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K.A, cinderella, mcqueen and i’m here with another article for you guys if you’re new to my blog. Please subscribe like this article share if you liked it but hit that notification bell, because I do go live and you are more than welcome to sit back, get comfortable, have a seat on the couch put your feet up, but I do have a quick disclaimer.

You are invited guests of mine – I am NOT here in any formal capacity. I am NOT acting as your counselor. I am NOT acting as your life coach and I’m certainly not acting as your pastor, and I am also not acting as anyone for domestic violence counselor. I am here, as your sister friend act occurs in all of that, so let’s just get down to the business of it. I am here for you and for all you returning subscribers.

Let me just say thank you. Thank you. Thank you. I am humbled and I am grateful for your presence, so now, let’s get into this article today we’re going to be talking about narcissist and exactly what a narcissist personality disorder is. One of the several type of disorders, of course, is the nurses system one. It is definitely a mental condition where people have an inflated sense of their own importance and a deep need for excessive attention.

Admiration with troubled relationships and the lack of empathy flip anything other than themselves, but behind the mask of an empath is string. Confidence, physics, his or her extreme confidence lies in a fragile self-esteem, that’s vulnerable to the slightest criticism. A narcissistic personality disorder person causes problems in many areas of life, such as your relationships, work, schools, financial affairs just having relationships, you know intimate or even social relationships or online relationships.

People who are narcissists generally, you know basically miserable unhappy and for the most part I find them most of them to be to feel some kind of disappointment. You know from childhood or disappointment if they feel like they’re, not giving getting special treatment or admiration that they believe they deserves. A narcissistic person has a lot of you owe me attitudes or you know I deserve it. Attitudes and in some cases some folks do deserve things, but a narcissist will take it up.

Just ten notches you may find, or they may find, that narcissistic behavior in relationships. Very unfulfilled and no one enjoys basically, I don’t know anyone who enjoys being around the narcissist, the the the treatment of a person with a narcissistic disorder centers around. Basically, there is no medical treatment or anything like that. You got to talk that thing out and figure out why you do what you do.

You have to sit down with a psychotherapist, not no psych, didn’t listen! This ain’t, no, a life coach type situation. Most narcissists need someone that could think three steps ahead of them. In order to be able to help them, you definitely have to have some in pathetic gifts. You definitely need some knowledge behind it to deal with narcissus if you’re planning to help treat or even deal with the narcissus, because if you don’t know what you’re dealing with you can become very very frustrating.

Are you dealing with the narcissus? I don’t know this. Let’s look at it, they usually have an exaggerated self self sense of importance, a sense of entitlement, even they expect others to recognize them and and they think they are superior than others even when they haven’t achieved anything to be superior than others uh again they have An exaggerated sense of achievement and talents in true to form they may have accomplished all of these great things, but a narcissus is going to put 20 on 10 every single time they want to, like, I said, be recognized as superior they’re preoccupied with ideas of grandeur And fantasy is about power and brilliance and beauty and being a perfect person, perfect female male, whatever they are exaggerated in every expense of the word.

A lot of narcissism preoccupied, I mean totally preoccupied with beautifying themselves. Most narcissists believe that they are superior to everyone else and actually no one can even equal who they are trust me, it’s a true fact. They monopolize all conversations. You see, folks that just come in and they jump they jump right in the conversation and it’s all about them and it all turns to them and you look it.

They love to belittle other people and look down at people make them feel inferior. So every conversation will start with I’m higher than you are most of them, like I said, monopolize the common little people, it can become very very sad. Most nurses expect some type of favoritism. I was looking at the movie a little girl last night and let me tell you something if you want to see what a true narcissist look at look like read that movie with Regina Hall in it.

I believe it’s called little and she’s transformed into a 13 year old, but with the same personality of an adult narcissism and basically her childhood immature. All of her childhood and immature characteristics are magnified to the 20th degree and her narcissistic ways are definitely put on point, and then I threw me at the end of course, called out and make she’s making she made changes. But of course those changes are not easily.

Most narcissist narcissists have picked this up from childhood, or they picked this up from a time in place where they’ve never been able to come out of. So it’s not going to be easy to stop being a narcissist and stop thinking of oneself as the end. All and to be all the Alpha and the Omega the beginning and the end of everything most narcissists take advantage of other people, because they know that they can.

They had the inability and the unwillingness to recognize the needs and feelings of others they just won’t. They will they were not. Not only will they not validate your feelings, but they will then invalidate who you are by not validating your, even even the ability for you to even have a filling in regards to who they are they’re, often envious of others and the envy actually shows. If you are aware of what and who you are dealing with, they have no boundaries whatsoever.

Most behave arrogantly hotsy. We know a haughty spirit comes before fall. They come across as being conceded or boastful and as hell to be very honest, then, to still have the best of everything and that’s alright. If you can get the best of everything the narcissistic behavior comes in, when you are not only not deserving, but don’t have those things like the best car, the best office, the best clothes, the best cameras, the best whatever, and but in your mind it is the Best thing: if that’s the best way, it works for you it that you know it’s perfectly fine.

At the same time, people with narcissistic personality disorders have trouble handling anything they perceived as criticism and and and to be very honest, as I always end with you guys, whenever I find myself in confrontation with others or within the first thing I do is make sure I am NOT being narcissistic, I have checkers, I have things in place to make sure, because the thing is when you’re impact, it’s you happen to be.

You happen to know a lot of different things and and you’re that way, because you need to help a lot of different people and most people will not get that about you and they will see that as pure weakness. They will see that as pure idiotic see and you capin and and – and that is completely from so far removed from what an impact truly is. But that’s all the narcissist can see is that light is no longer shining on them.

But someone who is actually trying to do something for the greater good. So you know criticism doesn’t work well with the narcissist. They become angry impatient mmm. They believe they are receiving poor treatments. They have significant significant interpersonal problems and are easily easily feel slighted. They react with rage, I’m in complete rage and contempt if they have the slightest feeling of the little bit where they think others are seeing them as less superior than who they think they are be careful read out cuz that flame is going to fly.

That rage is coming, most nurses have a difficult, difficult regulating their emotions and their behaviors. They can’t get balanced on with it, their emotions and behaviors never line up with what should actually be taking place for a particular situation again putting 20 on 10 most nurses. This experienced major problems dealing with stress and adapting to change. I mean please, don’t move anything out of place, they feel depressed and moody because they fall short of perfectionism it.

You know for narcissists the look in the mirror from the more from the moment they get up, they get dressed put on their clothes, walk out the door before all of that happens, then there there are so many things that have to take place because they have To be superior than any other person in the room and if they aren’t, they feel like they fell short of being perfect. They feel that they feel secretly ashamed or insecure or vulnerable or humiliated, but instead of of of taking those things and just dealing with them right there, they tend to push down their feelings and the narcissus arise and just like a soda that explodes once it’s shaken Up, it’s never a good place to be now.

I don’t have anything bad to say about narcissus, and I know it sounds like a negative article, but the purpose and intent of this article is for you to not only recognize if you are dealing with the narcissus. So that you can respond to Corley accordingly, but to also recognize if you are the narcissus, so that you can get help because, honestly, like I said there is no medication, there is nothing to take for being narcissistic.

