bigoted?
1414. REGRESS-RAT. 4-fielder? Surround encourages/accept/presses to take alternative regr, along one axis. The individual wants/takes the chance to regr, along the other.
1415. WOUNDB-STRESS. Y-axis personality disorder, or just lowered/elevated (each individual has a spectrum) due to life circumstances, stress, schiz pairs. The X-axis lowered due to the "doctrine", own propensity to regression, or a comb. In any case, the result – the observable – is that the individual works at a certain level, despite or thanks to spiritual commitment. Important!
1416. Simpl. Not that the doctrine itself is simplified, but that the effect electricity effect it has on the individual.
1417. • EXPLOITATIVE
1418. 2A HABILITATING
1419. 2B ITERATING
1420. 2C PRIMITIVIZING
1421. 3A CONSOLIDATING
1422. 3B REVITALIZING
1423. 3C SIMPLIFYING
1424. 4 TRANSCENDING
1425. Contradiction vs. Paradox. If these are levels of spirituality, they exist repr in all kinds. But some kind of spirituality is in itself somewhat closer to one or the other, perhaps.
1426. Perhaps it is not right to put the "maturity scale" on (II)? Religion should be able to contribute, among other things, with the regressive element of the person's life. That then regr comes far down towards (-)?
1427. Neither sciz pairs in one direction, and depr the other. Rather, these two are in a freer and more dynamic relationship with each other at the mature end. Both are available as resources. Like regression and rationality.
1428. The schedule is based on org axis, maturity level. Not personality type. Should this variable be included? It feels like the org axis is the most important, has the most to say. Look at PDM on S, A, P-axes!
1429. PRE-SEED. Def is in Perry in '98. "Because defenses are automatic psychologic responses to internal and external stressors and conflict." (Also available in Valiant-art!)
1430. Discussions, etc. Virtue distinguishes between thing and person. Attacking the latter is in the lower, p-interference direction. Not taking care of the object. Extra tempting with the new age? When people are assumed to be fundamentally different, and the pressure to be someone bigger, with projection as a result?
1431. Simpl. Perhaps the group that best ex the special thing about the II axis, that it is a mix of context and individual. It is not the necessity of the doctrine itself that is less sophisticated, nor does it necessitate the individual either. It's komb! The doctrine that is possibly ahead of us tempts/pressures, to perform lower. Very fascinating! So this dynamic is behind the name. Like the light of a drug experience.
1432. Tempter-Curls/Presses-Stresser effect, the variable, to perform at a lower level of maturity than is even actual. These species of impact together, or alone and separately. They can be active for, neutral, or actively opposed. How many variations will there be? 12? 3 x 2? A 6-fielder?
1433. The natural thing is that the level of the II axis corresponds to the level of the I-axis. In cases where they do not (which are probably far rarer, although the design of the schedule may lead to believe that the groups are the same size or the types equally frequent), one must expect that the individual is more temporarily influenced to perform below or above their level. This influence can come from outside, for example, via, for example, a destructive, manipulative leader, who generally has this impact on individuals – or that there is something specific about the individual inivide, weakness or "chemistry" – or from within, as increased sensitivity after a trauma, a natural life crisis, lack of sleep, stress, etc.
1434. Grading of maturity, on the I- or II axis, can be seen in how the boxes are placed in relation to each other, and to some extent how the two shapes in each square are placed in relation to each other. It is not possible to read the variants in relation to each other between the boxes! Thus, simplified is not, necessarily, higher on the I-axis than revitalizing is. Nor should the "bands" that cross over (2 A-B-C, for example) be understood too strictly as being equal, nor where they flow on the two axes. revitalizing thus has "plus" values on both, not "minus" values (although it has less "plus" relative trancendendende).
1435. Pre-Trans-fallacy? Probably occurs most frequently between Simpl/Prim versus (Vital)/Transc. But it is Transcendent as a "concept" or part of its external attributes. In fact, does the individual have little ability to imagine such a high state, and then one may not be able to confuse it with this either? Anyway: The movement is from the upper left corner.
1436. Should the four boxes also have designations, so that one can ref to them? A, B, C, D, ev, but these can possibly be confused with the names of the categories? The latter in lowercase letters (i.e. 2a or "x/y/z", for example) and the former with large (A)? The disadvantages of possibly giving the categories integers as names – and thus a more attractive "hierarchy" – outweigh the weight and should be avoided. Should the four boxes be named after the categories that fit in them? E.g. VT, PS, KH and IE.
1437. Pre-trans almost assumes that such transcendent or Christian exists as an ideal, and as something one can aspire to or achieve. In christianity, I don't think there is. (Vanity exists, of course, but it may find itself other expressions.) Similar predations in many cases require a personality structure that is closer to the psychotic, delusions. In the new age, it's different. In a way, more dangerous? This temptation is human – unfettered omnipotence (at the cost of loneliness, etc.) – but normally we are protected by traditions within religion that are more modest, with roots in a time that was less individualistic.
1438. It is important to remember that the collective value that one obtains, the type, is about the individual's spiritual or ideological expression. Not a specific doctrine. Not even specific personality type etc! Nor does the person as a parent, ev, or sibling, etc. Because maybe it can differ? It's kind of spirituality. It is also important that the I-axis is what p expresses under normal stresses. The individual is both probably quite stationary, and mobile dependent on context and internal state, day shape, etc. Same ratio in o f s as on the II axis, a mix.
1439. The content consists of two types of material, partly empirically and partly more speculatively intended to be a possible help or stimulus for interpreting or understanding data and partly the subject area in general. The latter category includes the different figures of the el models. They are intended as sketches, stimulation, for further work.
1440. In Prim. "Destructive, manipulative and totalitarian movements", dysfunctional, etc (expression from the website, Bräcke diakoni). Expl? Figure with two variants of each type, one pressing, one tempting, one mix?
1441. Perfect individuals. Perfect love. That there would be perfect people, clashes with Akhtar's paradox rationale! But what if there are "perfect" individuals? Then you have to be extra stable, mature yourself to be able to handle perfection in a paradoxical world! Christians have Jesus, but he is God and therefore a different category. Saints, perfect? Well. Through grace, not just by his own power. Or that you have to have completely pure motives to practice the ability to love, etc. As if there is such a thing! But what if there is? O so v. There are two development tasks or maturity goals that collide! Reaching a paradoxical level, including conciliatory with the fact that none or nothing is perfect. Partly to theoretically understand and achieve perfection (e.g. to be able to distinguish the next love from the usual one). This is at the heart of the new age problem for today's people!
1442. Two development goals that collide! Reaching a mature, paradoxical level. But at the same time also to take an interest in the newer, more individualistic spirituality, but vision of the gradual perfection of the spirit and becoming God. How!? This definitely raises the "temperature", the stress! In the traditional religion there were more modest goals to try to live up to, poor and sinful as one was, possibly creating other problems – shame, anxiety, etc .
1443. TARGET CONFERENT. Two goals. Should they be searched in a certain order? The enlightened state presupposes, if I have understood correctly, psychic maturity, i.e., "paradoxical" capacity, a kind of humility, but in some sense constitutes itself a total state. This is interesting! Here we see the obvious problems that come with developing a swarmic interest in a "total" doctrine. It swings at the same rate as a pre-adult mental state, an "omnipotent" condition, which at this point has at best come across. You may be tempted to regression. Or you're still there – you have some kind of personality disorder – and then you come in some sense "home" in the total doctrine. But the "new age" then risks consolidating this state: instead of getting backlash and worry, in the encounter with the outside world, you can now decorate your existence so that you feel too good there. In order for the meeting with a "new age"-like doctrine to be successful, you need to have reached the point where this does not kick in. Analogous to rocket technology: You need to have achieved a certain speed, a certain temperature in the surroundings, some air density, etc., before the more powerful combustion chambers are switched on (?).
1444. POST-PARADOXICAL (14/1 2010). Primary/Pre-paradoxical/Paradoxical/Post-Paradoxical Level. Primary counter-psychotic, roughly, fragmentary? Concepts to be able to capture the different possible forms of adulthood primarily, and which are useful for capturing differences in spirituality. Pre-par, before paradoxical capacity, then different parts that fight. BPO, adolecens? Post-par includes paradoxical capacity, but also again "the absolute" as an important dimension. The return of totality, from the pre-par! It has existed as flirtation, via regression to some extent, empathy, ecstasy, devotion, and schiz-pair adaptive moments. At a basic paradoxical level of functioning, the absolute can be included as an element, without it becoming too simplistic. Does this also apply to mature adults overall, that they can approach the total again? Total ideals? If so, how?
1445. POST-PAR. May seem like an effect search. What could be more than paradoxical, mature, s a s? But we need a word for something that comes after maturity, ambivalence, and that approaches the absolute in a new way. Fanaticism becomes passion. This is the position of the mystic. Without this additional concept hard to capture that it is something different from the more one-sided worship of ideals.
1446. POST-PAR. Two development tasks collide, which in happiest cases need to follow each other. The risk of prematurity becomes a dead end. Adult erotica is introduced when actually another step is needed before, as a foundation. Children need to learn to sit, crawl, before they get up and try to walk. They need to have acquired motor skills, at home, at all levels before. Or plant, hardened, otherwise too brittle. The paradoxical level is a kind of vaccine to be able to handle the absolute without this running amok. (Looking for a better picture!))
1447. POST-PAR. I thought too early, like. But why too early? We need maturity, but "maturity" is too vague. This necessary capacity needs to be operationalised. The ability to "paradoxical" experience can apply as such an op?! This needs to be clean in order for "absolute greats" to be manageable in a successful way. Before that, it will be with degrees of pre-paradoxicality, i.e. with the traits of the adolescent. Metaphorically, it might be said that the post-modern relieved the modern, as the paradoxical relieves the pre-paradoxical.
1448. POST-PAR. This stage is like "extra". Paradoxical is mature, grown-up. The post-par stage IS spiritual, utopian in a way.
1449. Transc. Not saying that there is anything transcendent, but that the individual here can occupy himself with absolute greats — human perfection, karmic causality, pure love — as concepts without adolescent thought levels "kicking in." Transc is a level of emotional and cognitive maturity.
1450. Console/Habil. The latter can be limited to suggestion, practice, "training". Support. While the former is also about internal change, restructuring. Or should they change the words? Why not "rehabilitative"? Because the low value of the org axis is assumed to be early acquired, something the individual has had to live with. If temporarily lowered, e.g. in war, etc., then rather Primitivizing (but not to distinguish quite easily, between, for example, low level together with a long life with drugs and crime, where the individual as a young person might have reached a higher level?).
1451. For television and IU, the Bible says, "For he who has, he shall receive, and it in abundance, but he who does not have, shall also be taken from him what he has" (Matthew 12:12).
1452. KH. "Non-adaptive progression"? That the individual is pressured or tempted to function at a higher level than would be natural? Dressage? Or would this be sorted under IE, after all? (Hm?) Like adaptive regression is under TV? Or should these two variants be given rooms as pos/neg variant in SP or KH? You may be pressured to pretend paradoxical capacity, such as; as children play adults, but the II axis captures real capacity.
1453. Two development goals, or tasks, projects that collide. One is to leave an adolescent thinking for a more mature, adult thinking, which in summary can be described as a movement towards ambivalence. The second goal — be this the individual's own project, or something sanctioned by life itself (although when it often appears sequentially later, in the co-age) a normal state, leave unsaid — is to have a relationship with absolute greats such as perfect love, ideal individuals, even death. It is important to be able to handle these typical adolesen themes in an adult, paradoxical way, and not too much the reward from sources such as omnipotent fantasies, etc. How?
1454. Axel I, plus and minus. In short, the higher defenses are about the individual being able to take care of the stress internally, ngt "inner", by taking the blows himself? While lower levels are about distorting perception and perception of the outside world, the "external" is distorted. (Check out wiki-etc-print!)
1455. Some komb ends up between two "tresidigar" and then you have to think that it has just a little of both: Immature+Pre-par=Kon-Hab (jmfr Neurot+Pre-par=Vital & Psychot+Pre-par=Habil). But the difference between spirituality at the adversarial level, between neurotic and immature? In the latter case = Iterating, while the former = Simplifying-Primitivizing? Doesn't that sound more serious?
1456. The abbreviations:
1457. TRN, TR, TRANS
1458. VTL, VI, VITAL
1459. SMP, SI, SIMP
1460. PRM, PR, PRIM
1461. KNS, COW, KONS
1462. HBL, HA, HABIL
1463. ITR, IT, ITER
1464. EXP, EX, EXPL
1465. Contradiction. Mystery. In traditional Christianity there are the madnesses, the contradictions. In the new age, such things should not exist, the pattern is science. It should be without contradiction. This comes at a price when it comes to requiring the area of play and regression to be completely rational.
1466. Each of the four squares represents a combination of high- and low-level defenses and "low" and "high" levels of spirituality, respectively. It is not possible to compare one of the two variants in a box with variants in adjacent boxes, based on how they are placed.
1467. Paradoxical to Post-par (6->7, Fowler) does not imply further "maturity." Higher than 6 is not really possible. Also on the org axis, there is room to grow in. No, there is something else that determines the step to the next level. Perhaps step 6 accommodates several subgroups that share a kind of maturity but diverge from each other in some other maturity? And for some, is this step natural or even compelling? "The Return of the Absolute." Or is this last transition due to personality, interest, temperament or coincidence? Jmfr: The maturity that can be achieved through psychotherapy, becoming, for example, a good parent, and the unreflected maturity that many develop quite naturally. In their consequences, they are equally good. The differences must be sought in awareness, in the experience of and knowledge of when life is not easy in this regard. This is a different kind of maturity!
1468. A normally favorable development of maturity leads to the Paradoxical stage (Fowler, Erikson, etc.), but not to the Post-Paradoxical. For this later stage, other laws seem to apply. But which ones?
1469. Faber attacks the New Age based on psychoanalytic theory. It would also be possible to point out parallels between Elkind/Piaget's impressions of children and adolescents, cognitive complacency, for example, with the New Age and its relationship to the "adult" natural sciences, materialism, etc. Belief in telepaths can be compared to imaginary audiences, that others know and perceive one's own interior, and vice versa. Formal op ability to create ideal situations, ideal world, human, etc., and that adults betrayed their own ideals of justice, etc. See Elkind, p.100.
1470. Piaget. Completed at 15-16, formal op ability, no new cognitive abilities are added, according to Elkind. But what about newer brain research, among other things, that claims that the brain is not fully developed until 25?
1471. Criticism that individuals "fall" from higher level to lower. Asi can explain or accommodate this. One's spiritual "level" can shift (even in depth not even org.level), depending on circumstanceewr, and the tendency and will of the individual.
1472. A strength is of course also that it can describe and explain spirituality that goes "backwards", from say VT to PR. Which would be equivalent to 4 to 1.
1473. Does development occur along the I-axis, after say adolescence (or should such movements only be noted long's II axis)? I mean, you're going to go out here, too. Immature level is naturally abandoned after the adolescence (electricity should the individual be seen as leveled here due to stress in the face of the new)? Mature level approaches most people over the years. Immature level can be taken to neurotic psychotherapy (in "two years" both Rössel and A Fridner…). But it's more stationary than the II axis. Declines should be noted where? Especially on the II axis. A person who is in crisis and desperately looking for something to hold on to, acts out, idealizes a leader, etc., does not become immature along the I-axis (since she is assumed to be able to come back, the resources are there), but can be noted on the II axis.
1474. "Fills with awe." Rudolf Otto def of religion. Where's read? Probl then also includes manic inteessen, swarmic, perversions?
1475. The II axis is a mix of external circumstances, internal tendencies and more temporary needs (personality? Style?) but against a background of maturity, of course. However, the i-axis is only psychological maturity according to psychoanalytic theory. Diagnosis etc. has to do with the I-axis. You probably only sink there in case of a serious brain injury. On the II axis you can sink and rise, fluctuate, but is probably usually relatively stationary anyway.
1476. East is east. The camera pieces were taken out of Hindu philosophy – reink and karma – but not the suggestive, balancing, god doctrine. Brahman who lies asleep and sweats, and every drop of sweat becomes a new universe!
1477. I'm talking about regression in a more general sense. Trad is about "fixing points", but it is not something that this petition will go into. More than a general observation that life as a child/young person is in some respects easier, and certainly tempting to fall back on. A kind of "safe mode" in Windows, for those familiar with this terminology. When it gets too much, you are offered to restart or step down to one. Another form is "regr in the service of the self" (Kris), which is also understood in a simplified way.
1478. When the individual is finished? Different bids. Freud at sex (after Oedip). Klein, Mahler? Erikson partly different view. The adolescensen does not indicate "finished". New brain research shows the utv to 25, the brakes, what insurance companies have known for a long time. Special focus and treatment for segment 16-25,"young adults", justified? I myself am of the opinion that we continue to move up the axis of organization at least until middle age. "There are no old psychopaths." At any age, it is not possible to defend oneself – well it can, but in a f – against one's aging, the realization of one's own mortality. Parents pass away, you may have children and the barbarian yourself, and all of these things can contribute to the development of maturity. Psychotherapy.
1479. My understanding. I have lived with and surrounded these thoughts for a very long time. My search started in my teens, and so on. Through utb, age and bwkantskap with psychoanalytic method come to gain other perspectives. Actually both ways. I have been quite critical, but through more positive, electricity at least relaxed for today. I can say that my attitude is agnostic. I really don't know and can find it a bit amusing that you don't remember electricity feeling the hint!
1480. Lower levels on the org axis together with Post-couples? All sorts of "spiritual phenomena", spire emergency, etc.? No, not according to this schedule. Post-par is not a phenomenological concept, seeing or perceiving it or that, or being in contact with the spiritual level or level. Def is "the return of the Absolute, whereby questions that were previously typical adolescent themes can now be covered with a mature-paradoxical mind", young. Hard to imagine an immature+post-par condition, given the above def, because the immature is conttured. And even less "psychotic"+post-couples. Then it's something else? Where is the spir emerg in the ASI scheme eg? Maybe a little somewhere? Kind of like individualism, etc. It just has a slightly different character.
1481. TRANSUBSTANTANT

