人性与潜意识 在线下载 pdf mobi 2025 epub 电子版

作者从15岁开始研究人的潜意识，并得出一系列惊世骇俗的新结论。他大胆地将自然科学原理运用到心理领域，成功地解释了各种心理现象。自成一家，又自圆其说，大大地发展了弗洛伊德的潜意识理论，为人类释放智力核能开辟了新途径。

本书给潜意识下的定义是：人不由自主、难以自控的心理活动叫潜意识。

本书对潜意识的研究，给人类认识潜意识和利用潜意识提供了方向与方法。

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书籍介绍

作者从15岁开始研究人的潜意识，并得出一系列惊世骇俗的新结论。他大胆地将自然科学原理运用到心理领域，成功地解释了各种心理现象。自成一家，又自圆其说，大大地发展了弗洛伊德的潜意识理论，为人类释放智力核能开辟了新途径。

本书给潜意识下的定义是：人不由自主、难以自控的心理活动叫潜意识。

本书对潜意识的研究，给人类认识潜意识和利用潜意识提供了方向与方法。

• 作者：风筝飞上天了 发布时间：2019-04-08 22:06:00

  故事幽默风趣，剧情波折起伏，扣人心弦，既搞笑又钓足胃口，让人停不下来！

• 作者：库尔特怪笑着 发布时间：2013-07-09 18:29:15

  翻箱底找到，一定是年幼无知时买的。这到底都说了些啥废话啊。

• 作者：IVAN 发布时间：2007-12-29 23:38:20

  垃圾，伪心理学

• 作者：百利甜酒冰美式 发布时间：2023-02-11 21:29:17

  全景记录芝加哥这座湖畔风城

• 作者：芒芒 发布时间：2016-03-07 20:29:55

  你守规矩，架不住别人耍流氓。

• 作者：paulwda 发布时间：2021-12-21 00:02:35

  读来无用

• 创巴是个很有争议的人物

  作者：Peace 发布时间：2009-08-18 22:08:29

  http://en.wikipedia.org/wiki/Ch%C3%B6gyam_Trungpa

  酗酒，乱交，吸毒，最后死于酒精中毒

  =======================================

  Controversies

  There exist a number of controversies surrounding Trungpa's behavior.

  Despite the fact that as a monk he was supposed to be celibate, Trungpa began havng sex with women at the age of thirteen.[21] He nonetheless presented himself as a monk who was keeping the vinaya purely, and did not formally give back his vows until 1968.[22]

  Trungpa was known for his drinking of alcohol.[23] He began drinking regularly shortly after arriving in India, also a violation of his monastic vows.[24] Before his coming to America, Trungpa, while under the influence, drove a sports car into a joke shop in Dumfries, Scotland. He was left partially paralyzed and often in need of assistance to walk. On some occasions he was carried off-stage for being too drunk.[25] David Chadwick recounts:[26]

      Suzuki [Roshi] asked Trungpa to give a talk to the students in the zendo the next night. Trungpa walked in tipsy and sat on the edge of the altar platform with his feet dangling. But he delivered a crystal-clear talk, which some felt had a quality – like Suzuki's talks – of not only being about the dharma but being itself the dharma.

  Two former students of Trungpa, John Steinbeck IV (son of novelist John Steinbeck) and his wife, wrote a sharply critical memoir of their lives with him in which they claim that, in addition to his addiction to alcohol, Trungpa had a "$40,000-a-year cocaine habit, along with a penchant for Seconal. . . although his drinking and sexual exploits were never kept secret, his staggering coke habit was well concealed from his students."[27] Among the things they found appalling:

      Women were trained as 'consorts.' That meant they knew what to do when he threw up, shit in the bed, snorted coke till dawn, turned his attention to other women and maybe even got in the mood for a threesome. Our little band of recovering Buddhists began to ask people if they thought this flagrant behavior constituted religious or sexual abuse. The standard answer you get from the male good old boys is . . that they never . .heard any woman complain about sleeping with Rinpoche. (I use that term loosely, because for years he was alcoholically impotent and would devise little sexual games such as using a dildo known as 'Mr. Happy' or insisting women masturbate in front of him.) . . . Many women, who felt they were no more than chattel, silently left the scene.[28]

  Another former student, Stephen Butterfield, noted that "Trungpa told us that if we ever tried to leave the Vajrayana, we would suffer unbearable, subtle, continuous anguish, and disasters would pursue us like furies . . . doubting the dharma and associating with heretics were causes for downfall . . .if this was the consequence of merely leaving the organization, what supernal wrath might be visting upon me for publicly question or discussing my experience of it?"[29] Butterfield noted the "disquieting resemblances" to cults, noting "to be part of Trungpa's inner circle, you had to take a vow never to reveal or even discuss some of the things he did. This personal secrecy is common with gurus, especially in Vajrayana Buddhism. It is also common in the dysfunctional family systems of alcoholics and sexual abusers. This inner circle secrecy puts up an almost insurmountable barrier to a healthily skeptical mind."[30] Nonetheless, he ultimately concluded about his experience of Trungpa's organization, "a mere cult leaves you disgusted and disillusioned, wondering how you could have been a fool. I did not feel that charlatans had hoodwinked me into giving up my powers to enhance theirs. On the contrary, mine were unveiled."[31]

  Trungpa was also famously antagonistic toward democracy; Butterfield noted "his views always reflected his dislike of democracy . . proposals for membership control of his organization were squashed."[32] Of Trungpa's purportedly "secular" Shambhala teachings, Butterfield said "they convey a definite authoritarian political outlook, elevating the leader above the follower, and silencing heresy," and that "the Shambhala mythology becomes increasingly complex and cultish in the upper levels."[33]