There is no treatment and most narcissists aren’t likely to seek treatment everyone anyway. That’s why there’s nothing to take for it. They don’t even realize that they have this problem being the end-all to be all and superior than everybody else, and if you ever suggested to them, please please no. It will be perceived as a complete insult. It’s a it’s a complete insult against their self-esteem, and you are now disrespecting the very core of who they are, but I am here to tell you I don’t mind if you are narcissism, you need help.

You need to be on a couch, preferably not this one. As I said in my disclaimer, but you definitely definitely want to recognize the things about you and seek the proper guidance, because one thing I known I’ve, if, if one thing I do know is – and I’ve known for many years, it’s hard when a narcissist Falls. It’s like when it uh-oh comes down. Okay, sorry for this thing, but it is extremely hard when a narcissist is false, because all of that pride and arrogance falls down.

I mean it’s a heavy hard fall and I hate to see anyone go down that path if they will just realize that recognize the behaviors and things we need to change about ourselves, there’s nothing wrong with admitting realizing and recognizing who you are and what you need To change or become to be a better person in this life, I don’t know how many times I hear articles after articles every single day, I’m not changing.

This is the way I am, and that is that – and I am happy for you, sir, for you man, but for me, if there’s any place that I can improve my life or if there’s anything, I can share to help others improve their life, not to be Better than others, but just to have a better way of living so that you aren’t always operating in survival and struggle mode that you are now operating and thrive and living mood hey.

I love you guys, and this message is brought to you by the letter. L for love, I love you loved ones and you can’t take it back. You


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The Collected Works of C.G. Jung – Volume IX (Part 1) – Chapter 1 – Part 3/3

However, it meant noting that there had once been an experimental psychology to which we owe many descriptions that are still valuable. Today, I have only to mention dr.: u steams, Karnas Z ran from Provost. All romantic descriptions in psychology were anathema to the new developments in scientific method. The exaggerated expectations of this experimental laboratory science were reflected in Fechner’s psychophysics, and its results today take the form of psychological tests and the general shifting of the scientific standpoint in favor of phenomenology.

Nevertheless, it cannot be maintained that the phenomenological point of view has made much headway. Theory still plays far too great a role instead of being included in phenomenology, as it should even Freud, whose empirical attitude is beyond doubt coupled his theory as a scenic wane, on an indispensable and essential action with his method, as if psychic phenomena had to be viewed. In a certain light, in order to mean something all the same, it was Freud who cleared the ground for the investigation of complex phenomena, at least in the field of neurosis, but the ground he cleared extended only so far as certain basic physiological concepts permitted, so that It looked almost as if psychology were an offshoot of the physiology of the instincts.

This limitation of psychology was a very welcomed to the materialistic outlook of that time. Nearly fifty years ago, and despite our altered view of the world, it still is in large measure. Today. It gives us not only the advantage of a delimited field of work, but also an excellent excuse not to bother with what goes on in a wider world. Thus, it was overlooked by the whole of medical psychology that a physiology of neurosis such as Freud’s, is left hanging in mid-air if it lacks knowledge of a general phenomenology.

It was also overlooked that, in the field of the neurosis, Pierre Janet, even before, Freud had begun to build up a descriptive metadata G without loading it with too many theoretical and philosophical assumptions. Biographical descriptions of psychic phenomena going beyond the strictly medical field were represented chiefly by the work of the philosopher, Theodor Flournoy of Geneva, in his account of the psychology of an unusual personality.

This was followed by the first attempts at synthesis, William James’s varieties of religious experience. In 1902, I owe it mainly to these two investigators that I learned to understand the nature of psychic disturbances within the setting of the human psyche as a whole. I myself did experimental work for several years, but through my intensive studies of the neuroses and psychoses, I had to admit that, however desirable quantitative definitions may be, it is impossible to do without qualitatively descriptive methods.

Medical psychology has recognized that the salient facts are extraordinarily complex and can be grasped only through descriptions based on case material, but this method presupposes freedom from theoretical prejudice. Every science is descriptive at the point where it can no longer proceed experimentally without on that account ceasing to be scientific, but an experimental science makes itself impossible when it de limits its field of work in accordance with theoretical concepts.

The psyche does not come to an end where some physiological assumption or other stops, in other words in each individual case, that we observe scientifically. We have to consider the manifestations of the psyche in their totality. These reflections are essential when discussing an empirical concept like that of the anima, as against the constantly reiterated prejudice that this is a theoretical invention or, worse still, sheer mythology.

I must emphasize that the concept of the anima is a purely empirical concept, whose sole purpose is to give a name to a group of related or analogous psychic phenomena. The concept does no more and means no more than shall we say, the concept arthropods, which includes all animals with articulated body and limbs and so gives a name to this phenomenological group. The prejudice I have mentioned stems, regrettably, though this is from ignorance.

My critics are not acquainted with the phenomena in question, for these lie mostly outside the pale of merely medical knowledge in a realm of universal human experience, but the psyche which the medical man has to do with does not worry about the limitations of his knowledge. It manifests a life of its own and reacts to influences coming from every field of human experience. Its nature shows itself not merely in the personal sphere or in the instinctual or social, but in phenomena of worldwide distribution.

So if we want to understand the psyche, we have to include the whole world for practical reasons. We can, indeed must delimit our fields of work, but this should be done only with the conscious recognition of limitation, the more complex the phenomena which we have to do with impractical treatment. The wider must be our frame of reference and the greater the corresponding knowledge. Anyone, therefore, who does not know the universal distribution and significance of the syzygy motive in the psychology of primitives, in mythology, in comparative religion and in the history of literature, can hardly claim to say anything about the concept of the anima footnote two primitives, I’m thinking especially Of shamanism, with its idea of the celestial wife, his knowledge of the psychology of the neuroses may give him some idea of it.

But it is only a knowledge of its general phenomenology that could open his eyes to the realm, a meaning of what he encounters in individual cases, often in pathologically distorted form. Although common prejudice still believes that the sole essential basis of our knowledge is given exclusively from outside and that Neil asked in intellect to quod non antara through Ariat incense ooh, it nevertheless remains true that the thoroughly respectable atomic theory of Lucilla’s and Democritus was not based On any observation of atomic fission, but on a mythological conception of smaller particles, which, as the smallest animated parts, the sole atoms are known even to distill paleolithic, inhibit ins of Central Australia.

Footnote Jung really loves his Latin. That line means nothing is in the intellect that was not first in the senses. How much soul is projected into the unknown in the world of external appearances is, of course familiar to anyone acquainted with the natural science and natural philosophy of the Ancients. It is in fact so much that we are absolutely incapable of saying how the world is constituted in itself and always shall be, since we are obliged to convert physical events into psychic processes as soon as we want to say anything about knowledge.

But who can guarantee that this conversion produces anything like an adequate objective picture of the world? That could only be if the physical event were also a psychic one, but a great distance still seems to separate us from such an assertion till then we must for better or for worse content ourselves with the assumption that the psyche supplies those images and forms which Alone make knowledge of objects possible.

These forms are generally supposed to be transmitted by tradition so that we speak of atoms today, because we have heard directly or indirectly of the atomic theory of Democritus, but where did Democritus or whoever first spoke of minimal constitutive elements here of atoms. This notion had its origin in archetypal ideas, that is in primordial images which were never reflections of physical events, but are spontaneous products of the psychic factor.