1482. INCLUDING
1483. REGULATING

1484. SIMPLIFYING
1485. PRIMITIVIZING

1486. HABILITATING
1487. SHELTERING

1488. REPEATING
1489. SELF-REFERENTING

1490. The name of the type should preferably say something both about the condition and the possible transformation that has taken place (e.g. "primitivizing", not a grudge to do, note!).
1491. CHRISTIAN-NEWAGE. Christianity is ideologically sanctioned regression, while the new age is regression in the face of pressure/temptation (including not being "regr", but adult, self-sufficient). Therefore, more easily be at a mature level, as a person (in view of medm, etc.).
1492. Both Fowler and Oser speak of a universal end goal, where one sees a religion-truth in all religions, etc. This is the new age mainstream, common to almost all newness of this kind.
1493. Theres no atheists in foxholes, and the idea that all people have a "breaking point". Connection?
1494. Individualism is overemphasized in both Oser and Fowler, probably from a Christian church context. This criterion or characteristic is probably valid to some extent but needs to be problematized. Something similar to individualism can be greater in virtually all types in ASI than in Trans!
1495. Ind can move upwards on the I-axis, but hardly at all downwards. Fluctuations in this regard shall then be noted on the II axis. Crises, regression, "salvation", etc.
1496. In spirituality, you also encounter different levels of personality disorder. You meet them in a normal personality development (children of old, which Oser and Fowler have taken note of), but also between different adult individuals, and paths within themselves, as well as more temporary dips (as in ASI placed in the II axis).
1497. STARTN. Despite Fowler's stated ambition to create an ideologically independent scale, there are clear features of traditional parish spirituality. And ASI probably similarly insensitive to this experience and reality as I have spent a lot of time in a different kind of environment.
1498. Person in "The Bet" by Blaise Pascal who has to rely on the existence of God, without having sufficient evidence. After death, etc. But what if it brings joy and zest for life? Yes, but there are two kinds of "joy and zest for life". One more restrictive, another more lighthearted. And for those who have lived hard, the first form is also a step forward and a relief, perhaps?
1499. There is a perception that a sense of connection and meaning is positive in itself. From an angle, it is. But how to measure the degree of utility? Kasam, for example, is actually a neutral thing. For those who are critical. Anthrovsky himself? Crisis psychologically true, a shocked person at the place of disobediency needs to be kept, warm, happy to be assigned a task. Pass something, count, etc. But the individual then works on a very basic level. Religion stands to satisfy this ever-present stratum in us. For P3-4 naturally? For MN1 also, due to lowered function level. But for MN3-2, it's not the same.
1500. (Weak-talented? That's another variable!)
1501. "A second boldness." like there is a second naivety, which when it reappears (stage 6 at Fowler) is similar to the original (level 1-2 etc, the child), but rests on another basis, then there is a second boldness, daring or audacity, which is recognized from adversarial level, but when it appears at the Post-par level has a different basis. The Return of the Absolute.
1502. Surface structure repr of the II axis, while deep structure repr of the I-axis.
1503. These are not stages (Fowler), but "levels", they can shift, quite radically as well, even downwards. The unchanging, or what only gradually grows (in the adult individual) has been placed in the I-axis.
1504. To darken the lowest levels of M-kat.. What determines how far you plummet depends on factors other than general maturity. Cognitive, spec experiences and strengths, etc.
1505. By presenting such a model, some criticism can be foreseen. Partly from people with a strong spiritual identity, who experience their faith reduced and operationalized. On the one hand, psychodynamically familiar who think that the context is too simplistic. This group falls into a couple, three different factions: those who react strongly when they have too little insight into or experience of or their own issues in the face of spiritual issues. Firstly, those who react to how the theories are treated and the human psyche trivialized. They are probably partly right. But in my defence, I would like to say that, in the context of this kind of work, there is not much room whatsoever, and the approach is broad. So it has to be sketchy. Finally, a category that one might call them too postmodernist. They possibly react to the very approach to the structuring and hiearchization of human consciousness life. To them I would like to quote Flux (about bpo).
1506. FF. Piaget, psychodynamic theory and experience, knows that humans are evolving. This can be described as an org axis, etc. Sequentially and hiearchically. It is common to talk about four overarching parts (although "psychotic" is considered in the new PDM due to weak evidence). These have their different counterparts in the individual's utv. Once such a plateau is established, this is normally a capacity that is lifelong and stable (except in case of irreversible brain damage, dementia, etc. Equally true is that in stressful situations we tend to fall back to lower, less complicated levels. (krisps, accident sites, etc.). This is both positive and negative, adaptive and maladaptive. How these two fundamental movements – one more fundamental, another more fleeting ev – are to be illustrated can be illustrated. For this presentation, I have chosen to put them on two different axes. This creates a space that should be able to accommodate the experiences of different individuals, and of different states. So long it's actually mainstream pd theory. Does spirituality allow itself to be described in this way and is it fruitful? That remains to be seen.
1507. I and II axis. Basic voice, overstäm? Theme and melody?
1508. At the end of the theory block, I will present a model that should be seen as a kind of synthesis of and focal point (?) for much of what has been raised so far. ASI.
1509. P-axis in PDM. Personality patterns and disorders. OPD, etc, fr p. 615. If funct/adapt Good-Moderate-Low-Disintegrated, instead of the usual four levels, e.g. at McWilliams. Better?
1510. Rationalization. Seen in mature, neurotic and immature!
1511. Each three types of age: Chronological, The Age of Personality, and S/I Age (situational and individual conditioned? Such an individual is in the moment, with himself o his p-age even, and in the encounter with spec surroundings, real electricity imagined, or expected eg). The II axis is a mix of P and S/I etc…
1512. "Rel and spire problem." I am virtually uninterested in spiritual experiences, trans states, etc., which is what one discusses or remarks on. Probably because I have so little experience with such spirituality myself. I mostly discuss beliefs, the view of oneself versus others, etc. But it's not so much cults that interest me either, but cooler new age. However, most of what has to do with sect dynamics – pos o neg – fits, implicitly, into the types.
1513. Is here and now, is hardly at all about 1000 along the individual's chronological axis. Asi is phenomenological? Looked for characters, places in at levels and in types. It is about adult individuals who should ideally be approaching the upper left corner.
1514. It remains to validate the model. At the present time, it is used to gather, coordinate, transpose disparate thoughts about human spirituality to function in the same figure.
1515. With pre-pa comes the ability to "carry his cross". To feel the weight of, for example, a therapeutic contact, and react to it. Not like soap, slipping away, but being able to really relate.
1516. TRANSPS. HumaNova arr Tranpskonf 2009 in Sthlm. Delphiinst, arr utb, prom teacher. An underwhere, of course.
1517. Only partially useful, applicable to this form of spirituality. Not standard cult research either. U.S.-Spir-forskn hardly os v.
1518. PRE-TRANS. Been trans, glided backwards towards pre. It will be such a mistake!
1519. What land entry in middle-aged-elderly? External things? Or with mortality, proportions number of years left, geometrically. Number of times you can refer to when you looked back and reacted to the fact that you now feel more mature, and not really understood what you previously thought you understood? Erikson on authority.
1520. PS. Read Lukoff and do not recognize me, not even in things that concern the new age etc. Could it be because of the American religious climate, which colors off other spirituality? The desperation in tone (a bit like Järvå, f ö) what should be done to raise the competence among professionals, because so many suffer otherwise (but for diametrically different reasons!)
1521. GRACE. Bon about karma and grace. Paradox. Mature
1522. "Tween," the girl audience between ten and thirteen. DN 100127
1523. While contradictions for the adult are something to grow on and off, it is impossible for children to process or to resist. Double-bonding? Double messages. Gradually frustrated. My mother is both- and. When does this happen, and is it a development that goes through different stages? Life is a gradual disillusionment. You build up a kind of buffer zone around you, to endure surprises, contradictions in others, and yourself. "Add in if you have over. Take it if you need to." (young text on small jar that can stand at the checkout at the café)
1524. Constructive regression. Cullberg in Dynamic Psychiatry.
1525. At each level there are regressive and prog/premature possible responses, each one more adaptive and a more problematic of each kind. The pretermity in children is easy to see, in the teenager even – you know how it IS, that no one understands this, that it will never pass, you are an "existentialist" – Erikson decreed prematurity even in the elderly, in the face of aging and death, "mythologising of the past" etc. to overcome powerlessness. There are those who get old too fast, and those who are too late (Erikson). The younger adult "will" push aside the big questions – "just as you live, you shall die" – yet another time, should be enchanted by the possibilities of life.
1526. NEWAGE. Can attract and provide material for prematurity at all levels in and after adolescence? The biggest questions are raised, but given rational answers. But life provides us with questions and confronts us, if not unthinkable, at least potentially subversive riddles or paradoxes, on every level. One way to escape this may be a scientistic doctrine. Religion is a form of powerlessness in the face of the greatest issues. New age rarely happens.
1527. A paradox in this model is "genuine", i.e. there is no way to understand them with a person's limited standard abilities. (It's a waste of opportunity, etc. Why children should die that nothing has done… e.g.) These include all the eternal questions. That's why they stayed questions. Mathematical problems are solved every time, it seems, but not the eternal questions in the same way. Answers that will be satisfactory. The idea of reincarnation is not a "solution". Much emphasising this response may instead be an example of prematurity, which has a price, will continue to chastize (and requires mental work, activation of defense mechanisms, etc.). Religion, in particular, can stimulate regressiveness, both pos and negative, in the face of the absurdity of death. "Fairy tales."
1528. Wanting to understand life is another way of saying that you want to get away from the discomfort of not understanding. Life provides us, it seems, with such trials on every level. New ones are brought up to date, which until then has been no concern, while others may be abandoned. "Death" is normally no concern during the adolescens, it cannot be covered. Perhaps it is part of a general difficulty or prop in a general difficulty that actually originates from more age-old worries: How to meet someone? How to get close? But we don't get past the eternal questions. There are answers, conveyed by individuals who have possibly won them (so it is said in religion anyway, absolute knowledge can be conquered) but to appear rationally to such answers is problematic. If the commute between regr and powerlessness, and everyday life, ends, it is an ominous sign. But avoiding the answers, ridiculing them, and even the questions, can of course be an expression of the same.
1529. "Powerlessness" how to defend itself? A compulsive writing and thinking and talking about possible answers – even over the questions – of course, like talking and talking to avoid hearing any counter-arguments, gallopering; fundamentalism, projection, that others are stupid who do not understand or accept the answers, etc., yes the usual ones.
1530. I def paradox after the state it puts one in, such is dependent on individual resources as well. That you become unresponsive, even though you perceive that the detailed premises can be understood after all. You can't get it together. Philosophical paradoxes are a kind of such insight, for people accustomed to thinking. Religious, theological paradoxes. The paradoxes I think of are more mundane. "Why life so short?" "How can innocents have to suffer, if god?"
1531. If you're not with me, you're against me! Is it an adol working, or earlier? BPO, schiz-par…
1532. My respondents can possibly be placed in all four squares. It is possible to speculate, what it might have looked like, hypothetically. I can actually construct characters, a little loosely based on those I met, exaggerate.
1533. Nine basic types, 18 possible variations based on P-M x 1-5, plus almost unlimited numbers if combined further (e.g. M:3-4, i.e. REGUL-INCL)
1534. (What does FF..? I forgot about it. Four-year-olds!) The type of spirituality can also be indicated as e.g. "of the lower/neurotic type". Instead of "N4." This is another advantage of the waveform being oblong on the height. Otherwise? "Of a regulating type at the pre-paradoxical level"? Of course it would have worked too. But since I'm introducing two new sets of terms, it's perhaps good if something is possible to hold apart.
1535. My interest in mysterious edging is limited, outside of this study. A lot has been done. However, I would like to include this as a hypothetical and idealised state for some and – it seems – experienced by some. In this experience, the individual gets self-experience of these ideals or hypotheses. I suppose a crucial difference between having the mystical as an object of study and having it as a self-experience, with crucial psychological consequences, regardless of the veracity of the experiences. So the mysterious is included as an outer point, and as a possible component at the post-paradoxical level. Signs of myst = higher activity, less caution, etc.? My interest is really the most confident that such experiences exist – and the importance that the New Ageer places on this, "enlightenment".
1536. I guess similar experiences — claiming to be "genuine" — can appear within all categories, possibly on different grounds, with different content. The important thing here, however, is the importance that the New Age collective places on such experiences. I don't rule out that they are what they pretend to be, or are what others put into it. But not the important thing. Only that one can, on the one hand, want to strive for it, and that the self-perceived has such a power of proof.
1537. TWIN SOUL. A special form of narcissism and projection. That it's hard, but you belong together…
1538. RESULT. My assessments are based on variance in the material. But these can be seen as trends. For some, the interview situation itself may have meant an extra stress, which has made them perform at a lower level. Gender or competition aspects, in the first place as an interviewer.
1539. Variation in how perceives the law of karma, as beautiful millimeter justice MK, or impersonal, Old Testament FL. What does that tell you about them?
1540. II AXIS. Generally, I think the older religions, and some of their modern variants (Hare Krsna, for example) can work elevating, stabilizing, maturizing — rather than tightening SIMP or PRIM. In that case, you might be able to find some CONS, and REGUL of course. Why? The god doctrine, the "fairy tales", the wonder, the grace, the traditions, the group focus, the old collectivist tracks.
1541. Two models of enlightenment. Available to anyone, at any time. Partly as a gradual outgrowth. In the new age, both are represented. This study focuses on the more esoteric new age, where the "path" is a metaphor for example, resting on assumptions about reincarnation and karma. "Fukaric" spirituality. (Esoteric enough, skip fukaric?)
1542. ASI (individual spirit, different kinds), FUKAR (different kinds of teachings), YINYANG (morlalutv, utv.ps)
1543. An axis where two kinds of regr o two kinds of rationale are deployed, vital, and the dominant ones out on the edges… Possibly vertically, with the child down there and the adult loin up… Surely concrete thinking, magical thinking, schizo couple? They are part of mental health. How do you decide if the new age is too bad, and for whom, and how it happens?
1544. In other respects, less concrete. The child is not mine, a mixedin of mom and dad's genes, and upbringing, but a free soul with its own past.
1545. Faber writes about crystals, power animals, shamanism – which is quite far from the kind of newness that this work focuses on. But his reflections certainly apt to some extent, and his ex illuminating.
1546. The concrete is set against the ability to symbolize. Children can't do that. Also, a lot of psychopathology is distinguished by a lack of symbolization. (Face value? What bit it?) It seems relevant to analyze the new age based on this ability.
1547. Int Dict of Psa: Psychoanalytic theory seems to highlight mainly negative aspects of paradoxicality, things that complicate analytical work.
1548. That the concept appears a little here and there, in Fowler, Akhtar, etc., when mental maturity is to be described is not so strange. In theology there is an old distinction between paradox and contradiction, the former is then considered a more mature form of spirituality. At Klein, one could say that depressive pose represents the paradox while the schiz-couple pos is more irreconcilable, contradictory, incompatible.
1549. Axioms, which exclude spiritual models of explanation from the start, as well as a lot of other possible things in other fields.
1550. "WITHOUT MERCY"
      • A study of the psychology of newness
      • What does the newness answer tell us about the newness
      • New answers to the eternal questions
      • A religious psychology interview study
      • An interview study on the New Age and the Eternal Questions
      • The New Age Answers the Eternal Questions
1551. I can't say that none of my respondents, even though I've called for followers of such things, like the name New Age.
1552. The different variants are thought systems. In ASI, they are different variants of spirituality. The latter is more about what and how the individual absorbs and makes of it. Can you have an FK thought system of the regulatory type? At the neurotic-pre-paradoxical level??
1553. Different to karma. That one can hurry, someone says, while this is foreign to another.
1554. SELECTION. Although this was not information that was gathered specifically, it can be inflated – based on professional experience and life history, that about half had a long-standing academic further education. Age, average 40 years? Men's kv: 4-7, stud: 3, pens: 2?,
1555. Employment/output: Ssk, doc, reef, pension bokh, healer, figure, bibl, journalisttud, ps-stud, elderly kv, konstn
1556. Treats the answers to the theodice question in particular as Kohlberg the answers he received from the Heinz story: It is not the answers themselves that are interesting, but how they respond. Could Fowler have used the theodice problem as his Heinz story? I don't think so, but it remains to be found out why. How can a Christian be expected to respond to the different levels? Letter faithful further down, referring to original sin or the Bible. But higher up? With gradually growing "mysticism", I think. The dogma of God's ways can provide relief here, and in no way does it hinder a personal commitment to alleviating any distress. The Christian has something to "grow in". This lacks the New Age supporter, the supporter of reincarnation and karma! At higher levels, the pressure is increasing! There's no way out, more than oblivion, or trying to shake off… Displacement! From the more fundamentalist solutions – "there's something coming back, to learn (punishment)" – an internal conflict is growing that is in practice inevitable. She can neither wholeheartedly defend nor refer to principles that sound so cold, and partly whose accuracy she cannot verify herself – which creates dissonance both before and after – but also not really disappoint or give up or replace with a model with less explanatory power! Love of truth makes it difficult in both cases. And she has to wear it herself. Alternatively, develop a heartfelt relationship of God, or have achieved one's own vision. Here the New Age is more like adulthood, where one does not clan slip, while a traditional spirituality more closely resembles. yes that the individual uses primitive defenses as denial, daydreams? (Interesting as otherwise this is a criticism that can be directed at the new age, to be more primitive. It can be in its consequences. In a different way than the Christian faith.)
1557. Does the field formed between the I and II axis call III or fully agree that this is the ASI value? But it seems useful to be able to specify the different ones.
1558. Introd two models to use when we go through and disk the results.
1559. AH who expresses itself both bluntly about the theocide problem and expresses the conflict. Minimal defense? Dissoc, cowardly out, or isolating belongs at the pre-paradoxical level. How at Kontr level. Switches, can both express (with)feeling, and rationally explain, and in another way paradox. And how do post-couples here differ from paradoxical level. Primary there is probably completely lacking in compassion, there is hardly concern or conflict.
1560. It requires the adjustment of reality, which Christian faith does not do to the same degree. (A little unexpected turn after a few months of work m thesis…)
1561. NEWAGE-CHRISTIAN. That the Christian faith can be more easily adapted says nothing about its value, explanatory power, the level of truth of its claims or beliefs. Choosing spirituality is probably something you rarely do consciously. Coincidences, personal contacts, and sometimes after careful consideration. One intr relationship is that the new-age supporter is probably not prepared to exchange his spirituality for another with lower explanatory power. The Newage supporter also has no doubt when confronted with her own or others' suffering (and it gets to her). She suffers herself.
1562. Hare Krishna would probably be an interesting group to interview with respect to ASI. I think the spread is big there. Spec I think of those who, with the help of this kind of spirituality (routines, togetherness, godliness) are helped to set up a psychosis-close or immature personality! (i.e. P3 for example)
1563. The New Age is a cross to bear. Almost everyone should have met it "too early". Those who have met it far too early may have it easiest.
1564. Primary = Concrete? "Cargo cults"? John Frum Cult
1565. Many of what I have been told has a non-symbolic character. It's concrete. Afraid of heights, then died like that. Curls in the stomach, then feelings that come loose.
1566. (Moses and Freud?) Abstraction, an output, compared to before. With that came the opportunity to think of God within you too? Something that was collected and one. Tribal gods, gods for special occasions, etc., are closer to the concrete. Cargo cults. It is not only different, it is more primitive and with it certain restrictions on possibilities? Pantheism feels more like a variation of this one. Probably the god that a sober contemporary Christian has is also not so different from the new-age god. A consciousness that fulfills everything, a source of power of love.
1567. How do you look at this? Is it just different, a variant of spirituality, or does it tell you something about the personality structure and/el level of functioning in spiritual and related issues?
1568. "PRIMARY" INCONSISTENT, FANTASTIC, FRAGMENTED, DIVIDED, AMBIVALENT, ARBITRABLE, PARTY-BALLARIAN, REACTIVE, BRANCHING, MUTATING (NOT-SPIRIT), REFLEXIVE
1569. Ancient wisdom is shared by all religions.
1570. Variables: Symbolic maturity (concrete), Empathy and others (lack of empathy. Compassion for animals contraindic), Ability to self-reflect
1571. "Blessed are the pure-hearted, for they will see God."
1572. Self-actualization is the second highest level, highest is "peak experiences"
1573. "PRIMARY" on the II axis. Concepts that describe how the individual REACTS to conflicting information and ambivalent emotions ("reconstructive"). Or who describes how she PERCEIVES the outside world ("formless"). Or a word that describes how the individual typically or able to HANDLE the conflicting, as a "degree designation" or yes a level (journeyman, master…) "Faced with conflicting impressions and impulses, the individual is able to react-function emotionally and cognitively at xx level." A word that worked both on sve&eng: shameless, life support, creative, automatic, faithful, by all means necessary, etc. Omni- , auto-, self-. trans- Reflexive. Oppositional. Stabilizing. Neutralizing. Balancing. Repeal. Disabling. All-powerful. Paranoid. Basal. Denial. Solitaire. Sovereign. Insular. Partisan.
1574. Don't have "spirit" as an ending? Modeling. Refiguring. Annulating. Transformational. Transmuting. Redeploying. Regroups… Reconstructive. Transformative. Reforming. Translation. Better with -al, -iv, -is. "Reconstructive."
1575. In this study there is a lot of reasoning that sounds pathologizing. But I want to clarify my basic hypothesis… The aspect of the new age that is in focus is how these beliefs put the individual in a state that is AS IF it were… It's more temporary conditions, more superficial conditions, reversible… It's like everyone can become psychotic under extreme pressure (or when we sleep) but actually having a psychosis is something else. Not soul the experience or the level of experience, but prognosis and so on. That can be found at a lower level in the prey to andl… Destr sects, brainwashing debate. In this case, there is less group pressure
1576. Cuts a part in processing both impressions and from within upcoming impulses.
1577. This concretism can give a direct, naïve impression. (Like BPO as well). But how does it determine whether it is the more original simplicity, or a recovered one? Recycled?
1578. Just focus on pressure from the outside? A word that captures – electricity does not lead the idea one way or the other – as far as this complex is concerned? The influence process? Superficial? Apparent? False (m pos meaning.. as false fly fungus?). Fictional, imaginary, illusory, apparant? Synthetic? Pseudo-? Misleading? Deceptive, unfounded, shallow, superficial? Or a discount that is hooked on much like "second order"? Isk? Situational? – Artad. – Similar? (Borderline-like).. I need several different ones because there are several types of terms… Benign. Benign. Harmless? Temporary. A throw of. Transient. Situations generated. Ideological BPO, for example. Spiritual. Spiritual. Hmm?? "Spiritually false self" sometimes just quotes? "False himself."
1579. In the material there is a spread. Voices critical of this concrete way of seeing find it simplistic. So there is a spread similar to that found in other spiritual directions, Christianity for example (Fowler). This study will neither be able to establish that this is 1) More common in the new age, nor 2) That such phenomena can occur "superficially", not reflect a deeper problem.
1580. Even in Fowler the idea that one's spirituality may be on a different level than functioning in general. Or does he mean that all kinds of functioning that, including feelings and relationships, are affected? For example, about the woman who has been the boss, but has an adol spirituality, which so a s remained" . But according to ASI, you can also go backwards, possibly temporarily. And the reduced functioning may be more limited?
1581. Hiearchic, sect, etc. Same as asi? ASI is "reversible" along the II axis, but basically irreversible along the I axis. Fowler does not claim "universal" validity.
1582. CRIT. STADIUM. KH feels as if she has passed the stage that Fowler calls the critical-atheistic when one tends to overestimate one's thinking skills, etc. (I'm on my way out of it.) Are these trends stimulated by the New Age? KH has opinions, has criticism, presents his faith, but with warmth, humor.
1583. WHY. Widespread pre-test. Underdiagn suffering (applies to both Granqvist's and my pop?), as well as people formation, both my profession and the general public. That not everyone is wacky (Ellis), to all psychoses is ex on andl utv (ref. Hunt? Lukoff?). Here are two goals: firstly, generally contribute to a more nuanced picture, it can be both so and so, and more specifically argue for a kind of "medium" problem that I think is valuable to have as a concept, and understand how it works. However, the balance of forces between disproportionate, medium-difficult problems and pathological level, cannot be answered. Also give a Swedish persp, anp to Sv conditions.
1584. Escaping responsibility build an adult life. Plus exproject anger. Passive grudge. Kick even, can bring excitement.
1585. "He showed me where the closet should be. That's how you're supposed to live. That's how you're going to die." (Heaven can wait, SvT1 2010-02-14)
1586. False sj. not so much theories, possible emergence, but phenomenological. How do you say, what does it mean, etc. Just for the intr of the upper right quadrant. It's pseudo-false, etc.
1587. Buddhism. Pure Buddhism does not fit in the model, but ordinary Buddhism perhaps, i.e. karma and perfection? Not so much reink? Ind perfection though?
1588. II axis. Paradoxicality, empathy, self-reflection, abstraction, diminished egocentrism. Variables that progress along towards level 5. Can everyone be summed up as diminished egocentrism? (Elkind, Piaget)
1589. The Hindu view is perceived superstitious, illogical or even unscientific. JS "… Or whatever the hell."
1590. MET. In accordance with the idea of the model, you must also take into account the calculations that the interview situation itself can make the individual perform below their usual level. Both this to be judged, questioned by kind of psychologist, regr. The attention that can arouse narc. O so v.
1591. A theoretical ambivalence with the P-axis. In general, you can't go backwards, but at least temporarily you do it quite often… In love, scared, stressed, etc. Here both aspects are realized: the sluggish and the fleeting. (The actual setup of this way a psa space should be useful otherwise as well?)
1592. Reaches homeopathic dilution. Jersild, DN 15feb10.
1593. New ageists defend this with scientific arguments. Know. For others, a poetic metaphor.
1594. God's ways are inscrutable, inexhaustible Where?
1595. RELATED. God and godson. A simplified model that relativizes all other bands and hierarchies. I see family in a PSA book. Which? Quinodoz? Insensitivity to what with whom. For example, barking out. Can leash to duck-ps after all?
1596. Or stages? Stern, Wrangsjö. First o second naivite tex, see as stages or lines el what?
1597. Krishnamurti. A piece of truth… The Devil. (help vs let)
1598. Everything is relative, except that everything is relative, because it is absolute, etc. Who?
1599. The angle I have on new age is suitable for just qualifiers? But can't determine causality, or rule out Granqvist causalities.
1600. Belongs to the "believers" in Wikström's (1998, Seeing the Hidden) division into four cat (Gudmundson)… (The spiritual seekers, consumers, those who seek entertainment, the believers.) Ex Martinus, in Gudmundsson!
1601. Paradoxes of the New Age. G.
1602. I old soul: Problems – or more a sign of play, open-top to primary prose, trust in interviewers, etc.? As in graphology: Is it the strength of energy (good), or the weakness of resistance (bad)? Or strong-strong, weak-strong, weak-weak? This is relevant even to the challenge or pressure the doctrine puts on the psyche, and personal maturity. "Lower-level harmony, such as children, and disharmony at a higher level, such as the responsibility of adulthood." The harmonious Christian vs. the pressed new-age-aren for example…. And the teenager as an intr middle form. "Stress-Vulnerability Model! 4-sided.
1603. The 2. It's about fantasies, not an end in itself. Freud's original or developed trauma theory?
1604. I & II axes. What percentage were found at the different levels? Should be available for psych, immature, neurotic, etc. Even for Fowlers 1-7??
1605. REINK MEMORIES. Strong feelings for my child – for having met many times before. Good for duck? And how different from the usual fund around Pelle is so similar to grandpa, yours and datt?
1606. I want to make some claims that I hope will be substantiated. Or we'll have to settle for a kind of intuitive validity. Too much or too little embarrasses everything. I learned this in graphology, where different characters were collected. A characteristic that was all too common, i.e. the existence of the opposite was low, then a negative interpretation was close. Another thing from graphology: To determine whether, for example, a discordant expression was determined by the power of impulse or the weakness of resistance.
1607. Pre-, Post- describes a before and after, rather than a below and over, or smaller and larger. The right ass?
1608. The church in Knutby, for example. What would an analysis using ASI look like? That most people acted simplistly, as drunk, that's one thing. They were drawn in, from a simplistic perspective, etc. Who was truly "immature", whose awakening or regret is real? Hypothetical… There it was
1609. Bride of Christ
1610. RGUL Ordinary publisher member
1611. SMPL Many
1612. PRIM Nanny
1613. CONS Helge F (via long-term call contact after?..)
1614. Primary is the good, secondary the worse (just words, or also reflects something else.. El clusters with the tab on becoming like a child, completely free from narcissism, psychotics are obsessed with things?)
1615. The question of whether the transition note comes from the child himself or from the outside world must not be asked! Winnicott writes, about how parents should relate to the child. Jmfr examines human spirituality, the II axis, etc. Similarity?
1616. Holism, body and soul. Do you have to say that the new age was early? Damasio today, the view of psychosomatics (the book T9). But what are the risks of this "holism"?
1617. I've been thinking for years in terms of "auras" and charisma, even though it's not something I can see. But it fits so well, is so easy to translate into colors, color depth, shine, clarity, complexity, etc. Parallels also here between bar-young-adult and stages of soul svolution. And that an otherwise mature psyche can be overshadowed by a "teenage layer" more temporarily.
1618. SICK ANDL. In psychiatry, you have a cut-off limit, where something should cause tangible difficulties etc, for individuals and the environment, to be described as sick. Where to draw the line in the spiritual? The same symptoms to look for? Or?
1619. Misbelies? Pathology? Criteria: Common in individual culture? How important to the individual, important? Is it perceived concretely, rather than symbolically, i.e. open to interpretation? Plausible or bizarre?
1620. Two angles of attack. Treat as a group. Main method. But then take the opportunity to make some observations about differences between the spirituality of individual informants. For example, they seem to differ in degree of "inner coherence". The view of perfection (rebel el love… However, the duality is supported by Fowler!) Nat is this subjectively experienced. But perhaps someone else can explore this in some other way.
1621. The notion that one is reborn partly with the same individuals, in new constellations, seems general. However, not everyone is willing to speculate here or share any information. Changing gender or not is a matter of contention.
1622. CONDITION. Andrzej Werbart in the preface to Taming Loneliness (Quinodoz, 1996?). Also in any text about Exist conditions. Guilt naturally feel, we can't go nagging for life and hurting others. Anxiety. These themes have guided how to explore the New Age.
1623. It is always possible to defend research by saying that if something can be researched, it is also commendable and has value. I think that this study not only fulfils this general requirement, but also that it is important to investigate it. But I have to ask myself why I'm doing it. Where does my motivation come from? A long-standing not straightforward relationship with this religious subculture and its beliefs.
1624. I believe that the New Age is part of a group of phenomena or subcultures that can tempt the individual to – and make possible – postpone reconciliation with (adult) life's conditions, the existential conditions. I am writing postponement, because I think fortunately these conditions are allowed to catch up with most of us. If someone at the adventure manages to hold the opponent's pole until the end, hair this to the margin of the phenomenon. Then we are probably talking about pathology.
1625. A zoological concept. But it is also used here and there in the new age. It's a paradox in itself: you can't be centered around "everything", right? But that's the feeling I get in my conversations with my interviewees. How this perception or perception of the context and meaning of all things is so central to them. Message. All meaningful.
1626. ILL HEALTH. Programming. Spirits (the guy on course, YW). Kundalini. (Which then speaks of the nerves? Ngt that doesn't really have to do with personality? Ego. Infl from past lives. The pap from the twin soul. (Signs of mature spirit if not having such a disguise? Like Martinus, JS…?)
1627. Children have less ability to harbor the contradictory, the indigestible (Sandell, 2000). Proj id, externalizations, are ways of dealing. "Free the inner world from that which cannot be embraced or endured." In adults, the existential questions pose challenges that touch or exceed the individual's ability to accommodate. Paradoxes. You have to die even though you live and want to live. Teodice, etc. But also frustration, jealousy, disappointment, anger? To be more poor, sick, than others. Which makes fung at e.g. K level, although eg at Pre-p level? Schiz pair lower, depr higher always?
1628. How rel Depr & Schizo pair position to Regr &amp Rat? And to the dominant and vital variant of these? And to Primary and Secondary? Adversarial and paradoxical?
1629. P and non-coherence are two different things. The latter sometimes a form of dissociation. Congruent? Coherent. The difference?
1630. Have firm opinions about themselves, and polarized. You are an old soul, intuitive. I need that and that. I want to work for the light. Adversarial? A worldview of struggling forces, parties, frictions.
1631. _ _  _  _  _