  An incident that became a cause célèbre among some poets and artists was the Halloween party at the Fall, 1975, Snowmass Colorado Seminary, a 3-month period of intensive meditation and study of the Hinayana, Mahayana, and Vajrayana vehicles of Tibetan Buddhism. The poet W. S. Merwin had arrived that summer at the Naropa Institute and been told by Allen Ginsberg that he ought to visit seminary. Although he had not gone through the several years worth of practice required, Merwin was insistent he attend, and Trungpa eventually granted his request – along with his girlfriend as well. At seminary the couple stayed to themselves. At the Halloween party, after many, including Trungpa himself, had taken off their clothes, Merwin was asked to join the event, but refused. On Trungpa's orders his Vajra Guard forced entry into the poet's locked and barricaded room; brought him and his girlfriend, Dana Naone, against their will, to the party; and eventually stripped them of all their clothes, onlookers ignoring Naone's pleas for help and for someone to call the police.[34] The next day Trungpa asked Merwin and Naone to remain at the Seminary as either students or guests. They agreed to stay for several more weeks to hear the Vajrayana teachings (which center around samaya), with Trungpa's promise that "there would be no more incidents," and Merwin and Naone's assertion that "it would be with no guarantees of obedience, trust, or personal devotion to him."[35] They left immediately after the last talk. In a 1977 letter to members of a Naropa class investigating the incident, Merwin concluded,

      My feelings about Trungpa have been mixed from the start. Admiration, throughout, for his remarkable gifts; and reservations, which developed into profound misgivings, concerning some of his uses of them. I imagine, at least, that I've learned some things from him (though maybe not all of them were the things I was 'supposed' to learn) and some through him, and I'm grateful to him for those. I wouldn't encourage anyone to become a student of his. I wish him well.[36]

  Author Jeffery Paine commented on this incident that "Seeing Merwin out of step with the rest, Trungpa could have asked him to leave, but decided it was kinder to shock him out of his aloofness."[37] However, he also notes outrage felt in particular by poets such as Robert Bly and Kenneth Rexroth, who began calling Trungpa a fascist.[38] Rexroth (in Miles, 1989) offers the observation that "Many believe Chögyam Trungpa has unquestionably done more harm to Buddhism in the United States than any man living", and called for his extradition from the United States.[39]

  Trungpa's choice of Westerner Ösel Tendzin as his dharma heir was controversial as Tendzin would be the first Western Tibetan Buddhist lineage holder and Vajra Regent. This was exacerbated by Tendzin's own behavior as lineage holder. Tendzin was gay and sexually involved with students while knowingly carrying HIV, one of whom became infected and died.[40]

  Rick Fields, historian of Buddhism in America,[41] writes that Trungpa "caused more trouble, and did more good, than anyone I'll ever know."[42]

• 读《不是他不爱你，而是你不懂他》：经营一段好的感情，需要了解共同的必要点

  作者：知北读书 发布时间：2022-01-19 11:40:29

  在网络上看过一句话：

  爱情是什么，爱情其实平平淡淡的在一起，爱情是一份信任，爱情是容不得猜疑，当激情退去，不分开，那才叫爱情。

  以前，对于感情之事，我一向来都比较理性，但是爱情来了，怎么都挡不住，加上自己是心理学爱好者，所以对男女情感方面的心理，还是愿意花时间去研究。

  前阵子，约到一本爱商系列的书《不是他不爱你，而是你不懂他》，书的作者是一位婚恋心理专家，在这本书里，作者从几个方面去写了关于男女之间巩固感情的方法，但是每个人对待感情的方式都不一样，所以说选择适合自己的方式与另一半相处，也是主观为之。

  

  读完《不是他不爱你，而是你不懂他》这本书，我觉得不论男女，都要互相了解对方，理解对方，正所谓的“孤掌难鸣”，其实感情生活中，只有两个人最清楚情感状态，如果遇到问题，也只有两个人正向去面对。

  不过说起来，这本书作为情感心理的读本，有几处地方还是不错的，如“爱的发展阶段理论”、“爱情里必知的八大心理效应”。

  很多人可能不了解，为什么刚开始谈恋爱的时候会那么甜蜜，不论互相之间做什么，周围的空气都是甜的，可是渐渐地双方之间就会出现一些分歧，直到后来的吵架、冷战、分手等等。

  这种现象，在《不是他不爱你，而是你不懂他》一书里就提到心理学家认为亲密关系的发展，是依据双方接触的次数多少分为刺激、价值、角色三个阶段。

  试想一下，爱情刚来的时候，心里是小鹿乱撞的，这个阶段就是书中说到的刺激阶段，在这个阶段中，双方都会彼此间互相吸引。

  相处一段时间后，会发现彼此情感依附会建立在双方的价值观上，所以说为什么恋爱中期的人男女会经常会提及三观，这其实就属于价值阶段。

  而后，跨过这个价值阶段进入的是角色阶段，在这个阶段里的关系相对来说也稳固了，其实这其中是有一方做出了承诺，比如说谈婚论嫁等。

  对于男女双方来说，不论是初恋、热恋还是已婚，了解爱的发展阶段理论是有必要的，能够在理论中加以实践。

  其实除了爱的发展三个阶段，还有爱情四阶段理论，即共存、反依赖、独立、共生。

  爱情的初始到最后，无非就是有相似的价值观念、独立的人格，然后互相携手共度一生。

  END

  作者：米醒醒，心理学爱好者，愿用笔尖文字，与你温暖相伴。

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  清醒散记（qingxing-sanji）,让读书写字成为美好生活的一部分。