Despite the materialistic tendency to understand the psyche as a mayor, reflection or imprint of physical and chemical processes, there is not a single proof of this hypothesis. Quite the contrary. Innumerable facts prove that the psyche translates physical processes into sequences of images which have hardly any recognizable connection with the objective process. The materialistic hypothesis is much too bold and flies in the face of experience with almost metaphysical presumption.

The only thing that can be established with certainty in the present state of our knowledge is our ignorant of the nature of the psyche. There is thus no ground at all for regarding the psyche as something secondary or as an epiphenomenon. On the contrary, there is every reason to regard it at least hypothetically as a factor sui generis and to go on doing so until it has been sufficiently proved that psychic processes can be fabricated in a retort, footnote sui generis means unique or of its own kind.

We have laughed at the claims of the alchemists to be able to manufacture a philosopher’s stone consisting of body. Soul and spirit is impossible. Hence we should stop dragging along with us the logical consequence of this medieval assumption, namely the materialistic prejudice regarding the psyche, as though it were a proven fact, it will not be so easy to reduce complex psychic facts to a chemical formula.

Hence the psychic factor must, according to hypothesis, be regarded for the present as an autonomous reality of an agnostic character, primarily because, judging from all, we know, it appears to be essentially different from physico-chemical processes, even if we do not ultimately know what its substantiality is. This is equally true of physical objects and of matter in general, so if we regarded the psyche as an independent factor, we must logically conclude that there is a psychic life which is not subject to the caprices of our will.

If then, those qualities of elusiveness, superficiality, shadowing us and indeed of utility attached to anything psychic, this is primarily true of the subjective, psychic ie, the contents of consciousness, but not of the objective psychic the unconscious, which is an a priori conditioning factor of consciousness and its Contents from the unconscious there emanate determining influences which, independently of tradition, guarantee in every single individual, a similarity and even a sameness of experience, and also of the way it is represented.

Imaginatively. One of the main proof of this is the almost universal parallelism between mythological motives, which, on account of their quality as primordial images. I have called archetypes one of these archetypes, which is of paramount practical importance for the psychotherapists I have named the anima. This Latin expression is meant to connote, something that should not be confused with any dogmatic Christian idea of the soul or with any of the previous philosophical conceptions of it.

If one wishes to form anything like a concrete conception of what this term covers, one would do better to go back to a classical author, like Macrobius or to classical Chinese philosophy where the anima is regarded as the feminine and cathodic part of the soul. A parallel of this kind always runs the risk of metaphysical, concrete ISM, which I do my best to avoid, though any attempt at graphic description is bound to succumb to it up to a point, for we are dealing here not with an abstract concept, but with an Empirical one and the form in which it appears necessarily clings to it so that it cannot be described at all, except in terms of its specific phenomenology unperturbed by the philosophical pros and cons of the age.

A scientific psychology must regard those transcendental intuitions. That sprang from the human mind in all ages as projections that is as psychic contents that were extrapolated in metaphysical space and high pasta, tais footnote this standpoint derives from Kant’s theory of knowledge and has nothing to do with materialism. We encounter the anima historically, above all in the divine sissy G’s, the male/female pairs of deities.

These reach down on the one side into the obscurities of primitive mythology and up on the other side, into the philosophical speculations of agnosticism and of classical Chinese philosophy. Where the cosmogonic pairs of concepts are designated yang, the masculine Andean, the feminine – we can safely assert that these cities are as universal as the existence of man and woman. From this fact, we may reasonably conclude that man’s imagination is bound by this motive so that he was largely compelled to project it again and again, at all times and in all places.

Hermetic alchemical philosophy from the fourteenth to the 17th centuries provides a wealth of instructive examples. Now, as we know from psychotherapeutic experience, projection is an unconscious automatic process whereby a Content that is unconscious to the subject transfers itself to an object so that it seems to belong to that object. The projection ceases the moment it becomes conscious, that is to say when it is seen as belonging to the subject.

There are, of course, cases where, in spite of the patient’s, seemingly sufficient insight, the reactive effect of the projection does not cease, and the expected liberation does not take place. I have often observed that, in such cases, a meaningful but unconscious contents are still bound up with the projection carrier. It is these contents that keep up with the effect of the projection, although it has apparently been seen through.

Thus, the polytheistic heaven of the Ancients, owes its deep potentiation, not least to the view first propounded by you him eros, who maintained that the gods were nothing but reflections of human character. Indeed, easy to show that the divine pair is simply an idealization of the parents or of some other human couple which, for some reason, appeared in heaven. This assumption would be simple enough if projection were not an unconscious process, but were a conscious intention.

It would generally be supposed that one’s own parents are the best known of all individuals, the ones of which the subject is most conscious. But precisely for this reason they could not be projected because projection always contains something of which the subject is not conscious and which seems not to belong to him. The image of the parents is the very one that could be projected least because it is too conscious.

In reality, however, it is just apparent Allah Margot’s that seem to be projected most frequently a fact so obvious that one could almost draw the conclusion that it is precisely the conscious contents which are projected. This can be seen most plainly in cases of transference where it is perfectly clear to the patient that the father, imago or even the mother imago is projected on to the analyst and he even sees through the incest fantasies bound up with them without, however, being freed From the reactive affect of his projection, ie from the transference, in other words, he behaves exactly as if he had not seen through his projection.

At all, experience shows that projection is never conscious. Projections are always there first and are recognized afterwards. We must therefore assume that, over and above the incest fantasy, highly emotional contents are still bound up with the parent. Elimi goes and need to be made conscious. They are obviously more difficult to make conscious than the incest fantasies which are supposed to have been repressed through violent resistance and to be unconscious.

For that reason, supposing this view is correct? We are driven to the conclusion that, besides the incest fantasy, there must be contents which are repressed through a still greater resistance, since it is difficult to imagine anything more repellent than incest. We find ourselves rather at a loss to answer this question. If we let practical experience speak, it tells us that, apart from the incest, fantasy, religious ideas are associated with the parent of a Margot’s.

I do not need to cite historical proofs of this as they are known to all, but what about the alleged objectionable, nosov, religious associations? Someone once observed that an ordinary society. It is more embarrassing to talk about God at the table than to tell a risque story. Indeed, for many people, it is more bearable to admit their sexual fantasies than to be forced to confess that their analyst is a savior for the former are biologically legitimate, whereas the latter instance is definitely pathological, and this is something we greatly fear.

It seems to me, however, that we make too much of resistance. The phenomena in question can be explained just as easily by lack of imagination and reflectiveness, which makes the act of conscious realization so difficult for the patient. He may perhaps have no particular resistance to religious ideas. Only the thought has never occurred to him that he could seriously regard his analyst as a God or Savior.

Mere reason alone is sufficient to protect him from such illusions, but he is less slow to assume that his analysist thinks himself 1. When one is dogmatic oneself, it is notoriously easy to take other people for profits and founders of religions. Now religious ideas as history shows are charged with an extremely suggestive emotional power among them. I naturally reckon all representations collectives anything that we learn from the history of religion and anything that has an ism attached to it.

The latter is only a modern variant of the denominational religions. A man may be convinced in all good faith that he has no religious ideas, but no one can fall so far away from humanity that he no longer has any dominating representations. Collective, his very materialism, atheism, communism, socialism, liberalism, intellectualism, existentialism or whatnot testifies against his innocence somewhere or other overtly or covertly he is possessed by a superordinate idea.