1632. Ambivalen god image – extremely demanding. If you don't have ambivalent capacity, what will be ambivalence?
1633. Evil ignorance?
1634. Signs of omnipot thinking (via media data, etc.)
1635. Signs of matured over the years, to higher org level etc? When I felt bad, etc.
1636. Symbolism (tides ink, for example) that in others stops at night dreams, art fantasies, daytime…
1637. Other expectations of close relationships. Remembering that you looked up to your father as God becomes remarkable, perhaps because you are just "two people who have met on the path of life"?
1638. Tolerance, humility. You don't know anything about other people's past lives, or circumstances, or homework.
1639. Different explanatory systems. themselves based on reink and upbringing, parents based on growing up
1640. Salvation suddenly in adulthood (Granqvist)
1641. List all references they provide: Marianne F, Di Leva, Martinus, Tolle, etc.
1642. Easily distorted reality?… See Jesus, and "cheeky and cheeky," liberating… o so v
1643. Internal consistency, internal validity? On the one hand become Christlike, i.e., all virtues, and as Jesus was brash and cheeky, had family…
1644. . The Church decides what should be in the Bible
1645. Fatalism? It will turn out…
1646. To equate ideals/visions with that things have already basically happened. In adolescent youth, both in the new act in the face of claims about the Mayan calendar, div revelations, reincarnation information, etc.
1647. Degree of perseverance. I've been in a writer's group of 15 years, have two or three children… Sign.
1648. A God who is alive and trustworthy, or other "helpers" who are there, and who you may be able to seek contact with yourself? "Pretend buddy", your "higher self" who is not me but at the same time it is… (Granqvist's research.)
1649. Here and there. These upper layers, one of these exalted creatures. What do you say with "here"? Integrated, or too close?
1650. In this society, everyone wants scapegoats. Victims and perpetrators suffer just as much. Some insensitivity. Turned off? Fend for yourself.
1651. Solidarity with animals, even they have great value… Are there of several kinds? One that is at the expense of humanity or is a kind of passive aggressiveness?? Etc. Vegetarianism, for example. If you are a vegetarian, you can be accused of fanaticism, if you claim the equal value of animals but do not know, then you are a hypocrite? (As with PSA)
1652. That you yourself assert absolute beliefs – there is an absolute truth – but at the same time you see the same tendency in materialism / church / science etc., so how to claim this. The teenager's dilemma.
1653. I'm tired of negative media reports. Overinterpretation of all the neg. But if it's as terrible as they say, shouldn't you know? Rationalization? Isolation? (note!)
1654. Gender equality is badly thought of the Arab world. Projection..
1655. How do you see them today? Humour? As with crisis when the third child was in preschool age "oh I get another one, but mind me"

1656. DISK. Questionable with the name of the survey itself "Nyandlighet – alternative answers to the eternal questions", since this can lead respondents to want to present their experience world as more odd than they actually are? But probably a little risk.
1657. "Traditionally, there are those who are ready for…" Hierarchical thinking can be more or remembered clearly or sanctioned by the doctrine.
1658. Group or not group, positive and negative… Assemblies… It really has different sides. With F it feels unproblematic, and the "individualism" of some others, as more ominous or remarkable. This is interesting partly from a sect perspective and partly from Fowler-persp
1659. The ecumenical – that truth is represented in all religions etc – and compare this with Fowler's level 7, as well as ASI levels 5 and lower respectively. But also find it in the descriptions of Fowler who do not speak in this direction, that it can also cover the "new age"?
1660. Criticism of postmodernism, the zeitgeist… Modernist theories
1661. Intellectualizing discussion of suffering, even though the respondent is perceived as a normal, sentient person… SIMPL? It kind of goes "not together." Gets the feeling of a young soldier who has been assigned to some dubious task, and gets to stand and try to defend it.
1662. New people try to reconcile impossible things… Where the religious can smooth it over, or get it together, referring to the miracle or wonder. The New Ager stands as the child in Granqvist's research, the disorganized, who try to put together the "bad" with the "good" in the world. And when they themselves claim that it is possible, they isolate feelings (i.e., do not pretend to talk about people's suffering, that this should have "meaning"), and on the other hand, those arguments go a long way… Much like children defending their parents and being prepared to take responsibility… Note that I don't really say anything about the truth, just that it all seems like it all requires a cognitive and emotional operation that can come at a high price.
1663. However elaborated the doctrine is – and I think I have encountered more or less coherent thought systems in my study – you still stand there with a similar problem, which becomes extra clear perhaps precisely in the encounter with the eternal questions. Perhaps the theodice problem is the focal point itself. That's where it becomes clear. It feels old-fashioned, and modern man has gotten rid of this by simply beating away the idea of a metaphysical order in existence, but for the New Age – perhaps even more than for the traditional Christian, it is burning. Or should be. Some may have been consigned to the lower layers of consciousness. The people I have met cannot live without further ado that other people suffer, that life is layered in different "castes" for example… These are democratic, compassionate, normal Western individuals. These are not brainwashed lunatics. The hardest part is for people on an immature level. People at a mature level can probably round it off something like that, don't get involved so completely with all levels of themselves, so to speak… But I consider it to be a virtually impossible task, not only difficult, but an impossible cognitive and emotional operation.
1664. Eternal and temporal perspective, a way to solve it… In the big picture, very positive, but in the everyday perspective quite pessimistic. What do you mean by that, what does that mean? Here can be shown the health of the individual, ambivalence… In the face of the impossible task. You just have to get it together. A less healthy person may be able to settle for "final" solutions, the perfect working machine. But both are forced to compromise on their humanity!
1665. A less coherent (Gnosticism compared to, for example, a later edition of Theosophy, such as Martinus cosmology) – more mystified, not so thorough, personal or dedicated to the worldview – may actually have the good in it that it leaves pockets for the human to winter, if you will. There are systems of thought that are more similar to traditional religion. Although they claim to have answers to most things, big machines are… it is incomplete, and therefore liberating in some sense. It is clear, with, for example, FL, that the empathetic/emotional in him is expressed in the difficult-to-understand explanations about the small and large perspective.
1666. Less coherent? Yes, that you look positively to the future, that everyone will move forward, but today not everyone has those opportunities, why not? A gap. You can grieve, I wonder. A more coherent doctrine offers/doesn't have that gap. Not everyone has those opportunities today because… o.v. The view of the meaning of suffering. To understand the "meaning" of suffering, what does it mean, what do you say? Why do we be reassured by this? For the sake of one's own perceived suffering, or for the opportunity to understand everything in the world – even at the price that one then needs to refine, simplify one's perspective? (After all, a cosmologist doesn't have to waste time and feelings – like fl – on those who live "under a theocracy in Iran and don't have those opportunities.") The cosmologist has answers as to why this is the case.
1667. Three kinds of teachings in the material? A less coherent, darker (Gnosticism). A less coherent, brighter ("new age"). A more coherent, brighter (cosmology). And in addition, coherent-dark (ordinary matteristic pessimism; one can imagine some form of Satanism, too). Ordinary Christianity? Light-noncoherent? (or on the border between light-dark, as well as ordinary materialism?) The ones that take the most beating are probably the bright ones, and perhaps the bright-coherent more than the others, oddly enough. (A 4-fielder: light-dark on one axis, noncoh coherence on the other).
1668. The less coherent doctrine, with its gaps, can have the negative effect – as well as Christianity – that it becomes a question of "good" and "evil will". If the individual really made an effort, then… That aspect is not found in dark, coherent, kind of ordinary materialism… Then you can hope for those who are having a hard time, but also think that if it is not possible, it is not possible, it is a tender world.
1669. Have sorted out small words that might have been special to a particular respondent as well, many: like, and so on, in a way, you know, but I mean, like that, like that, and things like that, really (when it's padding)… Even at the time of enrolment, sometimes left standing only to give personal life to the text, and because they "round off", which was probably partly their function.
1670. Telepathy… Attachment performances/delusions… "Your thoughts don't end where your brain ends."
1671. ASI + FIGURE ON TEACHINGS. Who do you want to distance yourself from, and on what grounds, with what arguments? Perhaps it is important to study the variance between teachings/spiritually interested? And how to distance yourself, where is the material for the individual analysis? (FL, for example, wants to distance itself from the overly fuzzy, within the new age, but still has a visibly conciliatory – non-divisive – attitude to the phenomenon, unlike other respondents)!
1672. Way of life… Live cleanly, without drugs, also to facilitate the spiritual path, and that the state of the body affects consciousness. And what an approach you have to it, how hard you are to yourself. "My intellectual work requires (laughter) coffee. And so it is good." And how to look at the deviations or "frivolity" of others (respectively steadfastness, "purity") – without even noticing it, or witing power on it, attention – or condemning, moralizing (remember my own that people did not "measure up" – ADOL! – but also distancing by far gracious approval.
1673. Relationship to modernism postmodernism… FL. A doctrine from the old days, which one can reflect on or see as "everything was better then"
1674. How do you see getting older, what changes does the individual see, how does he interpret them? Fl says he thinks it's pretty good to get older. For example,
1675. DEMONSTRATIVE PRONOUNS. "No longer this divided figure." What does it say if the person uses here, instead of there, in such a context. Does that say anything about the level of integration? Or phase in processing experience? Or diatal, individual variation only.
1676. Metaphors for the search, the spiritual interest: FL returns to "a path", a path. It is not that everything is fixed and finished, but the spiritual growth is to be regarded as a path…
1677. AGING VS. SPIRITUAL UTV. How the individual interprets increased maturity or satisfaction in life. Is it a natural effect of aging, or is it an effect that comes from the spiritual interest, spiritual advancement? FL both-and as it seems.
1678. UPBRINGING. What does it tell us about childhood and growing up? Someone says childhood was good, good family and everything, but the youth was difficult. Another that already childhood was difficult with neglect and coldness. What indications or tips do it give for the I-axis to be observant of, threads? (Patterns, things that respondents had in common, and where they differ.)
1679. To see life patterns as signs of what lives you have lived before. Fl read a lot and kept to himself. Based on the new age, one could think "monk" for example. We can be different because of where we have behind us, individual experiences, satieties, desire… What is variation on height, so to speak, and what are variations in width? The danger of letting reality have "face value"? (You could say that.) Specifically, that means…
1680. One cannot exclude certain mythologising, "personal fable"?, a tendency perhaps reinforced by the fact that worldviews so clearly envision a walk from light to darkness, from lower forms to higher. That you then want to read in that a development has taken place, from darker to brighter karma. But also something heroic. Or?
1681. "Maybe I lived a normal life." Mythologising, common then, not so common today. What is unusual today?
1682. One risk with the new age is that the usual life course, the "age ladder", is disqualified. One ignores maturation factors that deal with the current life. And
1683. The soul, the spirit, the individual… FL seems to think of an DEN that chooses to incarnate (where MK teaches that it is about the same individual who wanders from body to body) and that the "person" is something else.
1684. "30 years of age" in several respondents, citing various sources. This is interesting given new neurological findings that the purely physical-neurological maturity continues until you are much older than you might have imagined before. The fact that people mature over the years is one thing, but that some parts of the brain – whose functions you can reasonably in between, the frontal lobe (s) for example – are actually not fully formed until you are about 25.
1685. Impersonal, but it still "knows everyone by name"… The need for God, if you have it, and how it manifests itself. Anyone who has the need may even succeed in finding "God" in a rather mechanistic new-age doctrine – and conversely, those who do not want/can/dare to depersonalize it even where the personal relationship of God is taught.
1686. SEX. Relationships. Fl tells us about the ideal, what would be the utopian, "but it is almost not possible to realize", and there it feels like he is speaking from a lower level than his actual, the doctrine speaks, the system…

1687. I've taken a medium course and got in touch with those who don't exist anymore, so she knows they're there… How do you look at this? Mystical experience, overconfidence, self-suffoing, vivid imagination?
1688. Extreme transparency. Do not reject and so on
1689. Crises… Included in the image of what shaped one to who you are
1690. The body reacted to it (Forum-uppl)… Somatization, displacement, and that it tells us something about a worldview (except that it can be absolutely true… body and psyche are together, etc.)
1691. "Curiosity"… Masochism, supported by the New Age, was vulnerable, naïve
1692. SCIENTIFICITY. Letting things close to you… openness. In medium: Now comes a Jesus figure. Well, how am I supposed to know? That you have a general, ideological – as well as personality, perhaps – openness, do not want to dismiss things immediately. Because the world is big, so big… Openness to both the magic, as well as that which transcends time and space, life and death. But still have to set boundaries! But what about low evidentiary requirements? (It was grandpa! Because he had something with ladders… The teachers said that if you can't prove it, it's not approved.) However, it is an openness that can be perceived as enviable. For example, a psychotherapist can benefit. But it also overlaps with symptoms of perhaps… histrionic or schizotype personality type (dsm/pdm ref!)
1693. About improving quotes… If you do not remove some small words and enter grammatically correct endings, then the person makes a very bad impression. Especially when the quotes are interspersed with academic text. These statements have also taken place where the parties have been able to see each other, accompanied by gestures, breathing, etc., emphasis, phrases. So it would be unfair and potentially very misleading not to – in the transcription itself, when you get more impressions than then becomes the text – to not frown on the quotes a little. It is also the anonymity requirement that is made that you may need to change yours and datt, perhaps. Also get rid of the dialectal, the person special idiom.
1694. Thank you to my respondents for sharing their experiences. I hope that no one will take too badly and regret their participation if they take part in this essay. The contrast between the stories quoted and the academic reasoning that belonged to this context can also be great. But I want them to understand that I really had and have a genuine interest in this area, as a private person and now as a future psychologist, to be able to better understand myself in this area that is on the border – or completely on the side – of what is scientifically fully explored. That they should be able to feel anyway that it can be an expression of a search for truth, even if I formulate some possible objections or questions about the phenomenon of newness/ new age.
1695. CONCRETE. "Yes, it was such misery experiences that made life difficult, memories and…" as the medium threw out. A concrete view of the difficult, analogous to enemas, purification cures, etc. But that actually has some support in such research done on psychology and psychotherapy. (And one can only make a connection to ECT treatment, which also seems to be able to lift off or blow clean in a rather miraculous way.) Body memories. Cell memories.
1696. Concrete. Curling in the stomach… Then something clears out, like a street well that's kleggat again. Concrete, magical. The difference between understanding something poetic, metaphorical (who then talks about a dream with his therapist… a talking dog) or to understand it as completely concrete. (Jmfr. Transpers.ps., about this with "body" yours and datt). Here is something that cannot be passed: Within the new age, one reasoned strikingly concretely. Such a concrete approach is not what is common in adults. Normally we find such things in children and in natural religions (and perhaps as reminiscences in the usual higher religions, for example, in the mystique of transubstantiation, that is, that communion wine and bread are actually the body of Christ, etc.). On the psychopathological spectrum, we encounter it most markedly in psychotic delusions, and in slightly different forms in people with borderline/personality disorder, that is, they tend to perceive things concretely. The night dream about one's psychotherapist is hard to talk about as something "third", because the dream is perceived too concretely: It was the therapist, why were you angry, I have not done you anything, etc. This is a central part of the new age. Thinking about someone can be that person is thinking of me, that you are "catching up" vibrations. When the stomach is curing, it's simply hard feelings that come off… If one tries to problematize this, so to speak, partly "from within" the new-age doctrine itself, could one hypothesize that there really is something true in this "concrete" approach to one's impressions and experiences, but that it requires a certain degree of maturity to be able to handle this knowledge so that not too much of old layers are activated? That strings begin to "reason" (ASI, II axis) Hunt (ref) touches on the issue from a transpersonal psychological point of view, that it is often not possible to avoid the activation of old layers, such as narcissistic problems. In the religious, this has a parallel to literal belief – Lennart Koskinen wishes to correct Carola who has stated that the earthquake in Haiti can be understood in the light of the description of the last time in Revelation Carola refers to the book of revelation that speaks of the end times. But there is no indication whatsoever as to when this would happen. Hopefully it will take many billions of years. "He believes that in free church circles, of which Carola has been a part, the content of the Bible has often been overinterpreted. "I understand that she has a free church background and is used to interpreting literally. (AB network (2010-02-04)
1697. FACE VALUE. "That it seems…" (Face value= "the apparent worth as opposed to the real worth") He has experienced God, fulfilled by God's power, so in His books there are the answers to all my questions. Not unlike when someone says they had a revelation of, for example, the Virgin Mary, and people make pilgrimages there.
1698. OUTER-INNER. Projecting out… Dad comes back after his death, stands there and smiles. Her feelings, or her father's? Projection into a created reality. Hallucinatory refill?
1699. The father who messed it up: Asch, I'll have to fix the next life. Like the person who thinks so about not having children, that it did in previous lives.
1700. SELF-SUFFICIENCY. Before incarnating, now I'm going to do a lap with that, something to work on. Not even a God has a hand in the game.
1701. That's all we're learning. What kind of Image of God is that? "It's for your own good, you're forcing me to do it," he said.
1702. There will be more and more suffering.
1703. PASSIVE AGGR. Like tormenting insects or animals. That others have to suffer a lot, that's the way it must be. (As Christian said, we can't at this point include that everything is very good… But when we're trying, like in the new age… What mental surgeries do we have to do to prevent sparks? We need to travel to a level where this is not a contradiction. Like "Stockholm Syndrome"… This is so crazy, that you…?? Otherwise disassociation or psychosis. Identification with aggressor, as Granqvist's results might suggest?) "Jargon." Parallel to psychobabbel. intellectualization in relation to one's own difficult experiences.
1704. RELIGO-BABBEL. Dealing with the biggest issues, the tedice problem for example, with a learned jargon that has an equivalent in psychotherapy, where the client learned what sounds good, what to say, etc. Isolation of emotions, intellectualization…
1705. The importance of suffering in one's own life. When I went there with kids and old people… then nothing happened. (Jmfr research that the new age is also an emancipatory phenomenon, for women who do something for themselves!) Perhaps it can also be seen that the new age contains a kind of human knowledge, which is often expensively purchased, via crises such as (ref), which is about suffering actually leading to a richer life? (Is it a logical fallacy that it may not be possible to reverse? Suffering often leads to a richer life – but does a richer life require you to suffer?)
1706. Solidarity with all living things. Why should we have more rights than a cow? With the philosophical-ideological dismantling of family ties, blood ties, parner ties, does a solidarity with all living things grow? This attitude can also be similar to that which children can have, a kind of care for the animals. Why do children experience this? And why will they eventually abandon this solidarity? A reprioritization? Can this be understood from Piaget, for example, or developmental psychology. That it disappears with the child starting to build trusting, mutual, bonds with individuals outside the family. Do you become human among men, instead of just being brother, sister, child? And then naturally a distance arises from animals as a category? Can one then also imagine that a difficulty in solidifying with other people – on a scale from disappointment to personhood disorder – makes an upprioritization of the animals easier to do. However, such a causal relationship is off the main track of this investigation. (I think it can partly be supported in the research of Granqvist and others, as well as studies done by animal rights activists, etc. It's also a chablon: The person who doesn't like humans and instead turns to the animals.) More pertinent is to ask whether it can also work in reverse: that an ideologically imposed solidarity with animals can deprioritize solidarity with people, and ultimately create difficulties in functioning in society? Here, the "ingroup-outgroup" theory is relevant. Fowler postulates stage seven, as if here the individual has overcome this duality. But such a "victory" over this human tendency can in any case appear at earlier stages, and then cause problems, alternatives to be a symptom of difficulties to reciprocity or intimacy. (The fact that the individual joins men as his "ingroup" – while the animals are "outgroup" – may not be the goal, but it is in important respects an advance compared to the child's natural egocentrism, during which period it can also express a very great solidarity with the animals.
1707. UNPRONNY. Simplifications of the world situation, of history, in the view of other peoples, development, etc. Or is it our postmodern view that makes it too complicated (FL).
1708. It seems to be unclear to the respondents what I was really looking for. Many people wonder how to get some of this together, wouldn't it have been better with strict question-answering. Someone complains that we lose track all the time… Could have been clearer with purpose, even if it wasn't entirely clear to me either? However, the subject is psychology, and my interest was in their personal perceptions…
1709. What does a person develop? Is it suffering, is it conscious decision and practice, is it increased self-knowledge, is it an increased knowledge of how life really works? Here I think of myself as a "zone of aproximal development" (Vygotsky), that in favorable cases inspiration and guidance can help the individual overcome his limitations or take a step further, with, for example, the doctrine or philosophy of life as support. If the demands or ambitions – or the shame of failure – become too great, the individual may be pressured to solve it in an intra-Saxon way. The establishment of a "false self" (Winnicott), a narcissian personality structure. Compromise.
1710. Listening to some new age reasoning can give a slightly distressing feeling, much like listening to a child speaking adult language, about adult things. That may be true, but it strikes one more could be the discrepancy. The balance between reaching out and forward, and doing it too much.
1711. LOVE OF HATE. To the Church (as to science, and for example quantum physics). Jesus is the great ideal, but the Church has no high thoughts. The Gospel of Thomas, which the church tried to hide. Elkind on the split feelings towards the parents? If you find something wrong, is everything wrong? Now you have to think for yourself.
1712. FACE V. The Gospel of Thomas. It says what he said, and you have to think for yourself.
1713. THE NEED FOR REL. If there's a disaster, you go to church. The church is a forum. (AA)
1714. Janice, my daughter, she doesn't want to hear about this. Reflects age, what is and can be relevant in life, if it toughs up "normal".
1715. CONFLICT RESOLUTION. Difficult relationship with mom. I'd rather not see her, I'd be the best. This decoupling, with ideology and reincarnation theory, provides some relief, but also possibly lowers the motivation to sort out, after all, you do not belong together… Psychotic denial. Escape?
1716. How my respondents think about sects and such. "There were some people who got caught up in this," AA said.
1717. In some sense, it was a wallraff project. Although I had a fairly great knowledge of the subject, I have had to hide my own interest, and ask naïve questions, even about things I had knowledge of. Also to get the interviewee to have their say, and explain certain things from scratch and in their own words. However, at the beginning of each interview, I have said that at the end I can tell you about my interests and my entrance to the project, if they would like. Many times it has also happened. At some point, I have also during the interview let the interviewee understand that I am not quite as naïve as my questions have given the appearance of. But there has been a small dilemma.
1718. PARENT-CHILD. Ask my kids for advice, they are more developed, have more experiences from past lives… Risk of betraying parental role? Or healthy and good with not so strict role?
1719. Rationalization. If you go wrong, maybe there was a moose on the other way.
1720. Better put on the first push, so you don't have to go to the big sledgehammer. A more FK thought system (MK more RF!)
1721. I know that God exists, unlike the believers who believe. Martinus knows, and I think I know too. But when questioned so softens, but there remains some confusion and lack of distinction between believers and knowledge.
1722. LOVE. A slightly banal one-sided view of what love is. Discussion with a deeply believing woman who said that sin exists, for without sin there is no love. Perhaps a more mature opinion after all?
1723. Criticism of society, replacing all politicians with wise people. They're not ripe for me to be head of the United Nations yet.
1724. HIS OWN DARKNESS. The heavenly kingdom on earth when everyone has had enough, not infrequently the condition applies to the others… To see your own darkness. Integrate. If there's one thing you can say about the New Age, and the talk of love, it's that the darkness is often placed out on the community or church or business leaders… A us and them thinking that can be hot, and similar to… yes political sectarianism or terrorism or, yes, the adolescence.
1725. Goal or not? Both extremes can be criticized. The first is naïve, short-sighted, the second too theoretical, which at worst manages to convince oneself that one understands.
1726. VEGANISM WAR. Children and young people have ideals, and turn against carnivores as against war. Why? But in the background is an as yet undeveloped capacity for reciprocity and solidarity. Why should a country kill a person? That it can be an act of solidarity to be prepared to risk one's life for others who may be weaker. Hunting is an ancient occupation and slaughter is a craft that has had a place and still has, in almost every society. O so v.
1727. Overconfidence in the power of thought, and then also in such forms of therapy, for example, which rest on one's own responsibility and change of thought patterns. So the talk of inner healing and so on, an inner truth, etc., is set certain limits.
1728. I don't like to do pointless things, because I've been shot. Fear of heights then fell down and died in previous lives. It's different from Lena in the woods, who doesn't want to throw butts… Or to remember and retell dreams. Is symbolization lacking?
1729. That in the vicinity of the light, both target images and possibly idealized individuals who act as an example, you become quite dark yourself. My huge load of negative thoughts. It cannot be ruled out that the problems my respondents have experienced or experience are particularly great – or that they accurately assess, for example, the dangers of negative thoughts and the attention that should be given to this – but it cannot be ruled out that it is also a contrast phenomenon.
1730. WAY. Path. Development. Various metaphors that may seem quite modernist, from point A to B, even though doctrine as such favors holism, the eternal, limitless. How to explain this seeming duality? (McWilliams writes about how what you have a problem with is what you want to teach? Here fits the theory of "projection"?)
1731. Important place. Bring some info about this business, turnover, history, direction. Why and why did I choose to advertise there? Many people refer to that place, that it is important.
1732. Impulses. How do you deal with aggression? What the respondent tells from her life, how she tells… Passive aggressiveness, displacement, projection… Or simply, bluntly tells me that when the neighbor makes me crazy, but with some mastered humor.
1733. Fukar classifies a person's thought system, philosophy of life, or learning. ASI rates species of spirituality (II axis shows "level", what does ASI show compared to FUKAR?)
1734. NewAge paradoxes: 1) Everything is moving forward, but maybe want to try to influence anyway… 2) All suffering is self-generated and good… But it's terrible, damn it! 3) Everything is living consciousness, but how can there be a god, really? Anyone who (succeeds) settles down is either a mystic or has succeeded in some intra-Saxon operation, to settle in. The good thing is to be in the middle of it!
1735. In some sense, it is the same principle that Kohlberg used: It is not what the person answers, but how he answers the question. Now, in my sample, I have only one slicer of spirituality — they all share a karma reincarnation model, by and large — and if you had asked people with different kinds of spirituality, the spread would be greater. But also in my sample there is an interesting spread, from relatively immature to relatively mature. The big questions, the meaning of suffering…
1736. The most common are the values of I and II axles are reasonably interrelated. But the exceptions are interesting. And to demonstrate things in the new age that can shift this, as well as what can shift in one direction or another. "Residuals"?
1737. Being raises questions.
1738. If you have a symbolic relationship with concepts and thoughts in your worldview… Can make up your own words, seem to be able to see relatively, from different perspectives. Not life and death. "No, it's not logic, logic is…" e.g.
1739. FAITH-KNOWS. You ask… I believe in M…
1740. The ant in Bandhagen does not know that Stureby exists.
1741. Distinguish between courage – leaving the church because of their view of homosexuals, e.g. as KH – and where social criticism feels very exprojective, sweeping. An example of the Kohlberg method: the same answer, but with different meanings, perhaps even the same word, but partly different charge and drive
1742. How would one judge KH who requests to leave the Church of Sweden, who feels a boredom at priests, etc. Perhaps there is some risk that she will be assessed as stage 3 (adol/young adult?)? But from a broader perspective, perhaps one can instead see it as stage 5 or 6 even? (3-4 in ASI)
1743. I've left the church… But at the same time, I don't think there's chance, everything makes sense, and yet… "and yet"…
1744. SELF-REFL. Ability to self-reflect, a balanced self-criticism. To stay open, that you might want something on the surface but something else in depth… What Fowler writes about feeling both his constructive and destructive side… (The opposite is "we lightworkers," roughly.)
1745. "Diagnostic signs"… Passion vs fanaticism, rigidity… Courage vs projection/displacement… Psychological jargon to try to orient themselves, make themselves understood vs " psychobabbel"… Interest vs seduction… Self-esteem vs. overly marked narcissism…
1746. Do you have a free will or should I just sit on my chair?
1747. Imagination, symbolism. Advanced vision that this respondent has. Criticism of anthroposofin, who wants to command the symbolic (perhaps one can see it as).
1748. The newness of its own "materialism". Double that. As KH describes so well in relation to Walldorf. "Hypocrisy"? Or which Elkind category fits this?
1749. Firstly, how the individual manages to digest or deal with the contradictory. But also in which the other individual deals with (well it belongs together) the contradiction in himself, to contradict himself and so on… "I'm telling you to think right… But I think kids os v" And how rightly distinguish one from the other? How do you deal with contradictions? Regressive, aggressive… or mature affirmative, with humor, self-distance. Like a "third"…
1750. Two kinds of freedom. Not wanting to be stuck, there are of several kinds. Can we simply talk about two variants, primary and secondary? Also in the case of symb… that you can connect it to sec-primary (that another layer has been added)…
1751. SYMB-KONKR. Also in the case of symbolic-concrete, pure it to secondary-primary (precisely that then a layer has been added?) Linguistically "the double articulation" (but also with all sorts of objections: even cultures without our monotheism have reached modernity… and countries with "iconographic" – I think – language, Chinese, etc.)
1752. "No one believes this hell today." Good point. The starting field is much more even than you might think… The New Age has also influenced what one thinks of as Christianity (am surveys that show mixing! With the reservation that it is difficult to use the state from the United States)
1753. OCCULT UPL. Almost everyone had occult experiences. Jmfr research from the US, Hunt etc, which says that so many have had mysterious experiences. There seems to be, whether there are aspects that neuroscience will be able to give us reasonable explanations for, or if it is something else. "Dark Numbers"
1754. How to imagine the enlightened state, the goal. What will this add? Focus on being safe and complete, or more how towards the surroundings, for example? And if you long to go there, and why you long or not long. (KH, for example, doesn't long, while others seem to. Why?)
1755. SELECTION. It may be that my respondents would not think that the differences are too great for them to form a homogeneous group (e.g. for and against). And my concept of "fukaric" spirituality can be arbitrarily composed. But I still perceive the mix of these special performances as partly an expression of a kind of average-new-age, and partly as very central (supported by Granqvist). Then I can experience that the worldviews presented can exhibit different levels of what could be called an inner coherence, i.e. a kind of internal logic (which must not be confused with truth). Here my own prehistory and own preferences can come into play, and I'm not going to draw any big switches on such finds.
1756. The material presented here rarely shows which statements derive from which responent. This is also due to the anonymity requirement. But otherwise it would possibly also be clear to the reader certain patterns, how certain types of statements or opinions belong together. Things that guided my inspiration to design this model, for example. (Perhaps would be possible to make a matrix and only with crosses dot for type of statements at respondent 1-11, etc?)
1757. PSYCHIATRY-SAMH. That psychologists should be who they are comfortable with, according to KH. Not that they – people in power – should change in a certain direction. Feels mature.
1758. Is it possible to link the level of spirituality with the number of years that have been interested, or at age when it started? KH who had it for a long time, while AA who discovered it only a few years ago? At least that's the observable difference.
1759. Everyone who is doing Martinus already has that, says KH. Speaking of some newness there is a relatively uninterest in being part of a group. Can you problematize?
1760. BOOKS. A special type who can sit and read books on his own.

1761. New age as a concept is dead. It is so imprecise that its value is almost nonexistent, except as an attribute to something that seems generally fuzzy, superstitious and… And people who have interests in this field themselves do not like it (e.g. on formulations)… The two different concepts, for what a group calls itself, and what the environment calls it.
1762. God is everything. The entire universe is one living organic being.
1763. FALSE SJ. Personal, to which you can turn. Well you can, apparently (according to M), says JS… Without taking a position on truth, etc., one could postulate that the difficulties of this particular part of teaching are related to the difficulty one is put into when interacting with such a worldview. Most things seem to be imagined, but this particular part of the teaching offers particular problems. The New Age is perhaps an artificial "false self" – tempting these layers in us – that makes a trusting relationship with an imagined God, or simply the recognition of his existence, so difficult. From a psychodynamic attachment perspective, it is not surprising that this particular part prepares for extra difficulties. Christians don't seem to have a problem with this. And maybe not everything can be put in the account of faith.
1764. FALSE SJ. The theory behind it. Fowler. Winnicott.
1765. "The day consciousness" … Self-explanatory? (And I'm not even asking for a def)
1766. CONCRETE. Prohibition of depicting God – as a way to distance one's previously more concrete way of dealing with God. Idols. (What about Protestantism?) Forcing the mind to rise to a more abstract level… How does this go to the new age? Islam?
1767. Also a word that a life perspective is jargon! I remember Smedler reacting to that. But I use it at the seminar without reflecting.
1768. Massacre of a small child. Find cause in previous incarnations. With karma and reincarnation, the worldview works. But who said there had to be justice, why does it have to work? One can imagine at least two different motivations behind wishing – and content with – this explanation. One higher and one lower?
1769. 3,000 in time. R-type.
1770. There is a suffering romanticism, which can be a bit sado-masochistic. We are talking about the necessity of suffering. And judgment day. "Some bombs."
1771. "Some bombs." World War III.
1772. An astronomical interest that is great, that gives perspective on the smallness of man that may not be general…
1773. Funny enough of another Dane… Book that JS came across first
1774. Met a book by Martinus, half page so it said click. It was like a mathematical equation. but still warm. Scientifically. Scientologistism.
1775. I found both heart and brain in cosmology. What attracted
1776. The meaning of life is to experience, create and to experience
1777. At least bring it as a working hypothesis.
1778. DISGUISE. POWER. Have as a working hypothesis. It can explain a lot that otherwise cannot be explained.
1779. Life has no meaning. But JS still feels the desire to live on. Why. Paradoxical? Want to avoid pitfalls, create a bright experience
1780. Many reports of difficult childhood. Perhaps like the ones in Granqvist's survey. Attachment problems. However, must distinguish between difficult backgrounds, which have given neurotic problems primarily, and those that work at a lower organizational level. Can both categories be included in it at Granqvist?
1781. The theory of human maturity and empathetic ability that one has in the new age is recognized from conventional psychology, but there as one of at least two possible paths to such a capacity. Usually, one imagines that adequate treatment while growing up – which includes even a gradually increasing pressure of frustration for the child, provided by mature guardians, in parallel with a genuinely holding atmosphere – is able to arouse such virtues as a concern for the object (Winnicott?). A favorable solution of the oidipal conflict (Freud). This can be repaired to some extent later in life in, for example, a psychotherapy. That a good upbringing creates loving individuals is probably explained in the new age as individuals who have done their "homework" incarnate in relationships that are good, in whose enclosure her already acquired ability can be allowed to unfold. But this model of explanation seems to exist in parallel with an understanding model more similar to the usual one. Several interviewees refer to a difficult upbringing, without these experiences being linked to the theory that it is your own karma and/or that the person you have become in adulthood is only what you were in a previous incarnation. Granqvist found in the New Age population a special (pathological) anger directed at parents, which clashes with the idea of the individual's very own karma. Here the extremes meet – anger and a self-sufficient attitude.
1782. It's about trying the theories in everyday life, not believing. To test the validity of the Karma Act, for example. To learn. But here one might think that the law of karma is too general a theory to explain human dealings. If you're kind, people tend to be against you, too. How to explain the existence of all other possible combinations? Karma has low explanatory power. Kindness is met with violence, and vice versa. Here you can use karma much like psychoanalysis has been blamed for, that it cannot be falsified (Popper). For if you are treated with unkindness, it was your karma. So that way you can say you can never get right against a new-age supporter.
1783. A disproportionately large proportion via emailing list for interested in the Danish mystic Martinus. This can be defended so that the people I met I was not personally familiar with. (I sent out a request for participants and attached the letter. I said explicitly that I was primarily looking for people I wasn't personally familiar with. Interested parties then contacted me off the list. Two people were rejected because of previous acquaintances, where it could be assumed that it would be difficult to take a naïve position, one because she did not meet the criteria.) I took the best part in the interviews to take as naïve a position as possible in relation to the subject (which is of course not entirely possible). Those who were recruited had a spread both in terms of how long they had been interested, how broad knowledge they had from other perspectives, and how orthodox they were. The concern I could have felt that the data would be too skewed was not confirmed. It is also my own conception of martinu ideology that it is average esotericism. Here are all the usual ingredients. In addition to the three basic criteria, as a rule, interested parties also include the other "beliefs"… telepathy, vegetarianism, the view of natural medicine, etc.
1784. The extermination camps. Reincarnation, then there may be a reasonable explanation. Who said it would be understandable? I think of young children's tendency to think so… By declaring it reincarnation, is there a price you can pay? For his peace of mind, to restore order
1785. CRITICISM OF AUKT. Join atheists and others – Is God so damn primitive (about Christ's vicarious suffering, for example) – and religious in his critique of a materialistic time, who believes everything is dead and intentionless. Middle positive. As a rowdy over-engaged child in the family problems too…
1786. Approach is psychological. How do people experience. And since I'm psychodynamically oriented, I also count on an unconscious that can play tricks on us (which apparently cognitive psychology has accepted now as well, the existence of unconscious psychological defenses, etc. – Carter?) I don't spend much on The History of Christianity. Christianity and materialism are almost enough as my respondents experience them.
1787. I can't immerse myself in history. It's also off the subject, of course. But only imply that modern Christianity history (ref) seems to confirm sowing as Gnosticist currents in early Christianity. That the view of Jesus as a begotten son, etc., is actually a later creation. That early Christianity bore great similarities to the newness of our time, that is, that the individual himself could attain enlightenment, and that Jesus was not God's only born son and incarnation— or that he, with his sacrifice on the cross, could take on our suffering, etc. Of course, we have not talked about more or less true at all, only that similarities in performances may have existed. Then it might be interesting to consider whether cultural and conscious factors – a less widespread invidualism, for example – made such reinterpretations more likely to capture the public interest? Or if it was only aspects of power that over time shaped our thinking. From a New Age perspective, Scientologist, much of the Christian is "illogical." We may think that they are both full of superstition, but my respondents attack both materialism and Christianity with arguments of reason. However, one must acknowledge the New Age a certain amount of at least inner coherence, which seems to be lacking in Christian doctrine. The new age is connected in a different sense, so perhaps a world could work. Christianity seems to lean heavily on the wonder and its dogmas. But this is also something healthy! How to understand this? Christianity as it has become can represent a greater measure of health is Gnosticism-newness!
1788. Christian doctrine as it has become (after the Council of Nicea in 315? O s v… God's one-born son, the vicarious suffering, the virgin birth) may represent a greater measure of health than the new age of early Gnosticism—though it may be less true. How to understand this?