The psychologist knows how much religious ideas have to do with the parental in Margo’s. History has preserved overwhelming evidence of this, quite apart from modern medical findings which have even led a certain people to suppose that the relationship to the parents is the real origin of religious ideas. This hypothesis is based on the very poor knowledge of the facts in the first place, one should not simply translate the family psychology of modern man into a context of primitive conditions where things are so very different.

Secondly, one should beware of ill-considered tribal father and primal horde fantasies. Thirdly, and most importantly, one should have the most accurate knowledge of the phenomenology of religious experience, which is a subject in itself. Psychological investigations in this field have so far not fulfilled any of these three conditions. The only thing we know positively from psychological experience is that theistic ideas are associated with the parent Allah Margot’s and that our patients are mostly unconscious of them.

If the corresponding projections cannot be withdrawn through insight, then we have every reason to suspect the presence of emotional contents of a religious nature, regardless of the rationalistic resistance of the patient. So far as we have any information about man, we know that he has always and everywhere being under the influence of dominating ideas. Anyone who alleges that he is not can immediately be suspected of having exchanged a known form of the leaf for a variant which is less known both to himself and to others.

Instead of theism, he is a devotee of atheism. Instead of Dionysus, he favors the more modern Mithras and instead of heaven he seeks paradise on earth. A man without a dominating representation. Collective would be a thoroughly abnormal phenomenon, but such a person exists only in the fantasies of isolated individuals who are deluded about themselves. They are mistaken not only about the existence of religious ideas, but also, and more especially, about their intensity.

The archetype behind a religious idea has like every instinct, it’s specific energy which it does not lose, even if the conscious mind ignores it, just as it can be assumed, with the greatest probability that every man possesses all the average human functions and qualities. So we may expect the presence of normal religious factors, the archetypes, and this expectation does not prove fallacious. Anyone who succeeds in putting off the mantle of faith can do so only because another lies close to hand.

No one can escape the prejudice of being human. The representations collectives have a dominating power, so it is not surprising that they are repressed with the most intense resistance when repressed. They do not hide behind any trifling thing, but behind ideas and figures that have already become problematical for other reasons and intensify and complicate their dubious nature. For instance, everything that we could like in infantile fashion, to attribute to our parents or blame them for is blown up to fantastic proportions from the secret sauce, and for this reason it remains an open question.

How much of the ill reputed incest fantasy is to be taken seriously behind a parent, the pair or pair of lovers, like contents of extreme tension, which are not a perceived in consciousness and can therefore become perceptible only through projection? That projections of this kind do actually occur and are not just traditional opinions is attested by historical documents. These show that cities were projected which were in complete contradiction to the traditional beliefs and that they were often experienced in the form of a vision footnote.

This is not to overlook the fact that there is probably a far greater number of visions which agree with the dogma. Nevertheless, they are not spontaneous and autonomous projections in the strict sense, but our visualizations of conscious contents evoked through prayer or to suggestion and hetero suggestion. Most Spiritual Exercises have this effect, and so do the prescribed meditation practices of the East in any thorough investigation of such visions.

It would have to be ascertained, among other things, what the actual vision was and how far dogmatic elaboration contributed to its form. One of the most instructive examples in this respect is the vision of the recently canonized Nicholas of fluo, a Swiss mystic of the 15th century, of whose visions we possess reports by his contemporaries in the visions that marked his initiation into the state of adoption by God.

God appeared in dual form once as a majestic father and once as a majestic mother. This representation could not be more unorthodox since the church had eliminated the feminine element from the Trinity. A thousand years earlier, as heretical brother Klaus, was a simple unlettered peasant who doubtless had received none, but the approved church teaching and was certainly not acquainted with the gnostic interpretation of the holy ghost as the feminine and motherly Sophia.

His so-called trinity vision is, at the same time a perfect example of the intensity of projected contents. Brother classes. Psychological situation was eminently suited to a projection of this kind, for his conscious idea of God was so little in accord with the unconscious content that the latter had to appear in the form of an alien and a shattering experience. We must conclude from this that it was not the traditional idea of God, but, on the contrary, a heretical image that realized itself in visionary form an archetypal interpretation which came to life again spontaneously, independently of tradition.

It was the archetype of the divine pear the syzygy. There is a very similar case in the visions of Jolanda G Louisville, which are described in the pillory Najd Alam. He saw God in the highest heaven as the king on the shining round throne and beside him sat the Queen of Heaven on a throne of brown crystal for a monk of the Cistercian order which, as we know, is distinguished for its severity. That this vision is exceedingly heretical, so here again the condition for projection is fulfilled.

Another impressive account of the syzygy vision can be found in the work of Edward Maitland, who wrote the biography of Anna Kingsford there. He describes in detail his own experience of God, which, like that of brother Klaus, consisted in a vision of light. He says this was God, as the Lord, proving by his duality that godess substance as well as force love as well as will feminine as well as masculine mother as well as father.

These few examples may suffice to characterize the experience of projection and those features of it, which are independent of tradition. We can hardly get around to the hypothesis that an emotionally-charged content is lying already in the unconscious and springs into projection at a certain moment. This content is the sitter G motive and it expresses the fact that a masculine element is always paired with a feminine one.

The wide distribution and extraordinary emotionality of this motive prove that it is a fundamental psychic factor of great practical importance, no matter whether the individual, psycho, therapist or psychologist, understands where and in what way. Din fluence — is his special field of work. Microbes, as we know, played their dangerous role long before they were discovered. As I have said, it is natural to suspect the parental pair in all cities of the feminine part.

The mother corresponds to the anima, but since for the reasons discussed above consciousness of the object prevents its projection, there is nothing for it, but to assume that parents are also the least known of all human beings and consequently, that an unconscious reflection of the parent pair Exists which is as unlike them as utterly alien and in commensurable as a man compared with a God, it would be conceivable and as as we know, being asserted that the unconscious reflection is none other than the image of father and mother.

That was acquired in early childhood overvalued and later repressed, on account of the incest fantasy associated with it. This hypothesis presupposes that the image was once conscious, otherwise it could not have been repressed. It also presupposes that the act of moral repression has itself become unconscious, for otherwise the act would remain preserved in consciousness, together with the memory of the repressive moral reaction from which the nature of the thing repressed could easily be recognized.

I do not want to enlarge on these misgivings, but would merely like to emphasize that there is general agreement on one point, namely that the parental imago comes into existence, not in a pre-pubertal period or at a time when consciousness is more or less developed. But in the initial stages, between the first and fourth year, when consciousness does not show any real continuity and is characterized by a kind of island like discontinuity, the ego relationship that is required for continuity of consciousness is present only in part.

So there’s a large proportion of psychic life at this stage runs on in a state which can only be described as relatively unconscious. At all events, it is a state which would give the impression of a somnambulist, ik dream or twilight state. If observed in an adult. These states, as we know from the observation of small children, are always characterized by an a perception of reality filled with fantasies.

The fantasy images outweigh the influence of sensory stimuli and mold them into conformity with a pre-existing psychic image. It is, in my view, a great mistake to suppose that the psyche of a newborn a child is a tabula rasa, in the sense that there is absolutely nothing in it insofar as the child is born with a differentiated brain that is predetermined by heredity and therefore Individualized, it meets sensory stimuli coming from outside, not with any aptitudes but with specific ones, and this necessarily results in a particular individual choice and pattern of a perception.