1789. It is possible that the criteria I set, and with a focus on important thoughts, attracted Martinus enthusiasts. It may also be that, although there are relatively few followers in Sweden, this is still a relatively large group, compared to Theosophists and Rose Crossers, for example. Or that Martinus interested for some reason more often makes matters to Aquarius than other esoterically interested? (3 MFF, 6 Vatt, 1 Rose, 1 Laur)
1790. A couple of respondents use the image of a "key" to understand life. Reincarnation and Karma.
1791. Many discreet, do not talk about reincarnation, for example, with anyone.
1792. Christian seriousness – new-age frivolity.
1793. That it gave you the chance to live on. Perhaps this is also partly a contrast phenomenon? Several times during the interviews, at least, will the idea of how the darkness could if not be created, so strengthened, in parallel with the interest in the doctrine? The ideals against which one stands flat. Love, wisdom… In the encounter with the light, the ordinary feels so silly, so that without having met the doctrine, life would have been meaningless – in the light of the visions of the doctrine, so a s.
1794. The usual psychology is inadequate. No matter how I turned around and turned, it was never enough. Advice to the psychologists! Be open to other things that may have infl (as KH said), it's not enough (EF)
1795. DISGUISE VALUE. Genius, Mozart. Siblings are different. Memories of previous incarnations, Stevenson.
1796. How and when the spiritual interest has arisen has such great variations in the material. For some, it came into adulthood with a crisis, reluctantly "I am not a natural seeker" – while for someone it has been an interest ever since childhood, to great pleasure, and where the person has been able to find a profession where this "openness" has been used.
1797. Absolute truth. We need to find them, but they're something quite different than we think. The difference between mysticism as an experience and as an object of study. And that modern Christian-religious struggle with this, the absolute truths. Conflict also between the existence – precisely – absolute truths, and the corrupting or hardening effect of the show itself.
1798. I keep almost consistent word order, sometimes removing a inserted clause. Removes most of the like, humming, sometimes "somehow". Run pauses into running text. Through punctuation and selection, there is of course an obvious risk that I highlight and accentuate things that I think are important. Words emphasized by the respondent, without understanding it by the context, have been italicized. (When needed and not needed!) Something or something or something? Sometimes there are no small words… "Trying to impress /i/ the kids", then I have added it (possibly with marking, or without when it is obvious). Retakes in part of an affidavit, half sentences that are redo and completed, I have removed the half done and let it become a whole statement. Sometimes the respondent is interrupted by me flaping something in, and getting to retake some word, and then I write it together as a whole statement as well.
1799. SEX. Change or the same. Both approaches are found in the material, with arguments based on karma. Rapes… If the same sex, how can she be guilty, etc.
1800. The view of narcissism, the extent to which one is in conflict with oneself and probably the surroundings even then. Ability to empathize, indulgence.
1801. Academia needs to be softened, reformed.
1802. Experiences that confirm one's worldview, self-lived. Near-death-up, and to meet their dead relatives, e.g. Can you describe from Hunt, different kinds of mystical experiences?
1803. EUTHANASIA. An extreme way to be able to influence, of agency. Also passively aggressive (against a hard-nosed father who lies for death, and engages in the Right to Our Death)? Suicide? Compare JS. The view of death, fate! This variance is also present in the New Age. Those who do not want to end prematurely, for any sense of suffering etc, are christians too? Is it a kind of karma-destiny thinking?
1804. DEATH. The existential view of death, it's "natural," must realize… It feels like behind what attitude or attitude one can have to one's impending death lie possible variables other than just "atonement" or "neurosis". It is no wonder that in the face of death one feels an immense discomfort, so total, such a waste. Here are all the possibilities to get stuck in different degrees or variants of a preterm "acceptance"!
1805. The degree to which one has been "coloured" with one's worldview, and the degree to which is sound, etc. The balance between temporal and eternal, e.g. That he next love concept, and the karma idea, but still be annoyed. And if the staining is so effective that you don't actually get irritated? Or does it show? How has this been dealt with intra-psychologically? Can the terms "assimiliera" and "accommodera" be used here?
1806. To get a diagnosis (e.g. P-sturgeon) you have to suffer or have a clear disability (check def in the DSM!)
1807. NEW AGE. The concept out there… Different arguments. Commercially (my respondents not so interested in that piece, or, it's different?). It's been almost 100 years, it's not so new anymore. What do they call themselves and their "learning" instead? Seeker, freethinker… esoterics, for example
1808. Miserable childhood, AND then a focus on what responsibility you have before you are born, to choose parents that suit you now. Use defense.
1809. KOH-AMB FIGURE. Y= coherence (smaller-larger), X=complexity/ambition. Does high "inner coherence" mean that one is also satisfied? With higher stakes/greater ambition/complexity, the possible gains rise, but also the strain? AS has a relatively simple fukar spirituality. "That's the way it is." How is the coherence? It seems to be connected so she's happy. However, many of my respondents would not be satisfied with this one. What does that tell you?
1810. It's like processing experience data "quantitatively." To have the idea or ambition of one's spiritual worldview that it should be compatible with science.
1811. That someone is scouring low and another high on the II axis, perhaps just an expression of how they distribute their respective interests and needs? Someone "takes out" the play or their regressive needs — or the schizo couple, etc. — in the spiritual field, while someone else does so in their love relationships or in their work? That you are different in this regard?
1812. THE REACT OF THE SURROUNDINGS. Yes, I don't have time to be in your world, I'll have to take it some other time in my life (younger son, AS). Four marriages to patient ex-wives (JS). Solitude. Painful or self-selected, or at least as one sees as self-chosen and desired, it may not be entirely so.
1813. Personal responsibility. You have also put yourself in it (to the youngest son with four children).
1814. TWIN SOUL. The soul that shares a lot with you. Evoked companion? Best friend. It's a difficult relationship, which can be difficult, but beyond choice.
1815. SEX AND FAMILY. On the way into the monastery, but then came up with better ideas, and lucky it. How do they live? Civil status. Several divorced. Several with adult children. Cohabiting and divorced.
1816. How's God? Great variety. But this kind of image of God is hard to put into words, it's clear. Sometimes it happens in many words, in some cases don't even try.
1817. Others think that you make yourself strange, because you have such a complicated or special view of things. Or is hard? "Then you can't have experienced sorrows." Well… Or not processed? False sj. "It doesn't mess up much." Get something out of being strong, while others are more needy or distressed, or shocked by one's perception. Insensitives are drawn to the new age, or become insensitive by the new age, or the insensitivity is apparent (as AH said.. You're hungry, you're angry at the smoke. Someone cooks for you!)
1818. Meditate a lot. Retreats. Lecture. Not worship services?
1819. I do not rewrite sentences, word sequences, but allow me to put capital letter and point to get what I want (there is not capital letter and point in number). Not brackets, points, etc. "Spoken language"… Something like that. So I quit, doesn't it have to be? Prints half a word, when the syntax gets better from it" and death natural… Absolutely." Ours-spring? He's looking at the water or look-they?
1820. Common concept does not mean "I", but is more akin to "self" – i.e. something one is at least partly aware of – and as in "egoism", there is something negative, which makes life more difficult, separates people. Reason for feeling sad and missing, as with AS. It's like a "false self" argument that it's a weakness to grieve… The ego is a de-splinting of oneself, which is almost seen as a virus, something "that has entered the world" (Christian vision too?)
1821. What is your aggression directed at? As against the youngsters between 12-20… It was the hard, tough, adolescence for her? And to those who are too bleeding. (Myself? Against those who are too schematic, conceited.)
1822. AGES. Younger souls came in the 1980s. But maybe they're just young people, and it's you who've changed? But since you change the maturation model, so to speak, it escapes one. One thinks the evolution of the soul rather than the maturity of old age. Multi-life persp in front of a-life persp. Some may be more understandable, but other things less understandable.
1823. Not having to be buried at home, in the home soil, no arrangements are needed. It's just a shell.
1824. To talk a lot about "them", what they believe and they say, to me or about me. How they perceive me as deviant, etc. "A lot of people think" I'm like that or so.
1825. Dad comes back as a magta, it's probably a fairly common superstition (jmfr Lena in the mushroom forest). There is a difference between this and when the performance is put into a scientific context, and defended with such arguments.
1826. Sects and communities. "Belong here or there," says AS. I don't want to worship.
1827. ORTHODOXY. Orthodox or smorgasbord? There are the orthodox, like maybe JS. There are people who mix and like it, AS. Those who mix and suffer, bibl.
1828. BACKGROUND IMPACT. As who grew up in a real Christian old-fashioned home… Dad didn't like long pants on women, wanted to decide partners, and so… As a young man to India and Mother Theresa. Commitment to the Red Cross, which is in favour of transparency… Betrayed by the children's father who was notoriously unfaithful, as it sounded. This needs to be taken into account, of course. Two deaf parents. Been in deaf culture (seclusion), and can use sign language. Also worked with different cultures, religious cultures, as language teachers within the Red Cross. Discord among the siblings, who took each parent's side, and no contact for thirty years. A lot of dead friends… 2-3 all the time is to death.
1829. SELF-IMAGE. How do you put yourself in your system? It's natural to think you have good eyesight, the right vision. But with the New Age, one is also put into some kind of evolution, in a higher step: I am also an old soul… Very old soul. What need fills this. Or think of it as trust. That you dare to open up to your infantile side, "psychotic" side, superstition delusions, to someone else in interview?
1830. LOOKING AT OTHERS. Other people are weak and empty. Victim. And need others.
1831. I couldn't wear a polo shirt. Then I thought it must be something that haunts, something in the past – well I had been beheaded. Concretely, instead of symbolic? Not something that happened in childhood, or symbolically become suffocated. Instead, high "face validity"/value. Hypnosis better than medications, or positive thinking blah blah blah. Sounds like PDT. It's about inner images, visions. But of something concrete. Freud's first trauma theory. (Like attachment theory?) In this some resemblance to the currents that claim that Freud betrayed truth, those who talk about "repressed memories"… o so v
1832. Freud's first and second trauma theory. Attachment theory. False memories, rekindling memories. The criticism from Rizzuto and others?
1833. UPBRINGING. A very sweeping assessment is that the data seems to be right in his research. These are people with, in many cases, complicated childhoods. (But not bibl, according to what tells you?)
1834. Meditated and was a lot for Emptiness and stuff like that.
1835. REINK MEMORIES. Such memories were completely new, but EF had been doing emptiness meditation and reliving his birth in therapy earlier.
1836. Three points in a sentence does not mean that something has been removed, but that the sentence grammatically falls out into two or more parts (ex!), that the person changed the tense, etc. in the middle of the sentence. Three points represent this, it is silence. Three points between two sentences may also be that they do not exactly fit together in a context, but they came one after the other in the interview.
1837. ORG. This dynamic or sequence we encounter, in others and/or in ourselves, in at least three guises. Partly the leisurely advancing maturity of life (I) Partly where the individual, her expression and functional level, is lowered or raised over a longer period (II). On the one hand, more rapid fluctuations, which is what Klein probably catches with his two positions.
1838. Sometimes the reasoning comes dangerously close to diagnosis. Then I would like to highlight a few things. Fundamental to this presentation is the personality-care theory. I mean that 1) It is part of mental health to have a bond left to the more infantile parts of oneself (utv.lines rather than stages, thus: more Stern than Freud?) Without ties to the child or the adolescensindivid you have been – if you have been – adulthood will probably become rigid and fragile 2) It is outside this study to try to determine whether "immature" expressions are based on a stalled development of maturity, or express a more temporary or superficially lowered level of function (with consequences for things like empathy, ability to self-reflect and to endure internal and external contradictions, etc)
1839. That frequency.
1840. HUMAN. Newspeak. That human doesn't mean what you're used to.
1841. When a person says that, well, you don't know, it's a real skepticism or healthy distance, or a "mouthful" to the zeitgeist. (I have no idea, it might come later.) If it's past lives… says EF. Maybe it's parallel life?
1842. When she finds out she's feeling better than ever, she's the same all the time. So the idea of a telepathically connected twin soul is a more closely related explanation than the fact that at the age of 41 she becomes a mother for the first time, without living with her father, etc. Strong feelings for the daughter – it's that you've met many times before, not that it's a pretty general experience, of feeling connected… o.v. Or to feel that the grandchild is an "old soul".
1843. DISGUISE. POWER. Suffering. Teodice. Personality and temperament, when you are born and in life. Special quirks… polo shirts, swimming, etc.
1844. TAKE RESPONSIBILITY. He didn't put me through. We exposed each other. Even for the peculiarities and temperaments that you bring into life, you take responsibility for!
1845. METHOD DISK. This method is not sensitive to patterns in the material. Although the interviewees share some basic beliefs, there may be some differences. And contradictions that didn't come to light in the interviews. For example, the idea of a "twin soul", which a couple of the interviewees get into, but others do not mention at all. It may be that within this group of interviewees, there are some who do not embrace this belief at all. But the result presents this as a "new age" show. It may also be that there are patterns, so that some of the interviewees share certain beliefs with each other, i.e. there are subgroups in the material – and in the larger population. This does not come out here either. (Another example is whether you change gender between incarnations or not.)
1846. You recognize the eyes. "Don't look in the eyes." (Two of you read the same book.) Symptoms are symbolic or concrete. "Polo shirt." Relationships repeat themselves, similar events… "The man who gets outmaneuvered at work," recalls when he was the father chief, and similar things happened.
1847. Can one see it more as a creative way of portraying one's life, symbolically (although perceived concretely), that can even have a healing effect? Much like you work with dreams in certain kinds of therapy, which can be how chaotic or externally "wrong", but still portray something that reduces problems?
1848. To find a concept for how both the internal/external press/temptation increases, and the individual performs at a lower level than usual. It may be the "truth" it is about. And that this can even be done more easily when the doctrine is "all-encompassing true"!
1849. These reincarnation memories have something in common with "symbol drama". You meet the old lady, the mountain, etc. The wise man. But can you tell what the differences are? Ef who experiences time and time again their "co-dependency". Can reink memories act as therapy? If not, what's the problem?
1850. Adds small words where they are missing, without spec notation. "The one I'm talking about now." Nor do pauses mark: Being… (break 5 sec)… Afraid= Being afraid.
1851. REINK MEMORY INTELLECT. How to approach a story that contains trauma, but the person may not seem to experience it so strongly. She says it's an experience. But I think it's fantasies, dream pictures. "And someone cut me up then, and kept going, yes." Do you have to answer for your dreams?
1852. THERAPY-NEW AGE. They say you can do this and that, but this fear, etc. "Don't get to it," and I'm surprised by this. Like it should be possible. The explanation is that there is a reincarnation relationship. But perhaps also because you have a limited model for how to understand or accept that mental disorders are persistent?
1853. GUIDANCE. You get guidance. Like a "director", who breaks into everyday life.
1854. SPIRIT WORLD. Populated by what? Spirits, God, guides, guardian angels, who can be one's twin soul…
1855. They respond in some way in my head.
1856. HELPER. There are words coming out faster than I can think of. But don't hear "voices." What's the difference? Here it feels like it is important to make ourselves aware of our attitude to the dominant spiritual tradition in our culture, the Christian one. From there, you may be used to hearing about such things, without reacting? Do we pray with our children? The priest speaks to God. KH also speaks of such guidance, but not as voices! Artist. Compare it to the art process?
1857. I couldn't imagine… Dreams can be pretty amazing, right?
1858. Christian points out that I am social romantic, that laws are there to be followed. Rebecca's friend stuck in customs. Others are upset, but not me. There is a meaning behind it all! Give the Emperor… Martinus and the stamp. Christian can't steal from others, it's humanity. My solidarity has been with society rather! Jmfr veg food. Two kinds: Animal and human friend, or animals instead of human relationships. There is no free will, nor is there any freedom of action.
1859. That it is the same development over many lives, as they can be seen in a life. FF's old mother. You put things off, it's so nice.
1860. REINK THERAPEUTIC. In his experiments with different relationships, in different lives, and that the evil one becomes the good in another life, and oneself can be oppressive… so does it seem that one can practice the kind of thinking that at best comes out of a longer exploratory psychotherapy?
1861. You can also be inspired by yourself, as you were before. I want to do that now too, great. Some lives come back as illustration and guidance to understand something in the present. Become more trusting.
1862. REINK-KOMPLIC. My daughter is my former enlightened mother. My feelings of fear are telepathic perception of how my twin soul is doing.
1863. My father was a dominant mayor. And crazy borderline, which ritually plucked from her heart. This is similar to elements from the "false-memories" debate. How to understand this? Concrete, fantasy or reality?
1864. The dominant man who tormented her and plucked from her heart. But he's weak sometimes, too. A way to process and manage – and take control? Make himable. As a child, learn to deal with fear. Buh, come and get you!
1865. PARENTS. Granqvist's finding, that you scold parents as if they were still alive. Ex on this! But it can also be an effect of the reincarnation idea, which strengthens or weakens… the timetable is confused. Dad's… About when he was alive… o so v (but can also be rel close in time of course, errors). (Ref to Granqv!)
1866. Instead of psychosis. A kind of delusion? Or does the same function? For EF, this starts at the same time as she becomes a mother for the first time. I meet a difficult boyfriend. Is it instead of psychosis? She described herself as a rather anxious person in the past, but she is no longer. The fear she feels she receives "telepathically" from this man. The calm she feels emanates from her little daughter, who in previous lives has been a very competent mother to EF herself, "perhaps enlightened"…
1867. To be in revolt against reality, that is suffering. They stoned me. Yes, they did. If this is problematic, how in what way?
1868. Captures pain from K. And it's no different from the pain I felt when I was younger, that you don't get ahead, etc… (!?) Advanced projective solution.
1869. What are sufferings? What is suffering to me is not for you, etc. Am I suffering, or is it my twin soul, possibly in another dimension? Everything flows and is possible. An ex on new age "pomo".
1870. To "discharge" memories from past lives, in relationships for example, and then it feels better.
1871. That man, he'd just be my brother, and my father…
1872. Meet again in many constellations. As a large family, the children have many fathers and moms.
1873. DEFENSE REINK. Daydreams.
1874. When I listen through the tapes, it becomes even clearer that some of the respondents have expressed the hope that their participation will contribute to the usual academic psychology becoming more receptive to spiritual perspectives. The fact that I have also explicitly stated that I have a personal interest in spiritual issues has perhaps strengthened their hopes. Therefore, I hope that they will not now feel exploited when the result partly questions or examines spirituality based on what they told us. The fact that this essay has taken on this character has several reasons: Firstly, that it is an essay in the subject of psychology (and not, for example, religious history) and that it is therefore psychological aspects of the spiritual interest that are in focus. On the one hand, I myself – in parallel with a long-term commitment to these worlds of imagination – have a personal interest in this angle on the subject. On the one hand, there is a greater societal need to review and describe this world, and these notions, because more and more people actually embrace them. I have an interest in psychology, psychiatry and psychotherapy should be better informed about this world. To understand, for better or worse, what it contains. Religion belongs to a group of interests, in parallel with politics and sexual orientation perhaps, where the professional – despite education and self-therapy and experience – can be a prey for his own preferences and prejudices. Here, extreme points of view can also characterize the work for otherwise competent professionals. Where one can, so to speak, be contained in one's own opinion, without perceiving it as limiting. It is "synton" with how you perceive yourself. On a lot of other issues, you can probably feel that you are inexperienced, and need additional knowledge, mentoring, etc., but not in the religious-spiritual field! And I hope that this study will contribute to a more nuanced, differentiated picture of the terrain.
1875. Many have experience in traditional psychological therapy. Both positive (like YW) and negative opinions emerge. Suggestions for changes as well. Most—all want to see an increased receptivity, readiness in psychiatry for spiritual issues.
1876. In many, quite large omnipotent fantasies are glimpsed, that they are being prepared for something big. Is this different from the personal myths you can cultivate a little to man's? Is there anything about the spiritual beliefs that nourishes such Superman fantasies? Are they harmful? Should they be judged more leniently than if corresponding stories show up in therapy with someone who doesn't have a new-age orientation?
1877. Not everyone embraces karma, in the usual sense. Partly a more dynamic karma, with a kind of forgiveness of sins (MK), partly a more mechanical penalty karma, and partly as a course of education – to gain experience in all areas of life, to develop understanding and empathy – and partly an arrangement where, before incarnating, you simply dot what you want to learn more about in the future life.
1878. To feel "guided", you meet the people you are going to meet. You can feel that with a partner. When you see it retrospectively, fate.
1879. VIRTUES AND MORTAL SINS. Judgment is a "sin", i.e. some of what to clear out and get away from. Communicative. Open to myself and others to the spiritual.
1880. If you don't get to this life, you have to go on in the next life.
1881. PARALLEL TO PS. Start loving yourself. And then you don't see those men or women anymore. Ps thinks in a way. Repetition, etc. The new age is thinking karma, or both. In the new age, in some, there is awareness of ps too! (e.g. have been in therapy, praise ps in certain areas, to some extent) There seems to be a dual perspective: first, that problems can originate from childhood, or from past lives. (Several have been on ps.. She the cartographer, et al)
1882. PERS vs. SPIRITUAL UTV. Two dimensions, how do they relate to each other, and how do they affect each other.
1883. BODY AND SOUL. The kundalini energy that should be in the spine, it was completely loose in his body. Burnout. Grounding, "electric metaphor", lightning. Sexuality.
1884. SYMB o FANTASY. About his PDT therapist, that either shitty and completely wrong, or so damn skilled. I'm hoping for the last one.
1885. PDT/CBT. That the new age would be closer to CBT, which is a prejudice that I probably had, is not entirely true. In fact, one thinks a lot in terms of trauma, embossing experiences – even in past lives. In this way, genetic significance also loses, since one's previous life is determining which brain we will be born with. Early experiences are expected, but in a concrete form, which is close to more recent currents such as attachment theory. But within the new age there is also a belief that you can push yourself into the thoughts right away and change these… But also that you need to "discharge", relive, etc. Both transpersonal and psychosynthesis, for example, come from the psychodynamic tradition a lot. (Almost everything does?)
1886. You run into a problem. Like there's something delineated, deepest spirit-alien in it. Something to be driven out?
1887. Children choose to come to their parents. This is how anyone can reason, but on the contrary: The children have not chosen their parents – as if they had a life before this, anyway.
1888. CHILD-PARENT. The kids teach me so much. Anything complicated about this? (The idea that they are basically adult souls.) Ef who was massaged by his daughter.
1889. Meets a completely crazy story, but based on an assumption that everything is meaningful and adapted to each individual, she takes this more seriously than she might otherwise have done? (Hitler is reincarnated and must be murdered by Swedish security services.)
1890. FRIENDS. I've replaced friends.
1891. People close to her are affected by her healing process, even though they are not aware of it.
1892. Something a little diffuse. Before healing pray to Jesus Christ, God and all my guardian angels. because don't have an eye.
1893. MISBELIES. Difference between performance and delusion. How to separate them. Some things my informants say may not feel ordinary, but still not completely screwed. While others seem more crazy… It's like Hitler is going to die, and so on.
1894. HEALTH. Maybe they're here, reading our minds, etc. Psychotic, delusional? And yet not. (A tendency for inter-galactic as well as intraplanetary conspiracies.) The similarity also to the new-age doctrine: to live many lives, learn about evil, a parallel spiritual dimension that can make itself felt. (And perhaps even greater similarities with the usual Christian view, where there really are dark powers, and a Tempter, etc.) Here you can imagine that a lot is probably going on and has happened that is approaching this. The Russians who tormented foreign embassies by sending micro-waves from a building opposite, leaving people feeling uneasy, sick. This whole Echelon program, for eavesdropping. So conspiracy theorists, right-wingers… You shouldn't just make fun of them.
1895. FATE. Or maybe it was just the meeting we were going to have. You can say a little to the man… Especially when it comes to love. But at the New Age, it's everyday.
1896. HEALTH. I'm close to declaring this madness. (In psychosis, we seem to have a closeness to this kind of large context or conspiracy, with ourselves at the center. Historical greats, etc. See Cullberg!) However, I would like to say a few things against this interpretation. On the one hand, we have such a timetable of interpretation laid down in us for a long time, of magical and egocentric thinking. The need for escapism, crime novels and thrillers. It can be used therapeutically. A feminist-emanicpatory angle: That as a woman gets to feel what it would have been like to be Hitler (I would have felt more concerned in conversations with a man with such thoughts). A spontaneous symbol drama, a fantasy, a metaphor for total domination, insensitivity, not having to take into account? Or if a world of performance in some pieces tightens the one-sided positive, with magical overtones, then perhaps there can also be a backlash – or the dark in one can be reminded, or you try to steer the ship – also get magical, amazing shape? Can't you feel that way when you look at your children, or your loved one, that it was meant to be? And in some cultures, which are commonly called "primitives", such an approach to everyday life is normal, that it is full of notice and messages from deceased ancestors or spirit powers. And in the night dreams, or in case of a high fever, we get close to something association-rich, pictorial, amazing in ourselves. Who is there for better or for worse. And that a paranoid world of imagination can be very real, many have experienced, who have woken up after growing up and living in, for example, former East Germany or Romania. So our very rational approach to this is very contemporary. Yes, it may even be that Sweden is an extreme example. (The downsides of a holism when implemented in an immature psyche?) You have to divide into duration/penetration (how fulfilled by something)/culturally… Getting a "crazy" thought is one thing, or a temporary suggestion, when you're bored etc, or a ticklish of one's narc/egocentrism etc… But about longer duration, greater penetration-more central, and not shared with the surroundings.
1897. When a holistic outlook on life (with synchronicities, telepathy, reincarnation, and karma) is implemented prematurely, before lower-type egocentrism can be abandoned, it can capsize. Oveload. That makes the kind of mental surgeries most urgent displaced or simply fades in the vicinity of this "smorgasbord" of opportunities and associations that open up.
1898. World Survey, in SvD on modern spirituality. Sweden is an extreme example. Doing this study can contribute in several ways. It is a study in the Swedish context. On the one hand, it can perhaps give a different angle of newness – how one has been implemented in our culture – and on the other hand, it can be a reminder that many people actually live with a spiritual understanding model.
1899. I have a sense of the diagnosis of "schizotype personality disorder" has something to do with this, but what the connection looks like is unclear. Perhaps it is such a diagnosis, more than psychosis, that is actually "misunderstited" or a diagnosis that is partly based on a cultural insensitivity.
1900. To be a great healer. It is not difficult to imagine that in the background of these fantasies there could be a relationship with the guardian that has not been unproblematic, role-reversal etc, false himself, etc. To have this fantasy of omnipotent powers… Even if masquerading as being just "a channel" or it's "them up there" performing it through me, etc.
1901. So many new-age followers are women. Answer in Hammer? In my material there are men, but they are actually all more like representatives of each system of thought. Emanicipatory project. The holism of new age doctrine or freedom of thought and creation, as opposed to partly the role of women in society, and partly one's experience of perhaps having taken the greater responsibility in a family project. But there are also visions of the great helper, the great narrator (channel), etc., that female virtues and experiences are elevated to a higher level, and are recognized and honored.
1902. Spritiual emergency. Kundalini. Vanity. Div that characterizes what the New Age has turned into (FL).
1904. He would go through it just to wake it up in me. Similar to when the child assumes responsibility for the parents' divorce, for example, or illness.