These aptitudes can be shown to be inherited instincts and preformed patterns, the latter being the a priori and formal conditions of a perception that are based on instinct. Their presence gives the world of the child and a dreamer its anthropomorphic stamp. They are the archetypes which direct all fantasy activity into its appointed paths and, in this way, produce in the fantasy images of children’s dreams, as well as in the delusions of schizophrenia.

Astonishing mythological parallels such as can also be found, though, in lesser degree, into dreams of normal persons and neurotics. It is not, therefore, a question of inherited ideas, but have inherited possibilities of ideas, nor are they individual acquisitions, but in the main common to all, as can be seen from the universal occurrence of the archetypes, just as the archetypes occur on the ethnological level as myths.

So also they are found in every individual and their effect is always strongest, that is their anthropomorphize reality most where consciousness is weakest and most restricted and where fantasy can overrun the facts of the outer world. This condition is undoubtedly present in the child during the first years of its life. It therefore seems to me more probable that the archetypal form of the divine syzygy first covers up and assimilates the image of the real parents until with increasing consciousness.

The real figures of the parents are perceived often to the child’s disappointment. Nobody knows better than the psychotherapist that the mythologizing of the parents is often pursued far and to adulthood and is given up only with the greatest resistance. I remember a case that was presented to me as the victim of a high grade mother and castration complex, which had still not been overcome in spite of psychoanalysis without any hint from me, the man had made some drawings which showed the mother first, as a superhuman Being and then, as a figure of woe with the bloody mutilations, I was especially struck by the fact that a castration had obviously been performed on the mother for in front of her gory genitals lay the cut of male sexual organs.

The drawings clearly represented a diminishing climax. First, the mother was a divine hermaphrodite who then threw the sons disappointing. Experience of reality was robbed of its androgynous platonic perfection and changed into the woeful figure of an ordinary old woman. Thus, from the very beginning from the son’s earliest childhood, the mother was assimilated to the archetypal idea of the CCG or conjunction of male and female, and for this reason, appeared perfect and superhuman.

The latter quality invariably attaches to the archetype and explains why the archetype appears strange and as if not belonging to consciousness, and also why, if the subject identifies with it, it often causes a devastating change of personality generally in the form of megalomania or its opposite sons. Disappointment affected a castration of her hermaphroditic mother. This was the patient’s so-called castration complex.

He had tumbled down from his childhood Olympus and was no longer the son hero of a divine mother. His so-called fear of castration was fear of real life, which refused to come up to his erstwhile childish expectations and everywhere lacked that mythological, meaning which he still dimly remembered from his earliest youth. His life was in the truest sense of the word godless and that for him, though, he did not realize it meant a dire loss of hope and energy.

He thought of himself as castrated, which is a very plausible, neurotic misunderstanding, so plausible that it could even be turned into a theory of neurosis, because people have always feared that the connection with the instinctive archetypal stage of consciousness might get lost in the course of life. The custom has long since been adopted of giving the newborn child, in addition to his bodily parents, to godparents a godfather and a godmother who are supposed to be responsible for the spiritual welfare of their godchild.

They represent the pair of gods who appear at its birth. Thus, illustrating the dual birth motive, the anima image, which lends the mother such superhuman glamour in the eyes of the son, gradually becomes tarnished by commonplace reality and sinks back into the unconscious, but without in any way losing its original tension and instinctive’ti. It is ready to spring out and project itself at the first opportunity.

The moment a woman makes an impression that is out of the ordinary. We then have Bertha’s experience with FRA Fantine and it’s repercussions in the figures of mignon and Gretchen all over again. In the case of Gretchen, you √ęthis also showed us the whole underlying metaphysic. The love life of a man reveals the psychology of this archetype and a form either of bunglers fascination, overvaluation and infatuation, or of misogyny in all its gradations and variants, none of which can be explained by the real nature of the object in question.

But only by a transference of the mother complex, the complex, however, was caused in the first place by the assimilation of the mother in itself a normal and ubiquitous phenomenon to the pre-existent feminine side of an archetypal male-female pair of opposites and secondly, by an abnormal delay. In detaching from the primordial image of the mother, actually nobody can stand the total loss of the archetype.

When that happens, it gives rise to that frightful discontent in our culture, where nobody feels at home because of father and mother are missing. Everyone knows the provisions that religion has always made in this respect. Unfortunately, there are very many people who thoughtlessly go on asking whether these provisions are true when it is really a question of a psychological need. Nothing is achieved by explaining them away rationalistic li when projected the anima always has a feminine form with definite characteristics.

This empirical finding does not mean that the archetype is constituted, like that in itself. The male/female syzygy is only one among the possible pairs of opposites. Evade the most important one in practice and the most common, it has numerous connections with other pairs which do not display any sex differences at all and can therefore be put into the sexual category only by main force. These connections with their manifold shades of meaning are found more particularly in Kundalini Yoga, in a Gnosticism and, above all, in alchemical philosophy.

Quite apart from the spontaneous fantasy products and neurotic and psychotic case material, when one carefully considers this accumulation of data, it begins to seem probable that an archetype in its quiescent unprojected state has no exact determinable form, but is in itself an indefinite structure which can assume Definite forms only in projection. This seems to contradict the concept of a type.

If I am not mistaken, it not only seems, but actually is a contradiction. Empirically speaking, we are dealing all the time with types definite forms that can be named and distinguished, but as soon as you divest these types of the phenomenology presented by the case material and try to examine them in relation to other archetypal forms. They branch out into such far-reaching ramifications in the history of symbols that one comes to the conclusion that the basic psychic elements are infinitely varied and ever-changing, so was utterly to defy our powers of imagination.

The empiricist must therefore content himself with a theoretical, as if, in this respect, he’s no worse off than the atomic physicist, even though his method is not based on quantitative measurement, but is a morphologically descriptive one. The anima is a factor of the utmost importance in the psychology of a man wherever emotions and effects are at work. She intensifies exaggerates falsifies and mythologize.

— is all emotional relations with his work and with other people of both sexes. The resultant fantasies and entanglements are all her doing when the anima as strongly constellated. She softens the man’s character and makes him touchy irritable moody jealous vain and unadjusted. He is then in a state of discontent and spreads discontent all around him. Sometimes the man’s relationship to the woman who has caught his anima accounts for the existence over this syndrome.

The anima, as I have remarked in the first paper in this volume, has not escaped the attentions of the poets. There are excellent descriptions of her which, at the same time, tell us about the symbolic context in which the archetype is usually embedded. I give first place to rider Haggard’s novels. She, the return of she and wisdoms daughter and Benoit’s Rutland tied Benoit, was accused of plagiarizing rider Haggard, because the two accounts are disconcertingly alike, but it seems he was able to acquit himself of this charge.

Spitler z, — prometheus, contains some very subtle observations too, and his novel imago gives in a deniable description of projection therapy is a problem that cannot be disposed of. In a few words, it was not my intention to deal with it here, but I would like to outline my point of view. Younger people who have not yet reached the middle of life around the age of 35 can bear even the total loss of the anima.

Without injury, the important thing at the stages for a man to be a man, the growing youth must be able to free himself from the anima fascination of his mother. There are exceptions, notably artists, where the problem often takes a different turn. Also, homosexuality, which is usually characterized by identity with the anima in view of the recognized frequency of this phenomenon, its interpretation as of pathological perversion, is very dubious.

The psychological findings show that it is rather a matter of incomplete detachment from the hammer phreatic archetype, coupled with distinct resistance to identify with the role of a one sided sexual being. Such a disposition should not be a judged negative in all circumstances, insofar as it preserves the archetype of the original man, which a one sided sexual being has up to a point lost footnote conforming to the bisexual original man in Plato symposium and to the hem Aphrodite Primal beings in general, after the middle of life, however, permanent loss of the anima means a diminution of vitality, of flexibility and of human kindness.

The result as a rule is premature of rigidity. Crustiness stereotypy fanatical one-sidedness, obstinacy, pedantry or else resignation, weariness, sloppiness, a responsibility and, finally, a childish formalism all with a tendency to alcohol after middle life. Therefore, the connection with the archetypal sphere of existence should, if possible, be re-established, and that concludes the reading of chapter 1.

Hope you enjoyed it and you liked it feel free to provide feedback or express your opinions below also have a nice day.


Online Marketing

How to Embed Emotional Design into a Transactional Website from Sandra Gonzalez

I did some research and it’s interesting, because emotional design is one of those things that not that many people have been talking about. So I actually they do mention it briefly, but I thought it was very interesting that it’s been a while, since a book came out and so on and so forth. So I actually guided myself with a book that I’ll be talking about a lot today by Aaron, Walter and I’ll.

Give him all the credit, but i’ll point you two very important sections of it. So, let’s start okay, so um, that’s the book. I was just telling you about. The first thing I want to mention is that I always find myself talking about the Industrial Revolution and some of you so my speech back in Tokyo X in Manchester, but I find it so important to think about where we come from them. The journey we’ve taken us as human beings, exact especially in this new era of technology, so um the the work.

The last time I was on this stage for you x for good. I talked about the Industrial Revolution and the actual role that they play for children and what it is to be a child in this third era or fourth area of the Industrial Revolution people still debating. If the Internet of Things is the fourth error. But in order to introduce this concept of emotional design, I would like to refer to the first chapter and I’m going to refer to a lot to this book of our own Walter call emotional, I’m designing for emotions, so he talks about revolution.

Something lost something found there. We go alright with the ability of mud too much produce almost anything. A skilled craftsman like blacksmiths and Weaver’s could no longer complete compete with factories, low-cost and faster production. So back in the age of the Industrial Revolution, the founders of the axon crafts movement started to think about this and realize that a craftsman leaves a bit of themselves in the work and it is a true gift that can be enjoyed for many many years.

So if, if we were to think about this, what does it mean to be able to mass-produce everything? So nowadays we have sites such at sea and Kickstarter that are empowering artists and crafts. People to get give that gift again to be able to kind of complete with that compete with those must produce products that we buy on a day-to-day basis. So how many you, how many of you have bought products from etsy? Ok, cool! That’s about! Barely a five percent, so how many of you have ever back up a Kickstarter? Okay, I would say another more like a ten percent okay.

So how did it make you feel um? Can I guess that it make? You feel a little bit different than just going on Amazon, or maybe just I don’t know what would be the equivalent of Kickstarter amazon right. So so I just kind of want to bring that into mine. It all comes back to that. So can I guess that it make you feel good compared to just going to Amazon, not that I’m picking no mames on today’s, so what you did by by backing a Kickstarter or or going to etsy, was to support creative thinking and supporting families.

To contrast, supporting corporations so Aaron explains that etsy on Kickstarter phenomenon is an opportunity to be able to leave bring these stories to life, to have an object that actually has a story behind. So it is very interesting thing to start thinking about, and he also starts talking a little bit about what does it mean for us that we work in web design to be able to have so many things produce quickly as web designers? We face kind of a similar situation right, there’s plenty opportunities to create fast and chips websites.

I personally love WordPress, because literally in five minutes, I can have a website that 10 years ago would have taken a whole six months, waterfall approach. So that’s brilliant! I like the idea that we can do that so fast, but where is the craftsmanship in all of this right? So how can we leave as how can we leave a bit of ourselves with this approach, so where’s, the true gift that we want to kind of bring together so Aaron invite us to followed a different path where we present the human touch in what we design And to kind of show ourselves kind of showing ourselves is essential kind of bringing the human factor in so this takes me to the definition of emotional design as Aaron defines it, so is in psychology and craftsmanship a good example of the concept when you go online And you think about you know, buying something in etsy right and I’ve seen this don’t quite a bit the minute with the parcel arrives, because this has been handmade the day.

Actual seller have put a really really personalized note. They have actually thought about how you open the package and how you kind of the first layer is going to make you feel on the second layer, so on and so forth. So really think about the fact that our previous arts and crafts movement have paid the way to bring in that human touch and showing ourselves and it’s something that is absolutely essential for what we do every day.

So the following is what I like to use us pretty much. The definition of emotional design is using psychology, psychology and craftsmanship to create an experience for users that make them feel like there’s a person and not a machine at the other end of the connection. Okay, so this brings me to the next point: does anyone of you know? This is actually an interesting because my company did a lot of work on this did does any one of you know, which one is the fastest-growing language in the UK.

I’m happy to take s mandarine! Okay, French, I’m sorry, okay, erotic, French! Actually, I did find that one – French, Spanish, polish, okay, polish okay, so this is your answer: emojis, okay! So actually – and it could be stretching it a little bit, but they have done lots of research on this and and a study done by professor Evans from bangor university actually found out that it is one of the fastest language right now right.

And it’s very interesting because how many times have you debated, put in a smiley face in what you’re right? How many times have you actually done it and then stop and maybe not do it and then kind of hard literally 30 seconds should I is it professional enough? Should I be doing it you know like come on? Am I the only one I have? I have people helping me sometimes prove read my beautiful English and I have these conversations.

I had it before you know. You know this is professional, I’m like how do I bring the human aspect right? I do feel that smiley face changes. The tone in so many ways right so I do have this constant debate and – and it’s a very interesting phenomenon because to me that, as as writers as we are all the time, that’s how we bring emotion and it’s it’s a fastest, growing language. Why not? Alright! So the next thing I’m going to talk about is how, in the 50s and 60s and American psychologist Abraham alone, sorry my Maslow Maslow there you, our Abraham Maslow, discovered something that we all knew, but he actually put it into words.

And it’s pretty much talking about our needs, so no matter our age or gender or race. We all have basic needs, and what’s really interesting about this pyramid, is that it kind of shows you how important they are. The the bottom of the pyramid is absolutely necessary, and then everything that goes as it goes up is more of a li shirting. So one of the things that aren did in his book is he kind of mapped them into what it means for users right.

So now that we’re designing interfaces, how do you translate that pyramid so he argues that interface design is designed for humans, so the pyramid applies, but he just changed things a little bit and the top it just becomes the pleasurable part. Okay. So, let’s quickly study the bottom of the pyramid. Ok, so for users needs to be met, an interface must be functional. I feel like I’m stating the obvious right.

If the user can complete a task, they certainly won’t spend much time in your application. So after they they feel like that would be taken care of, then they can actually come back and feel confident that that’s something that they understand and they can actually work with. So the interface must be reliable. So if the web server drops out immediately or intermittently or the service is just unreliable, most likely users are never going to come back to your website.