1905. Set and Jane had a relationship in previous lives, now she's his channel.
1906. Critics would say… But I don't care about that. Now I'm too old.
1907. Aquarius. Internet. YouTube… MM about Eckart Tolle. Books.
1908. He brings a lot of people who are like me.
1909. Word order. Because I got such more and more thoughts, I often write in – or ate in the finished study – in the right order of words: got more and more such thoughts, i.e. "Since it became just small demons" becomes " Then it became just small demons". Sure, I'll fix the spoken language… I can't believe it, I get so much I understood. Little words, tics… that the sentence ends with va, e.g.
1910. Demons. I had a demon. Compare programming.
1911. UPPL. I saw things before they happened, nothing special, but…
1912. Both MM and HK (et al. ) broke up from their husbands, who did not share their interests. They wanted to move on, make themselves come true?
1913. UFO lodging. The worst part. But I'm going to be there.
1914. THE END OF THE DAY. That we live in the last days. A couple mentioned 2012. MM tells us that a lot happens at the grassroots level, with UFOs and crop circles. Doomsday. People wake up, become more spiritual, says YW.
1915. TIME. Reincarnation… and UFO. They don't get over here, they get here in completely different ways.
1916. Dimensions and stuff. Time is plastic, forward and backward. Parallel rooms.
1917. But the llama was pretty angry, so I couldn't see he was
1918. That suffering is a warning, as with the physical. (Not the primary means of development). Has a signal function.
1919. YW on the search for Hitler. Mm on the UFO issue. What is it about, the distrust, that something happens in secret that is not only secret but "metaphysical"? Is that so likely? Secrets. A difference that the unknown is perceived as good or malicious, parental or evil. There's something about "my big brother can come and beat you" about it, you're connected to someone with unlimited power and coolness.
1920. MOTIGT-ADOL. Researchers who have a lot of ideas about new technologies, but they don't get funding. Because the established companies keep them down, etc. But how realistic is it really? After all, the world is full of venture capitalists, who surely – even out of sheer honesty, or curiosity – would like to be involved in something new like this. This image of society or "authority" as counterintifying, deceitful, hypocritical… Adolescens!
1921. OPEN-MINDED. Lightworkers.
1922. That a worldview and subculture like this have a preserving effect as well as offer a way out of the anguished dilemma of becoming an adult, so that natural adolescence problems do not get a solution but follow well into middle age. Normally, both the environment and the inner experience, when comparing themselves to others, exert pressure that causes the individual to try to take the step forward. But with such a worldview, this can be delayed, or inhibited. "New age" can have an inhibitory effect on normal development. (In my case, my personal problems have triggered a crisis in the past — perhaps triggered by my spending on family life, and it's gone wrong — or perhaps resulted in an addiction for which I needed to seek help. But the fact that I got involved in MK had a preserving-inhibiting effect. The pressure decreased.)
1923. PSEUDO-PATHOLOGY. That it may be necessary to gain a deeper understanding of this thinking, on the one hand, to make one's awareness of the suffering or limitation it may actually represent or be associated with, on the other, to avoid the risk of "overpatologization." Diagnoses such as personality disorder, delusions, schizotypia, paranoia can symptomatically be very close to something that is stimulated and maintained by a thought system and a subculture like this. Granqvist et al has contributed to the understanding of the part of the New Age that has its etiology in childhood deficiencies. This study aims for another possible etiology. Not because this would explain more or more important, or apply in more cases, but because it deserves a description.
1924. MM has trouble accounting for the fairness of the world – and this is a sign of health! "Some of her acquaintances have simple answers, that you don't have to care about others because 1) they have caused their own suffering, and 2) I create my own reality… But for MM, this is going to be a shambles.
1925. Paradoxicality, complexity. To be silent, to not be able to account for justice in the world, for example, if you have a new-age outlook on life. That there are so many variables, plus the possible variable that deals with one's own hidden motives, and own ignorance and/or lack of insight or information, that must be weighed together. This "paradoxical capacity" should not be confused with general fearlessness, dissociation, etc. Although such things may constitute precursors to, or have been triggered by, such experientical material that will eventually form the basis also for the capacity to process contradiction. (Similar to what I was doing in 1987-88, about the difference between "skepticism" and "doubt," actually).
1926. With this paradoxical capacity – to extract from the contradictory even nutrition – we will also be metaphorically close to the alchemical project of being able to create gold from simple materials.
1927. A mature condition is well described by the usual psychology. To have reconciled with the existential conditions, in short. And relatively many achieve this, after all. You live productive, loving lives. With a new-age world of thought, the challenge is brought up to a higher level. One myth cultivated in the new-age world itself is that such a worldview makes it easier to live a good life. That is simply not true. Or it can strike both ways – a childish way and a more adult way of meeting the challenge that actually comes with it? How is this supposed to be understood? Is it like divisions one and two in football? Being a top player, with all the good this does for self-esteem etc, in a lower-level team, is anything other than being at a higher level? It's a game with more variables, greater complexity.
1928. The i-axis is about the degree of maturity in relation to everyday challenges. The II axis (in terms of new-age interest?) is about the degree of maturity one can perform in relation to the big questions, when these are activated in consciousness? (But are there also those who are higher on II than I?) Therefore, it is more common with mature level on the I-axis, than on the II axis. Most of them perform at a lower level. Pre-paradoxical at best?
1929. The swine flu vaccine is more dangerous than the disease. My friends… I don't want them to… o so v
1930. Care for their friends. I don't want them to take this shot. But met with fatalistic new-age arguments about everything is meant to be, etc. Mm doesn't want to… Cared for his old father, talking about him with love.
1931. When you emphasize the concurrency of everything, time does not exist, everything is created by yourself, etc. (as if there are only two beings, enl MK) it puts the psyche, and one's humanity, under extra strain. "And all of a sudden, reality doesn't get so stuck."
1932. Short for synchronic.
1933. I trust the universe to know what it does.
1934. Alien civilizations described in parenting terms, God.
1935. Not you and I who have decided, but it's the world we have out there.
1936. At the adversarial level, impatience is greater, the inability to recognize stages of a development. Everyone is a child in the beginning. Because you don't endure your own weakness either, that sometimes you're weak, sometimes strong — you'RE just like that, switching in between, but can't admit it, reconciled with it.
1937. NB!! The "II axis" is not explicitly about spirituality in the religious sense. It describes levels of "how the individual is able to handle contradictory impulses or impressions", i.e. the degree of complexity or flexibility – or paradoxicality? – which distinguishes her life experience. However, the different combinations created between the two axes come closer to being different types of spiritual or ideological engagement. The II axis is a kind of mix of Piaget and common psychodynamic development theory (?).
1938. A model that is, as they say, a "break" through which reality is viewed. What is a break? On the one hand, it is a printing technique, where, for example, a photo with gray scales is transformed into surfaces with distinctive black and white coloring. Different breaks will delimit and transform the original photo in slightly different ways, for example, with different resolution. A break can also simply be a grid, much like the one archaeologists span with threads across the area to be excavated. This model has greater pretensions than being just such a web of threads over the area of "spirituality", although not much evidence is presented to justify it.
1939. The undulating lines, which separate each field a little irregularly, are a compromise. The narrowing of a field at one end should not be understood as the subdivision ending up in the narrower part of a field (e.g. C2) being necessarily less representative of the type than the subdivision that falls into the wider part (in this case D2). However, there is a kind of logic in the organ bond within each square, according to the principle that a higher level of the I axis normally corresponds to a higher level of the II axis, and viceverse.
1940. With the "Homeostatic" level, a level of functioning that can be largely unconscious should be understood, automatic. It is a level of functioning where the individual's harmony and – ultimately – her survival is a top priority. In the case of contradictory inputs and/or impulses, any system or available strategies may, if necessary, be directed towards averting even the recording of these impressions/impulses. The goal is also to maintain self-esteem?
1941. The initial of each type should be able to be used as a reference to the type, e.g. 'R-type'. Since each type has two levels, it is also possible to specify the "R-type at a lower level", and thus refers to lower based on the I-axis. This higher and lower variant of each type has in common that they both use preferably either primary or secondary defenses. Thus, the differences between the two types that sort below a certain level on the II axis are greatest between the types.
1942. SIMPLIFIED DISGUISES. The adolescens. ASI. That it is possible to find something that needs to change in the world, a solution to one's personal problems, a method for yours and yours. This is immature thinking. Applying this model to the outside world, and to fellow human beings – and perhaps getting impatient – is linked to how one also relates to one's own shortcomings and weaknesses that one is trying to come to terms with. That there should be a simple solution, an underlying problem, etc. This is juvenile, adversarial. Some have it naturally – a D-type spirituality – some are attracted/squeezed into such thinking – that is, an S-type spirituality. (This can be an important driving force, which can also bring, for example, academic or cultural success, by clearly pursuing a certain line, gaining a profile.
1943. Pre-paradoxical level is the level of doubt, where one begins to become aware of the limitations of one's own perspective? With doubt as a result. Paradoxically, has this doubt, and self-reproach, been overcome?
1944. Free energy. Then why should we go to war? Many of the reasons disappear. Why fight, mm. New age underestimates the dynamic mechanisms, projective phenomena, in and out phenomena Perhaps because the doctrine itself, and the view of personal development, etc., is simplified?
1945. At first they didn't want to admit it, but now they do. O so v. Kind of like the teenager's delight at the stupidity of the parent generation. And a self-assessment… That materialism – and religion – are so stupid!
1946. To show parallels to child and adolescens thinking. Then try to interpret these findings. How hard should you take this? Is it just a variant of thinking, and should be respected as a "religious worldview" any, or is there reason to believe that it also affects other parts of the individual's life, such as the human life. Or just in the spiritual field?
1947. "The parenting world." Who are they? The journalists who are like sheep cooks. Oil companies and others are opposing alternative energy sources (which they probably do, in and of themselves, but certainly with limited scope after all). Politicians. Sometimes simply "humanity" that is greedy, etc. Here I imagine that there may be alliances of individuals with a D- and S-type thought and emotion system. One is "real" right-wingers, while others can be dragged along, lured, have defenses activated as displacement, etc. (Jmfr political activism in adolescence, Stockholms Fria Tidning etc…) Some may be embarrassed if you point out such reasoning as they have done, while others would cut back. Such different reactions can possibly, I guess, give an indication of what kind of adversarial functioning one has…
1948. It is difficult to know how to distinguish between the steps found on the II axis, and the types that form in the area between the axes. And are the latter "thought systems", kind of spirituality, or what??
1949. Even ufology can be a "child belief" (as for MM), which in addition to representing a worldview, more or less reasonable, it can also provide something familiar and safe on a deeper level. Being ONE of the bonds that connects one with people who mean something to you, connecting periods in one's life, friends and acquaintances, a social network. What you do to get a break from everyday life, work and maybe family life, a little distraction. It gives "meaning" to one's life in a more basic way than just that it provides certain answers to certain questions.
1950. How if you take all the words as interconnected, not separated, sitting together and so on – literally. Or as stories for how to have it with inner objects, and had it with their custodians? And if so, surely there are at least two indications of those words, one limiting and one "healthy"?

1951. The need to distance one's, from materialism and Christianity, for example, from the internet, is not a good idea. But also from new age m m. Sentimental nonsense. And different traditions… Pythagoras have been misunderstood and distorted, and also properly managed. Strong tensions
1952. Different time perspectives. Get ready, so you don't have to come back. Or a development that goes on for thousands of lives. Of course, these two don't have to exclude each other. You can feel like being at the end of such a line.
1953. Therefore, a doctrine – really, the more coherent or comprehensive it is – is a greater strain than a simpler more fragmentary worldview. There are two movements that meet: first, the one towards maturity and openness to complexity and contradictions, which are also stimulated and trained in the confrontation with such experiences. A comprehensive, "perfectly logical" worldview. A "unit theory". That's why it's like a hope! When the individual reaches maturity — paradoxical level — he is ready to live with the existential dilemmas of human life, and face them. But then she is close to the self-experience of an Absolute theory, which was something that she was more naturally drawn to and liked on a more Kontr level!
1954. What marks the boundary between Homeostatic and Adversarial level? Perhaps more steps are actually justified, as with Fowler? But perhaps it has to do with symbolization, the language of writing, reading, etc.? Play? In that case, however, the level that it is close at hand to think of as "teenage years" starts very early. But if you really focus on the ability to process/digest/harbor "contradictory" information/impulses, then maybe the boundaries end up in places other than with cognitive ability in general?
1955. The cinema has to go! Alpha and Beta elements, etc. How a parent can digest and give back, for example, things that are incomprehensible, too complex.
1956. That is why the theodice problem can arise. But the problem is also a concrete problem, i.e. trying to understand people's suffering, for example…
1957. An absent god, with only a flat-minded idea of me as an individual. Kind of like me with my cells. We are part of a huge, functioning system.
1958. It can be found that a movement with strict social codes, clear rules and so on, can have an allure on identity-seeking young people. It provides relief and stability, and respite for adulthood. But what about a spiritual doctrine that is also clear and all-encompassing? I would like to highlight two possible effects. Partly that this suits you as a glove, as your need for clarity and rules is great. You already have a dichotomizing approach (?). Or you are attracted to the simple and clear, or whatever it is that attracts, so that you will work at Simpl (This is very simplistic and not completed!)
1959. The scientific paradigm must catch up before spirituality can have anything to add to psychology, for example.
1960. Keep to yourself, or win souls. Is it urgent or not?
1961. HUMAN VIEW. Simple people, and highly intellectual. Open and closed (MM). A new-age typology
1962. Would not have been able to live with a partner who did not share interest in this spiritual orientation. Similarity, attraction by similarity.
1963. Bored middle-aged housewives… A subjectivist swamp.
1964. This is not the place to present any in-depth critique of contemporary science, etc. But just a few remarks, also based on objections that my respondents make. A few hundred years ago, microorganisms were metaphysics. And before… Science that the earth was flat. Where science stands today.
1965. Higher lower in the model: The square above is higher than the one below. The square to the left is higher than the one directly to the right. The variant that is placed over within each type is higher than the one that is underneath. The type within each square that is on the left(-over) is higher than the one on the left(-under). But in at least two ways, the model can be misleading: Types that are over (from the I-axis), but on the left (along the II axis) it is not obvious that one can say that these are generally "higher". There are different aspects. And it is even one of the strengths of the ASI model to be able to make such differentiation. Nor should one be tempted to think that, for example, "Simplifying" is generally more prevalent at a mature level than, for example, "Regulatory". Here you have to imagine that both types include a higher and a lower organizational level. And strictly speaking, one must assume – on the assumption that the normal thing is that a person is at the corresponding level along both shoulders – that higher-level spirituality is a more frequent or typical combination than S-type spirituality at a higher level, although the model may attract to perceive that the opposite would be the case. However, the undulated line is not only a decorative thing. A diagonal line would be a worse solution. And dividing the squares with a vertical or vertical line would have other – major – disadvantages.
1966. A great advantage of dividing these squares (which internally have something in common, e.g. "lower-lower", as in a classic 4-fielder) on height, is that it provides the opportunity to talk about the types in a more clarifying way. The II axis represents different "levels" of spirituality, or more precisely of "an ability to deal with contradictory or complex impressions and impulses". The fields formed between the two axes are "types" of spirituality (e.g. R-type). Each type is available on two levels, which then refers to the I-axis levels. Different levels of the II axis are expressed as different types. Each level of the II axis includes two types – vertically – with each two levels of personality organization or typical defense = 4 levels.
1967. Org corrupts, L.A. says of hylozoics. All my respondents are skeptical of organizations and belief systems… Mm about the angry llama. JS in his own way. Many who are inspired by many different ones. But sometimes there is also an element of "being one's own" that doesn't have to be healthy.
1968. Quality over quantity. Sour said the fox. Not so many people want to. Also that oneself would become more unclear, if too many began to share this that is involved in constituting one's identity. A borderline/adol dilemma. Want to be connected, but afraid of closeness.
1969. What is faith, what is knowledge.
1970. How is the word logic used? Both LA and JS (?) speak of their beliefs as something that makes sense, not just a belief.
1971. A model is not the truth. It's an aid. But can't hylozoics or MK also be granted the status of just such models? What speaks against, what speaks for? Gestalt psychological principles. (I am amazed, time and time again, when I transcribe, how I actually heard wrong. Rarely any important words, but that I rather interpreted and expressed a maybe ten-second clip with my words. When I listen the second time, you can't even see any sound similarity between the words, but rather they've been replaced with synonyms.)
1972. IMPORTANT PART. That this is an important part of their lives, perhaps expressed in the fact that at the end they want to express that we "just scratched the surface" eg. How to understand this? Insensitive interviewers or bad circumstances that made them not allowed to come into their own, even in 90 minutes. Or so a feeling that this is really connected with something central and fundamental in their lives, and that it is simply difficult to exhaustively give a picture of. That it's not just cognitive-verbal, and that it therefore feels like an unsatisfactory presentation of one's outlook on life. Or that the questions have raised the level of anxiety, and that this "there is more" is an incantation to tell yourself that there is no basis to doubt or question.
1973. PINK GLASSES. Not wanting to hear about the unpleasant, confronted with it. In newspapers, etc. Is that right? If so, escapism?
1974. Fundamentalism, death threats based on drawings, large operations that require planning, logistics, money, etc., this is not a sudden "passion crime". And it doesn't have to be people who work at an immature level in general. So there's the repr for Simpl level.
1975. The willingness to compromise, right-wingism, to burn for a single and final solution – put one's hope in such things, and be able to keep hope alive – is dysfunction. On the whole, it limits life (if long-term). More pervasive, as in borderline states, more temporarily lowered as a natural normal fluctuation in the mood. Or something in between, as when this is more prolonged and/or partial, like a spiritual imagination with such character. To endure half-dance, human duplicity, the scabies of life itself, to take such things with humor sometimes, put your foot down sometimes… soft firmness… This is really a sign of maturity.
1976. II axis. It is important to find a variable that really grows or moves slowly in one direction or another, and against which else can be allowed to fluctuate. Fowler emphasizes "univ" and "individualism" (alongside an ability to endure contradictions?). And based on a primarily community-based spirituality, this goes a long way. But then there is possibly still the possibility that the model only applies to the type of spirituality that you have studied or have special knowledge of. This is the case with Stages of Faith. (Fowler, however, is refraining from universal claims, at all in later representations of his theory. From a new age persp, and when extra attention is given to psychodynamic theory, etc., expressions of "universalism" or "individualism" do not appear as a grunifying variable. Instead, I wanted to pay more attention to mental mobility, elasticity. "Inividuella" expressions and univ ids and ideals can be found all over the field
1977. New ageists are eclectic. Both CBT and insight therapy. And neuro, nutritional influences. Natural remedies. Ps-eductive methods.
1978. Perhaps highly neurotic people, who are still at C level, are the ones who most easily develop or turn to a spirituality at Kontr level? For a person at D-level, a very strong impact is required.
1979. SELF-PAT. Some traits that may be okay or not too alarming up to the age of 20-25, but perhaps an observational one – regr as simplistic thinking, Simpl – but that for ages above it is problematic. Life simply puts you under increasing pressure to leave such a functioning one. And if you still manage to hold on/fail to move on, it indicates a deeper lockdown or incapacity. (I did this myself at about 40 years of age, 15 years too late.)
1980. The debate around Lars Vilks and his roundabout dog is an ex, where a more mature system is set against a more immature one. Symbolic to concrete. Paradoxical to Kontr. "Freedom of speech" (even for a possible rash, immature, provocative act) against "He must die".
1981. II axis. Capacity to deal with contradiction – paradox, counter, etc . – is perhaps a more robust variable? Or so relatively un burdened by ideals? Both firmness or perseverance can have a positive connotation, as well as openness, etc. Probably the variable can be termed different – degree of capacity for indulgence and forgiveness, morality enl Kohlberg, even empathy or love – but with such a label one gets lost, or misses the goal, in judging oneself or others. Or does it covariate with a multitude of well-known spiritual "virtues" (like the ones above)?
1982. You are a teacher and a student at the same time. To see it that way. To see their maturity and cruelty at the same time, and somehow feel alive from this in an x way. Not to be content, in balance, in the way that excludes vitality.
1983. The II axis linked to morality levels (simpler than Kohlber?). Mosaic, Mosaic, then three levels of Christian morality… Sorry, O.V. The first is Paul's position, when he laments, internal tensions. But where there is an inner core of the new. The next step is close to Christlike, i.e. with less egocentrism, greater capacity for indulgence and hell. What about the post-par level? It's christian morality a notch anymore, which can't really be understood. It hardly has any potential for inspiration yet. It then ass easily with power, potency (as Par can do). You probably need to have reached Par level to be able to live in and be spurred on by expressions from the Post-par level.
1984. Live in the moment, make an impression. This is also the description of many of my patients. The ideal of obfectivity, to be impartial, can also be understood in two ways. Being insidiously inward-looking is also an aspect of mental health. (All of this is one aspect of the return of the absolute. If you try to realize it before, it becomes preterm, alt pose. And originally it's raw, teen-like, psychic life.)
1985. Perfectionist? Documents are paid with the same coin.
1986. It also belongs to the adolescens. To idealize and disparage. Enlightened humans – who one can "hold on" or be the one who understands their greatness – MM have extraterrestrial beings babysitting us.
1987. Homeostatic level. Survival is a top priority. Free from discomfort, at all costs. (Autistic-kont pos?) A basic capacity for self-confidence. How "autistic"? How does this relate to Stern's findings about the competent and relating child? (On adversarial, one has a robust, unsophisticated type of agency and responsiveness – often failing. It is also necessary as a resource. Located near the schizo-par position.) In both cases, primary defenses are utilized.
1988. That the world is described as threatening, capricious on the one hand, and as perfect, at all, and so on the other. It's like not connected. = Non-koh. The up of existence swings with mood = Kontr. This is nothing more than percepting the duality of all things, half-dance = integrated. But maybe not always so easy to distinguish? (How does non-koh manifest itself with MK-intr which is itself rel koh? For example, that different aspects are emphasized in God – as good or "perfectionist"?)
1989. It is important to remember that personality organization is nothing essensial. It's not something that's basically so or so (although it's probably in our personality one of the things that comes closest). But to move forward if you are stuck, certain favorable circumstances are required: to realize your location and seek help, to have knowledge and possibly financial resources to be able to search and find, and that you can get help. BPO problems often require long-term work. Psychotic problems require as early an intervention as possible.
1990. Homeostatic level. Survival is a priority over everything else. Adversarial: You record differences, nuances, but are unable to fuse them together, encompass them, accommodate them. Pre-paradoxical: Already here the complex is a source of nutrition? Genuine meetings. Endure and be curious about the loneliness, trials, knowing where boundaries go. Difference Between Pre-Pairs and Par Level (Pair and Post-Pair Easier See)? You have patchy and basically access to Par's capacity, but can often be limited by their nojor. It restricts life horizontally. You lose yourself from time to time, but don't always understand why. In some environments, faced with certain challenges. At Kontr level, this limitation is vertical and pervasive and the individual has no real experience of himself free from this. When the person describes himself in a situational situation when he or she has felt better, for example with regard to intimacy and future plans, the description gives a young or poor impression. At Kontr level, you are "in the box". (At pre-par level you jump in and out of it, s a s. At Par's level, you are largely free of "the box" – and the sensation itself can be passive, as after a hard physical performance. The feeling of meta-position can be intoxicating. Post-pairing means an additional meta-perspective.)
1991. The paradox is a source of nutrition. Compare children's shows, series, which are incredibly silly with adult eyes! I was driving Pokemon. I looked at the Twin Democrats in adulthood. Children have as a kind of "shield", homeostatic readiness, system.
1992. Härberg, Konsolid. For example, the one who is born into and belongs to, or converts to a more collectivist spirituality as Judaism. Traditions, festivals, the care of the group, can set up an otherwise shaky individual, who, faced with the wear and tear of modern society, would function worse. (Such contexts in a way recreate a more trad – less tolerant too – society.)
1993. Modern society is at the pre-par level. The more traditional community of Kontr? (Fowler!)
1994. Morality & society. It's a society, less tolerant. An eye for an eye. (The pre-trad samh was at the homeostatic level? Psychotic. Besiininglöst?) Our samh = Pre-couple, beautiful ideals & in good times intentions, but falters. Paul-sit. Christianity repr Par level. We want to go there, our legislation is aiming that way, but…
1995. The fact that I myself have strong positive ties to this subculture does not give me the right to be unfair, but I hope that new people interested will take this to themselves.
1996. The ethical guidelines for psychologists (ref) state that one should show respect for the cultural, political, sexual and religious orientation of clients, etc. Given how little is actually included in teaching on the psychological aspects of these life domains, I conclude that this is often interpreted as psychologists being happy to completely disregard such things. Therefore, this study one can be seen as a contribution to shed light on at least one of these domains: people's spiritual orientation or interest.
1997. Adult spir inventory… When do you become an adult? There are indications that the individual has only reached this stage (ref) a bit up to the twenty-year(ref). And since according to the law you are of legal age, etc. already several years before that – and it is therefore reasonable to set the lower limit at eighteen – developmental psychological aspects are included in the description of ASI. Some "adult" individuals may thus have a attraction to B-level and/or Kontr that is completely natural. However, ASI does not go under this. ASI is not a beset of religious development over an entire li perspective, like Fowler's Stages of Faith.
1998. AGE. Anyone who clearly expresses a belief in God is also the study's oldest participant. A coincidence? Or is it something that catches up or does the new ageist even get the new age to lower its guard?
1999. Similarities between adol-fung and thinking and new age. This can be seen in different ways. I would like to present the different possibilities. Not only that aprons are that the New Age is immature people's form of religion (Lewis on pantheism).
2000. Such pockets or possible filling places are well available in many different contexts. Political subcultures, with an often simplified worldview and definitive agenda. Arenas for identity building and relief of aggression, where one can storm towards superence, polarize, etc. Where most are young, but where some also tend to stay even as older. New age can in some ways be counted among these arenas.
2001. A Copician turn. What has been on the outside, in more or less similar form, now ends up on the inside, perceived as self-perceived and verified (regardless of the veracity). Can you assume that some mental surgeries are no longer necessary? Hence also a new self-evident, assertiveness. The return of the absolute. Certainty about these things at earlier stages – even if so desired! – is a kind of haggling and compromising with one's own self-esteem, etc. Such an "absoluteness"b in these matters, in adults, is both infantile and premature, in this perspective.
2002. NAIVITE. As young children take advantage of the opportunity to play and design. In the moment.
2003. That you experience this in such a form that is consistent with one's worldview, rel orientation, etc. If this applies only to the costume, more than the content. Then there are those who have not had a spiritual orient right.
2004. PRE-SEED. Compartimentalization. Mcwilliams. Partition.
2005. This capacity — or push toward exploiting this persp — is naturally enhanced with parenting. Leaving your egocentrism. I'm sure it could be an awakening. To Pre-par capacity often? A Kop turn in the small.
2006. HOLLOW FOOT INSERTS. There is no better or worse. The degree of good and utility is in elation to the foot of the wearer. That's what the combination is all about. The goal is invisibility, that it is not noticeable above all. And that ind can devote itself to other things without being bothered electricity is limited. Complementary function/hypothesis/vision
2007. DISSOL SPEACH. Start the summary at the end. Hair begins the essay. Kjell Höglund?
2008. AGAINST. That religiosity and intelligence level are negative correl. The Danish scientist was fired. Richard Dawkins (The God Delusion) has argued that rel is dangerous, getting people used to believing blindly, etc.
2009. Religion. James, s31 etc! "The feeling, acts… that man…"
2010. Where do you come across? Walldorf, Saltå Mill. Utb in Sweden with an NA focus: psychosynthesis and transpersonal. Existential TP that exists of various kinds. A Sartrean machoex and a more cautious Kierkegaardian? 5p on some of the ps-utb.
2011. Emotional rather than factual reasons for na's solution to theodice, etc.
2012. NA speaks of the soul, the inner, body and soul, etc., but mostly an incantation or sign that you have a field of work there. Because in action, the opposite is often marked. That it flows together. The interior is not a realistic experience. The personality, who you are, can be read through the body (graphology, iris diagnostics) and manipulated via this (reflexology, acupuncture).
2013. AGAINST. Pantheism is where man ends up if he is left to himself (Lewis). The Spir Equivalent to AIDS (Raschke)
2014. A lower-level spirituality doesn't have to be worse at all. It can be a commitment that acts as "a valve", similar to sex etc, or online war games, in a life that in other areas is full of adult responsibility and mature commitments. So that overall it provides a balance and dynamism in life.
2015. T-type spirituality does not necessarily correspond to what NA adherents call "enlightenment." It may be that 'enlightened' persons are at least at this level, but that there are also levels at an even higher level that would be possible to describe, but which are outside this task. (Maybe the paradox variable doesn't have "higher" levels?) Not everyone called enlightened needs to have reached this level. It all depends on the criteria for information.
2016. "Shelter/Console." Young people who are overgrown, practice adulthood, respond correctly and nuancedly about sex and traffic sweat, but then do not live up to this when it becomes sharp mode.
2017. My pioneering team? Tr-pers psychology engaged in similar theorizing. But often reviewers rest a lot on one foot, (new)andl OR pdt theory.
2018. 3-part purpose: To get a picture of how NA followers generally think about life issues. Make a draft model for assessing different kinds of spirituality. To try to test the model based on data at the individual level.
2019. II axis. Homeostatic… But ALL levels are about defenses that are activated to preserve self-esteem, inner balance, etc. Also "Moderating/Regulatory".
2020. For example, wanting to interpret "lived-out infatuation" etc., when you have an NA worldview, although it may be a vitality that naturally decreases over the years – in most people – that the psyche is occupied or filled with other things. Don't quickly put it in your system. Better to mourn it, worry, miss? Don't be commended by it!
2021. Thoughts in parallel with transcription work, etc.
2022. FF. Why do we make such a model, to try to determine the degree of maturity, etc. What can come out of what is good? Pure knowledge, of course. To explore or create hypotheses about how to define or differentiate an area or phenomenon even more. There are notions that spirituality is something sick or completely regressive. There are perceptions, among some spiritually interested, that all spirituality is equal ("paths up the same mountain"). There is the perception that some spirituality is entirely beneficial, or at least normal or "harmless", while others are more problematic. This latter view is perhaps even the most common. The Christian worldview is the norm, with us, even for such claims that violate the view of science we may not react. As far as pure knowledge: If it is possible to research, it is possible to find something new, it is commendable. Additional motives: Underdiagnosed suffering (Granqvist, Ps-tidningen). An approach to the phenomenon of destructive, manipulative sects, and perhaps mainly the people who drop out. (A rehabilitation home was started in Sweden in 2010). In the work with these individuals, it would be fruitful to have a model to address the problem, or the possible problem. What in spirituality is of bad and good, and a little what for whom can be harmful.
2023. ETHICS. Limits are set for the knowledge of the imagination, by resources, of what is practically possible (today), but of course also by ethical considerations that must be taken. A great deal of research that would be both practical and resource-wise possible, and by all means interesting, cannot be carried out because those involved would simply be in danger of harm. However, a great deal of such research, which would be impossible or at least very questionable, forms the basis of psychology as we know it today. For example, it applies to attachment behaviors, etc. in small primates (Herslow, ref). Others are on the verge, like Milgram's shock experiment, and have recently been repeated (2009? as well as the results of this original research, which has had effects on how we think about obedience and authority). What about the ethics of the present research? A completely inductive, naïve approach was impossible given my own interest and understanding. After all, during the question and purpose, there was a hypothesis that certain spirituality is problematic. Was it ethically questionable to conduct an interview study when I sensed that the results would be partly discussed based on such a view? Perhaps. Vigilance is important, so that you are faithful to the data. During the work on the essay, my own opinion has become more nuanced and – in fact – positive, or balanced, so hopefully the result of that reason ends up in a more forgiving light.
2024. Partly an anthropological approach. What's it like to live with these beliefs, to be a "new age"-are. These mindsets and typical activities, practices (ref) are part of our society today. Meditation, for example, healing, spirit contacts on television and via medium. For some, one might think, this fulfills a function as a little escapism (reality in importance everyday life), as a place for "revitalizing regression". But for others, this represents a great overriding interest. Perhaps one can compare wholehearted football supporters to ordinary supporters, who are on a team, and bring their son or daughter to the matches.
2025. AGES. You can talk about at least three different ages. Chronological age, which at least during the first part of an individual's life can provide pretty good information about what to expect. Personality age, Personality age, which in psychodynamic theory is usually divided into three, or four, phases: Psychotic/Disintegrated, Immature, Neurotic, and Mature, which are fundamentally linked to developmental phases. Then there is a third age that one might call situational, body and/or affect (?) -conditioned (messy with the concepts, fixed!). This model, AIS, focuses on the latter two and allows them to have a dimension. Since it is about the spirituality of adults, the value of the first is locked or "independent" if you will. (Fowler's Stages-of-faith model has with the first age, and in some form the second.)
2026. SITTING AND PERSON-CONDITIONED AGE. Conditioned for external or internal reasons (with the physical body sometimes a kind of intermediary… I leave out the whole discussion about psyche-soma, etc). An example of the first could be sadness or shock, such as experiencing – or witnessing – a traffic accident. An example of the other could be alcohol intoxication. An example of the third could be, well what? Religion… It can be external like peer pressure, intoxication. It can be physical, like fatigue or malnutrition. It could be "inside"… both postively and negatively.
2027. STARTN. METHOD. To include a quote from Tolle, for example. Is this science, can such a statement be placed in a scientific work? Some people have had such a peculiar life, characterized by introspection and pervasive experiences that their testimony should be able to apply as a single case study. Or at least as a message from a self-analysis. Scientificity… It must have a broader definition, especially in the field of psychology (but for a long time psychology seems to have treated itself de its unusually strictly, ref!). It must be included with sketches, qualified guesses, spreads and drafts. For others to nap on, or to start the association paths so that a common continued grouping can take place. What determines when guesses are qualified? Education, familiarity with an area, scientific awareness. I am an adult today, I have been doing this area since my teens. I have spent several hours in my own analysis trying from different angles to shed light on my life, not only what has to do with my spiritual commitment, but this as well.
2028. Exploratory approach, therefore read widely, reflected and tried to be as creative as I could.
2029. PS: "Zone of aproximat development" (Vygotsky?) … That is, what you want, trying to practice, should be within reach… the next step. Assimiliation/Accommodation.. One thought is whether one could describe this type of spirituality as the individual ass/oh too much, too early, analogous to the child who gets presented tasks that are actually too far ahead of him or her.
2030. That a spirituality that is bright and coherent, and has great explanatory power, etc . Fl describes its spirituality, Gnostisism, has gaps, but it makes a liberating impression. Ref to Freud, "We are disgusted with culture", and Asplund on "social responsiveness".
2031. NEWAGE. Separating the New Age from conventional Christianity is perhaps not as difficult as distinguishing it from Buddhism and Hinduism with which it seems to share several traits: the idea of rebirth and karma, and that the individual is evolving toward greater perfection. How do you do it? Individualistic vs collectivist culture?
2032. The best analogy I can think of to describe this dilemma, how it could be understood, is that it is like when a child is exposed to adulthood sexuality that it is not yet ripe for. That it can leave a mark, that it is very difficult to shake off. Cannot be undone. One must try to live on and integrate or fend off for this knowledge. In the same way there is a spiritual "virgin" – or hymen, if this term is to be used (which has been replaced by a vagina wreath? …
2033. I had a picture of a kind of delimited spirituality. Representatives or variants of this are categorized slightly differently (private religion, new age, esoterism, newness, but also some religion). It is a spirituality in which thoughts of reincarnation and karma are central, and where the individual gradually evolves towards ever greater perfection. However, it has turned out that my respondents – all of whom basically include these three criteria – emphasise these parts a little differently. With this model, one can first of all show which parts constitute this type of esoteric-newage spirituality – and how such "fukaric" spirituality relates to other types of teachings and spiritualities. But the figure also makes it possible to visualize how the different parts are emphasized differently by, for example, my respondents…. Some lean more toward perfection ("Miracle," grace). Some people emphasize the karma aspect. Points out how, on a mental path and through actions, for example, one can create one's "abundance". (Magic and Deeds). Some emphasize the reincarnation aspect, the relentlessly lurking development onwards and upwards. (Determinism. Evolution. Automatic.)

2034. FUKAR= on the whole, equal attention is given to all three parts – Perfection (The individual's realization of the highest possible qualities. "Saintlikeness.") as an end goal which depends on karma (the individual's representation of his destiny through his actions and the legal consequences that result from them) and the reincarnation system (The survival of the individual through rebirth in new bodies).
2035. FU = See through the illusion. Perfecting is the opportunity "here and now". Awake! Possibly an argument that humanity at this time walked and suffered enough, and it is urgent.
2036. KA = Magic. "Create your abundance." Feng Shui. A lot of self-help literature.
2037. R = It's tough. Darwinism, a development without real purpose, no "perfection". Determinism, astrology in its strictest form. The caste thinking of (older) Hinduism, that one is born into a caste, has to walk through creation in countless incarnations.
2038. FU+KA = A clear ideal of perfection, and the importance of deeds is emphasized. It is possible to achieve nirvana, reach heaven, be solved from the cycle of rebirth relatively immediately. Some kind of monks, HareKrsna I think to a large extent. Therapeutic teachings.
2039. FU+R = Some esoteric spirituality, which has a clear ideal of perfection, which is reached through reincarnation ("in 3,000 years") and where the karma aspect is underemphasize. Automated view of development. One cannot fail to evolve, so referring to the karma aspect is in fact more or less superfluous, redundant information. The development works with the help of the Law of Karma, but when the goal is given, it is not something you really need to pay so much attention to.
2040. KA+R = A system of thought that embraces magic and eternal life through reincarnation, but has no individualistic, saintly, perfect ideal? A device that can be manipulated. Satanism? Spiritual Darwinism?
2041. TITLE: "Utopia, ohoj?," "Utopia, oh!," "Heading for Utopia," "Utopia in Sight?" (Thomas Moore, 1516; according to Watslawick, 1974)
2042. Watslawick: Utopia Syndrome.
2043. The area of the contradictory – ambivalent – ambiguity – includes from really severe stresses on the human psyche, so-called "double-bonding", in expressions of emotional and cognitive maturity, where the contradictory even becomes nourishment.
2044. "Stages of Faith." Many things in common, partly because I am inspired by his work, partly because the two models (like most other models, even those that do not specifically deal with spiritual orientation) are based on observations of human life, and from what it means to be human. But why not be content with Fowler's presentation? Some reasons should be given: Requests for modelling more closely related to psychodynamic theory and the axis of personality organization, with fewer steps (Fowler has seven, ASI has five). Although Fowler believes that his model is independent of faith, etc., it rests on a certain kind of spirituality. The individualistic and universal – one sees something good in all religions and they are equated – and the focus on fraternal love across reloigion boundaries, etc., is probably perceived as new and fresh and as a kind of crescendo from a more traditional Christian (or at all traditional parish religious) point of view, but from a new-age perspective it is trivial. Fowler's descriptions are partly less accurate in this area. And you might ask why that is so? Is it simply different, or is there an underlying variable? I myself am leaning towards the latter. For me, the central part of Fowler's description is his focus on the relationship to contradiction. This is highlighted in ASI. This has the greatest impact on the highest stage of the model, the fifth (the seventh at Fowler). The universal and individualistic – at least phenomenologically, what people say and do (there may be a deeper level where development can be described as Fowler does) – is popping up everywhere.
2045. If the essence of religion were to be cultic acts and rites, symbolic and common evocative acts (INDRA on TT) – traditions – and in this sense literal belief, to gain the security of knowing what something is like, would the movement up the II axis also mean a movement from religion towards non-religion? Towards philosophy. Then there are the cult or traditional, the fasting, of at least two degrees of strength: one vital and one dominant. And somehow the extremes meet. When the regressive is proclaimed with rational firmness, as the norm and program. Signs of a healthy or mature relationship to these two poles are that they can switch, which possibly mostly occurs between the vital variants?
2046. With this capacity to endure and even draw nourishment from paradoxes, possibly also comes a reluctance to gross generalizations or prejudices. Things that at lower levels provide stability and belonging, are experienced at this level to fight back on the individual himself, impearing his life experience, and perhaps therefore also avoided on selfish grounds, if you say so. Just as a greater acquaintance with any area, be it music, art or anything else, often leads to a need for greater complexity to satisfy and maintain a rehearsed mind, so probably something similar applies to the area of morality and interpersonal relationships. (Linked to Fowler's 7th Stage.)
2047. Fowler describes a development along a few different variables. A study of the new age raises the question of which of these variables is really valid for the entire spiritual field, and which one or which is true as long as the data includes traditional parish religion, but not whether, for example, new age spirituality should be included? One idea is that the variable that deals with increased differentiation and tolerance for the paradoxicality of existence is central, while the one that deals with "universalism" – at least on a phenomenological level, what is said and done – is not.
2048. My perspective is more clinically psychodynamic.
2049. II axis. Behind what level the individual expresses himself at hides a variety of factors, roughly divided into individual and environmental factors. If we confine ourselves to talking about the specific doctrine or system of thought, then there are a few things that we may need to consider. Certain spiritual teachings may have such an impact that — together with the individual's own resources or qualities — the result is that the individual expresses himself with a spirituality at a higher level than with another doctrine, and that any content of truth is irrelevant. Some teachings require more from the individual – the stakes are higher, there are more factors to deal with. An esoteric new-age doctrine will exert greater psychological pressure on the individual than a conventional Christian way of looking at life, and there are more things to master. In this study, my respondents' solution to the theodice problem is highlighted, for example, and contrasted by a conventional Christian approach (where it remains precisely a problem, but where the dogma of "god's inexhaustible ways" may give peace). Keeping yourself on the right keel in the previous case is far more difficult – but not impossible, judging by the testimony of some mystics – than in the latter case. On a level where the individual does not have a self-perceived truth to lean on, the new-age adherent will normally have to activate certain intra-Islamic tricks, in order to relate to the question of suffering in the world, unlike the Christian who can do this without having to compromise on his humanity. And the truth is left completely out of here. But a model with greater explanatory power, in this case the new age, should not be disqualified without further ado.
2050. Support functions. Lower ed squad. Even growing up! Mental maturity univ, but cultures diverge in which and variety of support functions. Long pants on =adult, and omg begins to look at you like that, give confidence, etc.
2051. Ne vä quadrant also NEG! Prematurity. Nice literature, but want to read kioskwesterns. Dressage.
2052. Also in the group "Primitive" there are positive traits, hedonism, vital regr. And in "Shelter" there are various sub-groups as well. Decorated/stacked spirituality. suckered piety. But where it becomes sharp and intolerant, then it belongs to "Reduc" for example?
2053. A funny peculiarity is that the paradox has some kinship with "self reference"!
2054. "Rationalize" for spirit at Kontr level? But Rat is a higher-level response, right? (If so, it's more pre-level.)
2055. I-type spirituality and I-axis. possibly confusing.
2056. The types – something they should be called. The designations are not perfect (what difference between General and Kontr, for example?) but hopefully they capture something of the characteristic, and are able to reasonably differentiate the types among themselves. Prio has been few initials that are different, among other things.
2057. Best friends. Orientation by similarity. Dyadically related to p-interference.
2058. This is not a model, and perhaps even less a theory. It is an inventorium.
2059. It's hard to tell about participants. A small population, and some kars further restrict it.
2060. Dissent? Our basic solitude? The brevity of life? Our resources? No, enl NA.
2061. There you could see yourself as an ind you are engrossed, embedded, and where you could see yourself as part of a group you are an individualist. Where you could see yourself as simple, you are complex – gender – and where you could be versatile, i.e. both constructive and destructive, where you focus mostly on and try to refine the light.
2062. A God experience goes hand in hand with developing a strong and clear self, while accepting that there are hidden layers. A fascination and respect for oneself, who is healthy, to basically be able to "speak" to oneself, is close to also imagining a "god"?
2063. Rizzuto says that people often have a pretty clear idea of what God is like that they DON'T believe in. Jmfr. "If you have nothing to do, don't do it here" (American sign, min alman 2010, v24)
2064. Similar to what is usually said about a large work of art, that it can be understood in many different ways, arouses thoughts and feelings in the viewer, has the urge to give everyone and can be understood or related to on many different levels, from the simplest (we laugh when Chaplin falls on the end), to the complex (Chaplin is hunkered down, but tries to maintain his dignity, etc). God is an "organizing principle," a cognitive universal attitude, a posture that excludes nothing else. Somewhere – Where? – I read the other day that a work of art must reconnect with the grief, the limitation of life, etc., not just be "amazing".
2065. It's hard to find mutual rel. Over and down. When will the ability and desire to "let in" come?
2066. There is a difference more often in how much is said than what is said. The notions of life on the surface are quite similar.
2067. Which criterion is best suited to differentiate the different levels — between pos and neg effect or results of NA engagement — and how op. further research or theorizing may try to investigate. Primary/secondary, adversarial/paradoxical, dyadically/triadically structured, pre-oidip/oidipalt. This study suggests that this "op" (?) can be fruitful. On the one hand, it has some anchoring in the religious (theology) but also relatively value neutral and "forthright", one suspects the CEO to pay attention to or how they could or could speak.
2068. It should also not lack dynamism or be too "adult". As in graphology: the absence of the opposite should predominantly give neg interpretation. Here you also have to have in the back of your mind possible things that affect: individuality type, temperament, day form, age (young adult or older for example), interview situation, chemistry with interviewers (power, gender effects), personal triggered by the situation, cultural affiliation, education level (used to presenting themselves scientifically and being reviewed, for example), how new the interest is (love-hope level), etc. With all these objections and bras, can one still dare to believe that there is something to discover? I'll do it.
2069. A kind of blend, mln establishment and insp and ideal. Fear and admiration. There were also a lot of people in him. I was angry, had a family. Jesus a litmus paper?
2070. Many came to the Middle East, the unfreedom. Similar to the usual in our culture.
2071. That some have more electricity less of these reasoning, that would be quantitative claims. Probl with constant hold etc. I'm content to imply or sketch. It's a theory.
2072. Many people cite difficult upbringing and batndom. Whether this is more than what people would generally indicate, or if this is a consecrated of psychological focus and interest, as well as interview with a psychologist, or a show that is strengthened or polarized because of the "light" of one's outlook on life, or if just such ind napped on request, or if actually had it particularly difficult, it is not possible to say,
2073. Many refs of the greatness of the universe. Jesus and the universe. Metaphors, parables, benchmarks.
2074. Ref in the book fr M-L. The need for meaning. But it can become too much "meaning" too, as with Scientologistism and NA. How to separate them? Shape… Do she think the KH artist in the data has something to say about this. About spiritual art, etc. You see it so concretely, etc.
2075. How did Fowler get to? It ties in with psychodynamic development theory rather than Piaget's cognitive model and findings. It focuses on the spirituality of adults. It is not empirically based, directly. It is an inventorium (which in this context stands for the fact that it is a model with less claim than a – in part – a theory of development generated from its own research). It arose from the need to call in and be able to differentiate also between more modern, including disorganized, spirituality. But since it is the same reality it regards and tries to systematize, there are of course large overlaps. How an adult is compared to a child, for example. But ASI emphasizes the paradox, highlighting it as a core ability. Essential. Without it, there is no adulthood.
2076. A phenomenon that is at the border, mln science and claims made from a spiritual point of view.
2077. DISGUISE. Psychodynamics often perceive that the answers are to be found in childhood, a perception that is often made a laughing stock. But I myself sympathize with this. My respondents place causes further away.
2078. For example, one can think of a doctrine as the Christian. Fowler, for example, believes that level is reflected in which of the Christian factions one embraces or is attracted to? But NA itself is close to such performances as are found on the lower end of an imagined scale? How to explain this? Some of the aprons may come from Granqvist who links such an interest to difficulties in childhood. At the group level, this can explain. But the question is how a mature NA-intr is recognized. On the one hand, it is a doctrine that exerts a higher pressure, so that in general one is drawn towards the lower levels. Where expressions of greater maturity seem to clash with the very essence of doctrine! NA itself – in "basic version" p.s. – is close to, for example, "somatization", thought, allusions.
2079. Higher levels: Humor, both-and- mysticism (in its prey to the conceed, the fallen, etc.!) … Lower levels: Concrete prestitled, somatization. Lowest: Symbiotic, psychotic, bizzarrt conspiracy thinking? Covering level 4 NA is harder than doing so from a Christian frame of reference! It works out at level 5, if via your own myst erf? The slope is steeper, you might say. There is so much in the NA that, with its at least outward resemblance to more primitive experience, it makes it more difficult to maintain or cultivate such maturity as belonging to levels 3, 4 and 5.