The interface must be usable, and this is where our beautiful research aspect of UX comes into place right, so it could be very functional, very reliable and then user research comes along and proves us all wrong or all right. So I think that one of the things that’s been really interesting in our feel for you x is that we kind of stopped there right its usability testing brilliant. They know they discovered it.

They were able to. You know go through the journey and add something to that shopping, cart or delete it and yay, let’s just ship that, but what Aaron is telling us is that actually maybe it’s time to think about the next level, so he thinks he asks us about imagining. If usability was the standard for other industries such as automobile, so if an automobile is usable, that’s good enough. How can we tell between a BMW – and you know – maybe a a Kia or I don’t know – I’m not good with cars, but but it makes a really good point right if it’s usable, that’s the end of it.

No, it’s actually more than that. So many websites and applications are starting to create experiences beyond usability and it’s um it’s time to start thinking about bringing pleasure, fun, joy and delight and pretty much. This is what this whole talk is about. So are you all excited? This is something you want to learn: okay, very good and about the light. I I see that word quite a bit in portfolios and series a delightful experience, so um one of the things I’m going to do today is I’m going to illustrate kind of emotion through an exercise.

So I want you to think it was an interesting picture to find this is actually just Google search for the best food in the world, an image search. Okay, so I want you to think back to the best meal. You’ve ever had not a good meal, but a mind-blowing palate changing fall in love with food, again great meal. Okay, can you remember it all right? What made it so memorable? Was it the test? I answer: was it the taste or the texture of the food? Was it the unexpected pairing of flavors? Was it the artful presentation or they attentive waiter, to staff the ambience, the restaurant, the company? What was it chances are that it was not the nutritional value of it right, so that is pretty much the equivalent of functional, but it was so many other things right.

So once you think about it right, the meal met your body’s needs, but it also immerse. You in a pleasurable experience and your memory, your brain remembers it as such and it will stay there for a really long time until you top that with something else. Okay, so why don’t we aim for a similar target in web design? What is going to be that web experience that login experience that transactional experience that is going to top buying shoes online, all right so um, let’s see, certainly we all I’m sorry.

Certainly, we all want to eat edible food with nutrition value, but we also want an experience with it. So the next thing we’re going to talk about is three principles of emotional design. Okay – and I pick three because I wanted to kind of pick the best ones and make sure we at least got to see a few there’s more. But let’s talk about these three, so the first one is let your brand personality show and this one comes really close to my heart, because I’m an advisor for a few startups and I am really really interested in a very early stage of a startup.

It is even before they go into funding and talking to investors and it’s very interesting to see how startups sometimes don’t really think about their brand, and it’s so important, and the first principle is let your brand personality show. So when you present your brand, it has to be clear to the idea audience how it relates as if it was another human being right. It creates the empathy and it helps you the audience better see themselves as part of of the brand and and humans wants to connect with humans and at a industry level that other human is that brand.

So I find brand something that is very, very interesting to always have in mind and remember that that is going to be the personality that you’re bringing I am as good all right, good, okay, very good! So sorry it should have changed to that one. So emotional design turns casual users into fanatics ready to tell others about their positive experience again brand. My next one. Well, it’s not mine, but the next 1i.

It actually almost feels mine, because it’s about parenting and such how many of you are parents in the audience. I feel like an awful mother that loves her children behind now. Okay, good one person all right, so I guess I can talk a little bit more about this one, so the baby-faced bias has anyone of you heard of that before all right yeah. It’s a very interesting one, so we can learn a lot about design on how to communicate effectively with the audience by studying evolutionary psychology, so pretty much our human nature.

So evolution has given us baby, goggles and um. It is funny how Walter puts it, but Jeff Atwood. He actually blocks a lot about technology, mostly code and stuff, but right around the time I old, my youngest was one year old. He posted that blog post and it just resonated so much with me because what he talks about is about. Is it really worth it to have children? You know it’s such a pain, but he talked about the 51 % against the forty-nine percent and how the 51 is the most impossible.

Sulaiman of joy I ever felt, and the 49 is incredible pain, so um we as humans. Have these really strong attachment to two babies? We look at a baby face and we just melt – and some of you may just not want to show it, but you internally must feel something, and it’s to the point that actually scientists believe that the reason why we react to babies faces that way. Can someone guess is actually a little creepy now well yeah, guess who the predator would be us? They believe that one of the reasons babies have such cute faces, though we don’t kill them and in I know it sounds a little bit like it’s stretching it, but it’s true I mean again is this is about bringing in who we really are an evolutionary psychology Right – and I think I can tell that there aren’t that many parents in the room because there’s moments that you just go, of course not I’m going to kill you, but it’s like wow.

What did I get myself into? It is tough. Being a parent is one of the most amazing roller, coasters rights, you’ve ever experienced and what’s really interesting and I’m just going to do a little spoil alert. One of the talks that I have in the pipeline is to talk about parenting and how, as parents, whether we want it or like it or not, with user experience, designers, okay, think about your parents and the experience that they provided to you for the first 15 Years of your life right, so it is a very interesting thing to think about and how you can bring those feelings into your website.

So cats are a lot another ones that are very, very overly used and then any other babies or cops and so on and so forth. So that is the principle number 20 on. This is an example. So in this website, they’re using the baby face by his principle to kind of get people attached to the brand alright. So the next thing I want to talk about his personality and I was really really happy to find out that this chapter is actually available to anyone.

So if you’re not sure if this book is the right one for you go ahead and give it a try, read this chapter and um and just learn a little bit about a personality from from Aaron. So here we go. Personality is the platform for emotion, emotional design. Primary goal is to facilitate human to human communication, and I think that’s one of the reason mo cheeks are so famous because it facilitates communication.

It makes us laugh, it is very close to you know almost is actually sometimes better than just picking up the phone and talking to the other person, so so um if we’re doing our job. Well, the computer resents into the background and the personality rises to the surface. So, to achieve this goal, we must consider how to interact with one another in real life, so think about how we, actually, you know, say hello.

How we, actually you know, one of the one of my favorite analogies, are how we sell when we go into a department store and how we sell online, sometimes so, when you login to that website, and certainly you have that interrupt telling you bye now bye. Now I like to use that analogy of if you were to enter into dividends, if you want to go into with someone be on your face, asking you to buy something, no most likely the first, they hold a nice conversation right and they get that emotional connection From you and then they say: oh do you know we have blah blah.

So how do we bring that into our web design? So next slide this one really quick talks about how it was so important when we started kind of printing documents to bring back the handwriting kind of feeling into Bibles. And I find funds a very a typography in general, an interesting kind of way to demonstrate how we need that we need to that connection. So, if you think about every single tutorial you’ve done out there on the website, it usually uses scratchy kind of handwritten fonts.

They always go out of their way to find that font, because they want to kind of feel that you know it’s all right. I’m teaching you something its equivalent of that. You know whiteboard. So it’s very interesting to talk about. You know how people can connect through little things like that. So the next thing I’m going to talk about is personas, so personas are stunned to a standalone tool in the design process, but they only provide a partial picture of the relationship we’re building with that audience.

So, in really quick, this is actually one of the personas that calf share with me and there are on our website, so we use them all the time who has used personas as UX, yeah or known even well, even though new exercises are okay. So the reason why I was so excited that these chapter, in fact was the one that was available is because what errand us in this chapter, I thought it was absolutely amazing what he said about personas is sure we use them all the time we usually use Them to build that design, but what’s the persona of our website right, so we know who they are, but who are we if you were to build a persona on that website, you work on every day.

What would you have for all of these squares right grumpy? You know happy may be very cold right, so that is a really good way to quickly assess how you’re doing as far as holding that conversation with your users, so is anyone familiar with MailChimp, okay, good MailChimp Aaron actually is the UX design the principal head of You exile MailChimp, and it is a very interesting actual product, because imagine so really quick for those of you don’t know what milk shrimp is is pretty much a platform that helps you send lots of emails to lots of people and they’ve done an amazing job help.

You manage and design especially emails, so think about those marketing people that have to actually log in to send the next email to you know, promote the next thing and so on and so forth. So one of the things that he talks about is how MailChimp kind of brought some of that personality with their mascot mascot. I think it’s called Freddie and every time you login, he has a little message for you: okay, so um.

He actually shows how they started. Thinking of Freddie as an actual person and they started to track Freddie’s personality and they mapped it. So again is the concept of bringing personas into the actual product that you produce. So I add to me that was a very interesting concept. So the next thing I would like to talk about is the strategies for implementing emotional design. So this is the actionable bit so surprised.

So have you noticed that hearing your favorite song on the radio seems way more enjoyable, then just go ahead and go to Spotify and get it running right. So is the element of surprise that amplifies our emotional response? Is that anticipation? Is that not knowing that? What’s going to happen, so i’m going to show you this website. I know it’s really hard to see from at the back, but i’m going to describe this bit right here.

It says: do not pool okay, so someone asked a question and I really want to thank those of you that went to kind of ask questions as I was trying to put questions together and one of the questions that I got asked was: how do you measure Effectively measure emotional design – and I have two answers for you today night, so one of them is well a click-through rate through that do not pool would be a good one right.

So can someone just one person guess what happens if you were to pull it blows up a hand comes down and they actually pull to the next item or something like that, so it actually interacts with you so yeah. That’s that’s an interesting way to bring emotional design the next. The next strategy could be anticipation. Ok, so we owe I misspelled. Sorry with anticipation have any of you seen this last month.

Anyone who recognizes it was, I the only one paying attention. Ok, so this was all over the world of newspapers and stuff and it’s actually coming from three yeah yeah and they had this campaign going on for a while and let anyone know everyone know that it was going to happen that day and so on and so Forth so anticipation actually creates a load of emotion when it comes to designing. So the next thing I want to talk is a prime, ok and again.

Milk chimp is a excellent example. So priming happens when a person is exposed to a stimulus that it turns it shapes the response to another stimulus. So the best way to think about is the other day. I saw a little kind of dog presentation and every time they would pull a trick. That will give them a little bit of something so imagine for those marketing people that have to get into mailchimp and send the next bulk email.

Do you think they’re suspecting something new every time they log in? Do they pay attention to that funny message about who you know that be the best bananas? You know, that’s the first one right there, so it actually makes something that could feel kind of really not fun fun. So that’s one of the ways they’ve been able to kind of change their brand around so the other 10, and then this is this. Is answer number two about measuring emotional design? So that’s a really difficult thing to measure right because CTR is just going to be a click but prime prime prime e yeah priming yeah, so going back to measuring emotional design.

These are all the tweets that MailChimp gets about that experience. Okay, so talking about the articles that they’d link you to talking about how, even though they were frustrated, it cheered up, the monkey help them get cheered up. This one is the best they say I just logged in into mailchimp and the little monkey in the corn and says: hey Kate, new haircut, muy Guapo. It helps that I speak Spanish.

Doesn’t it uh? How do they know? You know just like, and it’s funny because Erin talks about this and he said, of course we never know, but hey someone out there, I statistically speaking most of got a new haircut and that created an emotional connection with her so much that she tweeted about it. So I know Twitter is not the most ideal platform for measuring stuff, but I think it actually tells you something right and don’t put it in your kpi’s fight, tweets, /, anyways um, the other one.

I’ve seen that is very interesting is asking for forgiveness. So so so far we looked. Oh no sorry, I right here, okay, asking for forgiveness, so this one is a perfect example. When something goes wrong, wear something you know: that’s going to go wrong, and that happens quite a bit when we’re dealing with backends and service and servers and so on and so forth. So one of the things I want to show today is this brilliant way for flickr to address that, so they had an outage, they knew was going to get people really really frustrated, but instead they just turn it into an actual contest.

So, even though you could not go on flickr and look at some photos, they encourage people to try out to take photos that will bring two colors together and people just win absolutely not, and they got really really creative and they turn that absolutely horrible experience into Something that people just couldn’t stop stop talking about so again asking for forgiveness is the idea that you can use emotional design in order to kind of ease the pain of things that are just completely inedible.

Okay, so really quick. After all of this, let’s go back to our question. So how do you embed emotional design, especially into a transactional website, so I think i’ll show you lots of examples today that you can definitely take into what we’re doing after right after this. But I want to show you a few more and especially because there’s some other examples that may not be for things us. You know fun.

So, for example, telling a story is a good way to bring emotional design. The other one is Gamma Phi Gamma Phi Gamma. Five, so going ahead and setting up your Dropbox and all that it’s just not that much fun, but Dropbox actually figured out a way to make it a little more of a game and make you feel good about it. Make it fun. So here is woeful, just kind of trying to hold a conversation and making you feel like it’s actually a game to create a forum, and I miss the sly, sorry and then mint.

Com. So the reason why i’m going to kind of wrap it up with mint com is because I found it to be the most transactional website. So has anyone of you heard of mint com yeah that I think that’s a very American thing? It’s yeah! So what minta come to us is that it actually helps you track all your expenses, so the challenge they have is that they don’t do anything for you in the sense that they’re, not banking, they’re, not a credit card, but you actually had to give all your Financial information and at first they had a really hard time convincing investors that this is something people will be willing to do, because you know it’s such a very scary thing to just give out your financial information to anyone.

So one of the things they did in order to to gain respect is to think about. How can we number one make sure it feels like we can? We are trustworthy that they can, actually, you know, put their financial information in there and how can we kind of differentiate ourselves from older competitors? So one of the things I didn’t go as to one of the principles, but one of the things they did is that they really thought out about the layout and all the different ways of bringing color to communicate.

Trustworthiness and to make people feel that this was a legit website and it’s a very interesting thing. Cuz the other day, I was in one of those websites that do like credit reports and stuff, and it feels so old-fashioned, and I did go through that emotional kind of decision. Three myself, I’m like hmm. How can they give me? You know information about my credit when he feels so fashion when the colors are so dated and so on and so forth, keep in mind i’m very biased because imac, you know ux designer, but it was really interesting because the way they turn this around was making Sure that they lay out the contracts, the color fell very professional and very trustworthy.

Ok, so I am at the end of my presentation. I really really hope these gave you lots and lots to think about tonight, and it is an absolutely wonderful, wonderful subject to talk about, especially because it reminds us how human we are like that. Babyface concept that I talked about it scare a few of you, but it is true. It’s very interesting when you go back into our psychology who we really are and how we actually can bring that to life unto our websites and all the stuff we work on on a day-to-day basis.

Thank you. So much for listening to my emotional design. Talk you