2080. People at the paradoxical level – group – easier to get rid of types of Christianity… Mystery. Turns against reasoning about karma, theodice, not because it CAN be as NA-anh claims, but for how o why one with preserved respect, god contact, etc. should be able to labor unhearsed such answers.
2081. FATE. Interpreting aging symptoms as signs of andl utv! Sex drive, memory, greater calm, wisdom, etc.
2082. The paradox has now become a source of nutrition – formerly unmanageable!
2083. said utv.theory, not fix points, psychosex. But Oedipus. Rel to Piaget, Kohlberg. Ready 25? Parallel to MK. Comp exists before, kind of maturity, and continues according to the limits Freud set.
2084. The limit: My intr psychologically. If Martinus is right, if the meaning comes with this doctrine, meaning put press-giving nutrition to us in the spec phase, it liogger outside my intr. My criticism never goes as far as Martinus (more than misrewed, hasty, etc.). Nor is the Granq-Pstörn aspect (ne hö quadrant). How does it affect – for better or worse – having an NA worldview.
2085. WORLDVIEW. Holism, pantheism, monism.
2086. Parable strong, but not found any better. A child who prematurely exp for. Also thought of M. Seduction.
2087. This persp is true – too. Separation of generations, for example. But deepest an illusion, as MK teaches? How to understand these perspectives in relation to being. When do you take the step over to one to the other seriously? If they are valid in parallel for a certain period of time – as spiritual seekers and students – how do they do? Problems, opportunities? Inevitable problems, avoidable? Is this particular suffering (which in psychotherapy can largely be sorted under "inelletualization"?) something we must experience?
2088. Spiritual bypassing. Spiritual emergency. Pre/trans fallacy.
2089. I guess people have such troubles in general. That's why you look for tp, fam-tp, etc., end up in psychiatry. But do you have to believe the probl/the pressures/dangers greater for NA-anh? Otherwise, there is no such way to talk about. But, yes, there is. And this intro is going to get into this!
2090. The subject interests me a lot. But what if you also take into the perspective that NA may be in line with the truth about existence? How can what is relative more true potentially do more harm?
2091. I have also found a fitting name for the lowest level of the II axis in the model: Homeostatic level. That is, in the face of contradictory impressions and/or impulses (which the variable is about) – the survival itself, the most basic, is a priority, and if necessary at a very high price. They are even willing to compromise on their own reality. Maintaining a kind of control is superior to everything. Psychosis, psychotic denial and so on. The other levels: Adversarial, Pre-paradoxical, etc. At the Paradoxical level, the complex and multifaceted – opposite – is even a source of nutrition, something that can inspire wonder, even give "meaning", etc. (It doesn't have to be about spirituality, but also relationships, art, love relationships.. go to therapy and explore yourself, etc.). Post-paradoxical level then is a largely speculative thing, but it is possible to lean partly on Fowler and little else. Other rel-ps literature as well. This level, as I see it, is a kind of overdrive at the paradoxical level… "The Return of the Absolute" I will describe it as… I also think of "a second boldness" (as a pendulum to Fowler's "a second naivite")
2092. Guiding the work on the essay has been a feeling that there is something problematic about the new age. Not for everyone, or always, but that there is something about the doctrine itself that in many cases exerts a special pressure on the individual – and – tempts the individual to function at a lower level than is his "normal". This has been blamed on religion since the days of Freud, and certainly before, but that this would apply to certain parts of the newness to an extraordinary extent. Why would that be the case?
2093. Both the I-axis and the II axis are basically the axis of personality organization in psychodynamic theory. I'm not sure how explicit to be in printing this on the I-axis? It's more "accurate" than the character actually holds up to. Perhaps one can be content with writing "high-level" or "low-level defense" (now it says M, N, O, P for mature-neurotic-immature-psychotic). For the II axis, I have invented some new concepts. The central concept is "paradoxical", which basically corresponds to mature/ambivalent, well you know. "Home with the straw", mature middle age, capacity for love and work (Erikson, Fowler… o so v). The individual has gained reasonable distance from his or her previous adolescent/young thinking – black/white analyses, screwed-up egocentrism, idealization, high ideals, "apparent hypocrisy" (Elkind), etc.
2094. What suddenly became so clear to me is that the "new age" is dealing with "absolute greats". Kind of like the young man. There are perfect individuals, and who have become this by their own power, and such can be oneself (and one can become their disciple, read them, listen to them), there is utterly selfless love. "Utopia" is not imagination, but a real vision of the future that particularly open people have been able to get, and a benchmark, etc. Like a 17-year-old! (I think the usual religion has far less of this, and thus less of the "press" and temptations: Christ is admittedly perfect, but also God, so he belongs to a different category. The kingdom of heaven is a Utopia, but at the same time so obvious "elsewhere", a mystery. The New Age, however, wants to embrace such notions with "scientific" spirit.) Note that I do not take a position on whether the performances themselves are stupid or false (because I don't even think they are!) but what impact they can have on the individual, and why.
2095. Whether one should now see this as normal tasks, a la Erikson, or projects or ambitions that the individual himself has chosen, one can describe it as "two development goals that collide". While the individual, with age, approaches/should approach a mature/ambivalent/"paradoxical" (level 6 at Fowler) vantage point (there are no entirely good or evil people, everyone struggles as best they can, etc.) they occupy themselves (instead, but the degree of commitment varies of course from individual to individual) with "the big questions" about Godlike love and human perfection – which has such clear parallels to adolescen thinking ("adversarial" level – found nothing better at Swedish).
2096. For a while, I thought you needed to have a higher step on the organizational axis, but not anymore. "Mature" covers most things, where there is to grow in. However, another level of the II axis is needed. This level could be called "Post-paradoxical". It partly corresponds to Fowler's 7th, the "Universal" level (although I think his description has an overly individualistic, "heroic" character – with references to Gandhi and Mother Theresa – probably colored by a long life trapped in various Christian congregations and contexts!) What do I think is special about this level? Why is it needed in a schedule of levels of spirituality? Well, it represents the "return of the Absolute" – that the individual can once again address – what has hitherto been – typical "teenage" themes but without the risk of now being too much affected by the gravity of this period, or these layers in their psyche. This requires first conquering a "paradoxical" capacity. Here, I understand it, is the focal point itself if you want to describe the potentially problematic with the new age.
2097. But it is unclear whether the post-paradoxical represents an additional level of "maturity"? Why doesn't everyone come here? A normally reasonably favorable personality development lands (I think with Erikson) in "reconciliation" or "peace" etc. But not everyone seems to be making the step forward to a "post-paradoxical" level, as do few making the leap from 6 to 7 according to Fowler. (Why not? Depending on coincidences, temperament, interest? But perhaps also because this "mature" crowd actually houses several subgroups, which are at different levels of a different kind of maturity, which are less "life-course" generated, but instead are based on accumulated experience from many lived incarnations. This could be a synthesis of the "new age" doctrine and common developmental psychology 😉
2098. I think it seems useful. A few things I come to think of: First, being able to distinguish between sect members who are "seduced," or what to say (of a message, or by their own longing for direction and regression, good and bad) – and perhaps one day "waking up" – and partly those who basically have a personality disorder. In discussions about sects, one easily ends up in one of two camps.
2099. Maturing as a human being is partly about reassoning with one's limitations, mourning one's aging and that everything did not turn out as one dreamed of, etc. You won't be able to do everything you want either. An ordinary (even a conventional Christian) worldview gives room for such maturity. NA does this to a lesser extent.
2100. Perhaps the challenge facing the NA supporter can be formulated as follows: How to reconcile with limitations, their own, the limitations of the outside world and existence itself, when the context is non-constraint?
2101. When Mickey Dee, drummer in Motörhead, laments: "I was once stupid enough to start snuffing", the teenager reacts in us: But then stop. It is very close at hand, based on NA, to give such a response as well. Why?
2102. The fact that a teenager reacts like this can be explained like this: 1) In adolescence, you have not had so long to actually experience that good intentions can actually fail. It is a lack of experience. Perhaps you need to be repeatedly exposed to your failures in order to realize how difficult it can be to be human. 2) Teenagers have a natural tendency to draw the same between ambition and realization, they think it's the same thing 3) Teens also don't always notice if a success actually has too high a price, or is largely dependent on the goodwill of others — they may find a result successful, which an adult would still consider a failure, Too much else has suffered and will take a long time to recover. They lack the evaluation. 4) Teenagers tend to resort to rather primitive defense mechanisms — projections, splitting, denial — to avoid having to admit that they actually failed, misjudged the situation, misjudged their own capabilities, etc. 5) Teenagers are ruthless in their perception of their own and their surroundings' faults and shortcomings. They live in the idea that you are the master of your own house – that such a thing is possible and therefore you are obliged to achieve perfection and coherence in everything you say, think and do – in short, they do not acknowledge the existence of "an unconscious". The adult, on the other hand, has reconciled with this and can even enjoy being in a constant "grey area" 6)
2103. Within NA there is a strong skepticism towards society's institutions, sometimes even in the form of conspiracy notions. Why? Such tendencies are common in adolescents, but normally retuffle over the years. Why? NA creates in many people an internal stress state that in turn expresses itself as a projective phenomenon. NA does this to a greater extent than conventional religiosity
2104. The step from level 4 to level 5 I perceive most as a final attack on the top, if the image is allowed. The ability is already there, most of the work is already done, but you need to rest for a while, and partly it is natural to want to enjoy the fruits of your work. This new capacity for paradoxicality, which is a kind of championship level. A prerequisite for a mark-up of "boldness" to lead to something good, at this level, and represent "genuine" level 5, is that psychic life has become so pure that even when one takes a stand for something, and chooses something, this is surrounded in consciousness by "percentage" more wonder than certainty. What is known, even when it comes to the greatest things, is thus balanced by wonder. This is what is lacking at lower levels (2-3). And you're only accountable to yourself. You know what the limits of "untruth" are and you avoid them. You keep your instrument sharp, your mind clear, your heart spacious.
2105. Level 5 is made up of two types. Outwardly and viewed from a lower level, these types may seem very different. But it all depends on what you look for. One type involves self-view, degrees of "enlightenment." The "boldness" one can allow oneself here is no different from the other type, it only manifests itself in different areas. The spirit lacks self-vision. But can experiment with the experiences of others, or hypothetical truths, in such subtle forms, that in practice the difference is not so great. They have a kind of purity of the heart in common. And for individuals at this level, the quality of the "vessel" is the basic criterion, not what it is filled with.
2106. People with cosmic "glimpses", according to MK terminology, can be said to belong to level 5. I think so. But when the memory of this major fades, they will possibly go back. To level 4-3? Maybe in the under… (I don't remember what ASI looks like.)
2107. When you think badly about someone, it affects that person. Can make them feel bad, impair their health, etc. The thought itself causes harm. (In addition to the discomfort that what one thinks then will also affect oneself, according to the principle of karma.) This is similar to something psychiatric. The idea is not free. Ideally, you need to stop this at a very early level. Don't even have it in my mind. Mainstream religion does not put such an ok on the individual, nor does ordinary atheism. It is in itself similar to superstition, which no one can completely swear themselves free from – magical thinking – but unlike such archaic functions, the comprehensive "holism" within NA is something you go on a course to learn, you discuss its exact implications on web forums, etc.
2108. The archaic within NA also tempts the individual to function at a lower level. Holism. It reminds me of one of the deadly sins. Chain, gluttony, what we do when we let go of the inhibitions. They all have an equivalent in how young children work and think.
2109. Being engaged by a worldview like MK will in many cases add suffering. It puts a strain on the psyche that is comparable to living with a great stress mark-up. A mark-up of and an activation of more primitive defense mechanisms, such as dissoc, magical thinking, splitting, etc. And I don't think there is a quick or easy solution to this. Based on a hypothesis that MK is true, one must perhaps see this as a passage between two forms of existence, or understanding paradigm, that are painful. You have to do the best you can. And what you learn in the long run from being in this field of tension is to the advantage – possibly, to a large extent, these experiences or abilities are the basis for this – for something new. The solution to the duality is mobility, crop rotation, improvisation. Even things like humor. Such capacity is central to an upcoming psyche.
2110. That one's thoughts about someone else can harm – and that one is attracted to such a worldview – could be due to growing up in conditions that are similar to this. That is, where there was a little respect for the individual's boundaries, etc., omnipotence (which scours powerlessness?). But it could also be something that attracts one for a kind of philosophical reason – that the idea of an existence is connected seems reasonable and true. Thinking along these lines may also be due to embossing, old habit, which is maintained by reinforcements that are not best described "psychodynamically". Three possible reasons thus: repetition (+ something even more dynamic), philosophical, old habit & community. Also save energy, that this way of thinking is simply simpler?
2111. Can a doctrine that is in greater conformity with reality be of potentially greater inconvenience than a less "true"? If so, how? An example is how the child is exposed to things related to adulthood, such as adult sexuality. But food may even be given, as Peter teaches (milk, meat, where?). Another analogy is perhaps that a complete doctrine gives less "slack" and space for both dreaming, fantasies and other things. Like Nautilus machines, but give uglier muscles (the girl at Klint), perhaps because they precisely and according to all the rules of art train the average person optimally. There is less room for adapting or stretching the system, the model according to individual needs. Or to make mistakes, which requires improvisation, learning from the unexpected, breadth. Or liken it to how clean homes, cesarean sections, etc. give babies who are more sensitive to future stresses.
2112. Attempts to discern and describe a healthy and more unhealthy spirituality go back at least to James, 20th century. His contemporaries, Sigmund Freud, were more irreconcilable. Others have gone more one-sidedly the other way. Psychoanalysis has had a lot to say about this topic. The spread in how to perceive the substance is great. From Freud and Faber, to… psychoanalytically interested who may later profile themselves more as transpersonal, psychosynthetic or existential theorists and therapists. One extreme, although this concerns the more organized newness, is the cooperation organization formed by several often criticized movements to protect their interests (ref, name).
2113. Even Fromm's division into having the respective commodities, found in Kegan (relationships), is similar to this with different positions or levels. (Have or be, different mln before? What is higher?)
2116. Describe how NA-anh sees themselves, their relationships, their history and their future, as well as the big questions. What kar NA? How do you feel about the "ex-terms"? Try against Werbart's lineup of existential conditions. Try elkind's theory of adolescens development. Try Faber's reviews. NA "sick"? NA interest = non-adaptive, restriction? (No. Although NA should mean greater pressure and temptation to operate at levels that are actually passed, it belongs to developmentally passed stages.)
2118. NA should lend itself to, like other spiritualities, and express itself along a scale for individuals. Try and reflect on Fowler's TOF. Second? Same as under 1, but now at the individual level (Adol, Faber…)? What markers can be useful? Not universalism, but rather ambivalence. Pdt rather than cognitive theory?
2119. "I was stupid enough to start snuffing once." how to react to such a statement? Teenager: But change that! Why? Partly discomfort at weakness, and partly not to perceive or be able to live in the complexity of life, feelings, motives, etc.
2120. Level 5 is made up of two types. Outwardly, it may seem that these deserve different designations. But not according to this model. Level 5 individuals themselves make no distinction between these two types. They share a certain kind of consciousness, which also includes feeling. This mental attitude is for them a more precious possession than even "enlightenment", which can be difficult to understand at jaw-dropping levels.
2121. One can have a consistency criterion and assess the personal worldviews and the aories based on how well they are connected, or the absence of contradictions. Some NA less koh, press and possibly contradiction therefore possibly less (FL vs KH. )Based on NA, you are flawed in koh if at the same time you are very critical of samh. Theoretical koh. If you have different emotional "accounts" then emotionally non-coherent. As teenagers. But regr etc as healthy balance of adulthood? How does it fit in?

2122. Variables? The individual's worldview, degree of coherence. The individual's worldview, degree of explanatory power. Is it the same? Emotional coherence (Rogers)? Expressing anger creates tension in the normal NA-anh, it almost has to do. Otherwise, a kind of non-koh, double "bokf". Being angry, but not experiencing this, creates a different kind of non-koh. Being human and living together, as Freud described it, means a difficult project to make these different things come together. And no one is as hard as the NA supporter! All the valves have been taken from him. It is a completely elaborate system. It is often said that prisons can become too escape-proof. This can be said to have happened in NA. Few opportunities are given to let loose. "Wipe the concept of enemies out of your consciousness." (Ex on mkt high ideals in mtrl?)
2123. Various mental surgeries can alleviate or serve as attempts to overcome this ambiguity. Some worldviews raise the internal temperature by being extremely coherent! (MK for example).
2124. "We are disgusted with newness" (title) or "We are disgusted with new age culture"?
2125. Data show that NA-anh is worse than the control group, has worse erf of its attachment relatives, etc. However, one theory that has been put forward is that people with tangled backgrounds are attracted to NA as it reminds them of their background, role reversals, dissociative phenomena, etc. there are no longitudinal studies that confirm this. I suggest another model that can explain (some of) these findings. It is based on certain characteristics of the NA doctrine that easily have the effect on the individual that he will perform below her actual level. What are these characteristics? Something that raises the internal temperature – stress or anxiety level – and causes the individual to fall back on actually passed functioning. What is it that raises the temperature? A high degree of coherence is an important criterion. Too safe a "prison." NA delegates very much to the individual's own controlling body, the overself.
2126. Trying to distinguish between a cosmic and an temporal perspective is an attempt at resolution, with many possible complications.
2127. Perhaps NA is trying to impose a greater degree of coherence or holism on life than there is actually coverage for? And then they have to contend with a ghost they themselves invented, like the paranoitt schizophrene who is also in the middle of a drama where everything is "connected". If you choose this explanation, it is quite easy to see where the fault lies. But instead, as a hypothesis, let's assume that NA is right! How can something more consistent with the truth, the NA doctrine, potentially contribute to the supporters feeling worse than people in general?
2128. MY INTR. There is a psychological level and there is a philosophical level. I guess both are so interesting. According to the latter, the question of the correct thing in the holistic, holographic performance can also be included.
2129. To think that one's thoughts can harm something is found both within NA and in common delusion. In both cases, magical thinking can be involved. What distinguishes the two may be the depth of encoding (how central this performance is to one) and how universal. Even in people with NA-intr there are degrees.
2130. The claim that transpersonal psychology contains or contains previous psychological models and theories is possibly true. It could, so to speak, be the most complete of models and thus be superior to other perspectives. (Same claims that exist for MK, for example.) And I have no problem with this. However, my perspective is narrowly clinical. This is my basis in psychoanalysis. (Philosophically, however, I am open to a holistic perspective. But clinically, I believe that such an approach or understanding framework easily becomes more of an obstacle than an asset, and that the risk that it will lead both therapist and client astray – or nowhere – is imminent.) What can be remedied or alleviated, for whom and by whom? Should we distinguish between clients with a spiritual outlook on life, and others? There is room for a lot of overconfidence here. Metaphors such as those about the child and the adult individual, with respect to what food can be digested and introduced into joy, or what level of sensual or intimate interaction (sexuality) can be experienced and be of joy, are very fitting. In some sense, we may not be adults yet (whether you see it from a spiritual development perspective, or from a materialistic perspective where the different aspects of personalities remain and need to be addressed and taken into account in different ways) and the older, more limited models, may still be the ones who have the greatest prerequisite to be able to tackle mental disorders in both materialistic and spiritually oriented individuals.
2131. Therapy by person. Well, there's probably something in this. You need to believe in the method, both therapist and client, for the best results. But conversely, I can imagine that, for example, transpersonal psychology and on this based therapy leave themselves particularly bad for those who believe (strongly) in it.
2132. Distinguish between a philosophical and a clinical level. Much of what transpersonal psychology teaches about man is probably true, and interesting, although I can feel like me Obelix that at some point early in this life I fell into this powerful pot and far too late got out of there. But sure, those are important perspectives. A psychology without them is probably a limited psychology. But, as I said, mostly on a philosophical level, not so much at the clinical level.
2133. OWN ERF. When it comes to new age and mental well-being, my ideas and models are based a lot on my own experiences. More or less successfully, I have tried to generalize these experiences, and distinguish out for which individuals these may apply. I have my own experience of 1) what role NA can play in entering the sensitive development of identity in teenagers and youth, 2) what role it can play in entering already un-normal identity development, 3) how NA can participate in deferring adulthood, and a reconciliation with living conditions, 4) what role favorable circumstances can play in making life change direction; and what the conditions are for this to happen 5) what role psychotherapy can play in rehabilitation/ rehabilitation, and 5) how increased chronological age puts pressure on everyone, but often to an extra extent, for example, on the one for which NA has become a central interpretation model for human life and existence.
2134. Some are producers of the New Age (very large proportion in Löwendahl's study?), others are consumers. Some are classified as both.
2135. REINK-M. This can be seen from an individualization (and secularization) or societal transformation perspective. It may be natural for people to feel like they belong. In the old peasant society, the farm was inherited, others knew and referred to one's ancestors – "your grandfather and I…" – and then rested in a family grave. To a much greater extent, one could also suffer for what relatives and relatives have done. Perhaps this reincarnation-mining is an attempt to create a "family tree", a multi-stage history, roots?
2136. Do not confuse "meaning", the value of such an experience, with "understanding", or even "answers". Meaning is something else. It can be design.
2137. A coherence factor and a factor that has to do with the degree of holism. A "K factor" and an "H-factor". How do you relate them to the fukar model? The first is because everything affects every other. The latter with the fact that everything belongs together? Is it different? What does MK have more of than Rosenk? K or H? Something is. What does MK have more of than the schizophrenic's life experience?
2138. Differentiate against superstition (magical thinking… Lena in mushroom forest), partly schizophrenia (allyings…), partly "ordinary" Christianity, i.e. that something can be "the meaning", God's will with one's life. But there is also room for human imperfection, a demonic, personified evil, or simply chance. How does NA relate to this?
2139. It may be that from a philosophical, theological, etc. anthropological, historical, etc. perspective, the New Age just seems like "a smorgasbord", whereas from a psychological point of view it does not.
2140. Allure of all that is alternative. Opportunities for protest against the established whatever this is? New treatments, alternative diets, etc. "Which shows the truth that the others are trying to hide…"
2141. Why do they believe what they believe? What could it mean in psychotherapy, for example, if someone told me they looked at life that way?
2142. Strong en/v projections against "etabl", the strong, and a little patient at all, meet one in adolescents, addicts, personality-disturbed, in love/seduced, individuals under severe pressure (?) and NA followers.
2143. Sound or unhealthy spirituality is against traditions, the spoken, etc. Instead, similar criteria follow as for mental defense: degree of mobility, flexibiklity says more than any defense. How more than that, what?
2144. NA vs SECT. Some things that have come to light in this research (?) and received stronger support: Anything associated with sect behavior and thinking cannot be unders said by peer pressure, poor leadership, etc. Some seem to be based on the individual himself. As for causes, it is a sliding scale from temptation and satisfaction of deep-lying needs of the individual, over into oppression and mind control, etc. Young people are easier prey for both. You have a youthful thinking higher up in age than you usually think.
2145. "To be more developed" or less than anyone else. An expression used in NA. The jargon feels old, colonial. On the one hand. On the other hand, it can reveal that thinking is based on fairly simple, concrete categories. They are perceived as simple and concrete. The person eats meat, or is married, then can not… etc.
2146. Animal or human. It looks like me/I. Actions or psychological expressions, and conflicts, are sorted in and interpreted based on this dichotomization. But based on psychoanalysis, one or the other (overself/I) does not have an absolute advantage. Both are needed, really. They presuppose each other. They are plus and minus pole if you like. Within NA, similar perceptions can be expressed, but usually jargon. An attempt to reconcile an updated/modern/psychodynamic thinking with an old/colonial/progressive optimism.
2147. The analysis of light or darkness is similar! Based on psychoanalysis, darkness is partly, of course, lovelessness, etc. On the one hand, it is the imbalance or the barren tension between "light" and "darkness" as NA sees it. There is a light even from psychoanalysis, but it is not absolutely defined.