A Love Palm named Gratitude

Love at First Sight - A Corner Filled with Gratitude

A Love Palm named Gratitude (September 2025)

“The only way that we can live, is if we grow. The only way that we can grow is if we change. The only way that we can change is if we learn. The only way we can learn is if we are exposed. And the only way that we can become exposed is if we throw ourselves out into the open. Do it. Throw yourself.” ― C. JoyBell C.

“You learn something valuable from all of the significant events and people, but you never touch your true potential until you challenge yourself to go beyond imposed limitations.” ― Roy T. Bennett

"The idea of 'A Love Palm named Gratitude' through the lens of Vernon Chalmers' existential and naturalist philosophy seems like a beautiful way to explore the deeper layers of life's meaning, mindfulness, and connection to the natural world." ― ChatGPT 2024

After leaving an abusive relationship (more than four years ago) I came home to witness that my once healthy love palm, in a corner of my lounge, was more than looking somewhat dejected. It was on it's last few leaves and close to the end of plant life. What a (preventable) shame...

With a somber sense of sadness I gazed out the window over Table Bay towards a leafy Cape Town suburb where I once lived without any real reciprocal feeling and / or gratitude during the Covid lockdown. The majestic picturesque presence of Table Mountain against a dreamy turquoise morning ocean made no ripple of difference to my overwhelmingly personal disappointment.

The state of the once lushious plant represented the desolation and grief I felt after emerging from the emotional, verbal and physical clutches from sustained narcissistic abuse. I felt more than guilty for neglecting my palm for such an extensive period.

In the absence of (human) gratitude

Over the next few weeks while I was coming to terms with my failed relationship I tried everything to revive my once flourishing palm. I went to the nearby Stodels nursery for advice and was recommended a few growth remedies. Unfortunately the palm did not survive any recovery interventions and its removal (after more than 10 years) from the clay pot was done with a heavy heart.

Early one morning I went back to Stodels and deliberately purchased the smallest available love palm as a replacement for repotting a tiny palm into the big empty pot. I was advised against this tactic. It was recommended to keep it in its small plastic pot and do a gradual replant over a longer period. The Stodels assistant told me that 'my small palm, big pot' idea may perhaps be just too overwhelming for the young plant to handle its vulnerable growth phase. He said 'it could end-up like a heart transplant going wrong - the shock to the change may be too big to handle for the small palm'.

'... beyond imposed limitations'
I believed him, just the sheer difference in pot and plant size was enough evidence to be patient with my repotting scheme, but I was adamant to make this project work as soon as possible. Probably just as much as I wanted my relationship to work - which of course under any circumstances would have been futile. With potential failure in the back of my mind I went back home and immediately repotted the small palm in its new big home.

After the repotting I looked at the tiny love palm in the big pot and aptly named the plant, Gratitude. For the gratitude I never received and all the relationship and additional life lessons I was busy learning. I vowed to look after this love palm and challenged myself to see who will grow the fasted. Over the next few weeks I worked out a light and watering strategy and watch very carefully how the love palm was settling into its new environment.

Naming the palm 'Gratitude' was the first thought in my mind. It never occurred to me before that a plant could have a particular naming convention for depicting a human emotional need - although in hindsight it makes perfect sense.

Water drops on A Love Palm named Gratitude's Leaf (After Two Years)

Together we started our recovery and growth journeys. Over the next few months I started coming to terms with my post-relationship recovery and I watched the love palm slowly emerging from 'intensive care' mode into a luscious growing plant. Within a few months I realised my 'plant transplant' was going to be successful with the love palm being slightly ahead in the 'recovery race'.

Now, after more than two years, I am overjoyed with Gratitude's resilience - matching my own outdrawn recovery and acceptance journey. I'm still learning daily and keeping a keen eye on Gratitude's transformation into a full-grown potted love palm.

In that very same corner of my lounge I now have a daily reminder of love, life and growth. In my earlier days I serendipitously expected it should arrive (almost by default) from books, charts, professors, materialistic value(s) and other important people (apart from family and the special people) in my life – today it’s the added nature-connectedness that taught me the values of care, gratitude and growth.

At the bottom of this post is a recent image comparison between Gratitude and the scale size it was at two years ago. The small love palm positioned In front of the clay pot is a Stodels small love palm gift intended for my sister. She love plants and know just so much more about potting house plants than me. My dream with this gift of love is to see it grow to the size of Gratitude over time. I have no doubt that it will happen. At least she will be more cautious of an immediate 'heart transplant'.

Benefits of Nature on Mental Health

First Publication Date for "A Love Palm named Gratitude" - September 2023

Water Droplet on Palm Leaf : Love Palm named Gratitude

© Vernon Chalmers: Mental Health and Existential Motivation (A Love Palm named Gratitude)

'The Narrative of A Love Palm named Gratitude'
"Vernon Chalmers has shared a reflective piece titled A Love Palm named Gratitude, where he draws connections between personal recovery, mental health, and the care of a symbolic love palm. This narrative embodies themes of growth, resilience, and gratitude as central to his journey. The love palm serves as a metaphor for the healing process - both delicate and transformative.

Chalmers’ ability to intertwine visual art, particularly photography, with deep existential reflections amplifies the emotional resonance of his work. His macro photography of the palm beautifully captures the fine details, turning it into a symbol of the often-overlooked beauty of life and gratitude." (Source: ChatGPT 2025)

'A Love Palm named Gratitude'

"Ah, the Love Palm of Gratitude - what a beautiful concept! 🌿❤️ Some thoughts on gratitude and its impact on our well-being.

Gratitude is like a sun-kissed leaf on the tree of our emotions. When we cultivate it, it grows into a lush canopy that shades us from negativity and warms our hearts. Here’s a poetic reflection for you:

Gratitude = Sunlight for the Soul

The Roots of Gratitude:
Gratitude is the soil in which our emotional roots anchor. It connects us to the present moment, allowing us to appreciate life’s simple treasures—the warmth of a cup of tea, the laughter of a loved one, or the whisper of leaves in the wind.

Like a palm tree, gratitude stands resilient even in storms. It bends but doesn’t break, reminding us that strength lies in acknowledging the good amidst life’s challenges.

The Leaves of Appreciation:
Each leaf on our Love Palm represents a moment of thankfulness. Whether it’s a sunrise, a kind word, or a shared smile, these leaves flutter in the breeze of our awareness.

When we express gratitude, we nourish our inner foliage. Our hearts unfurl, revealing patterns of beauty we might otherwise overlook.

The Fruits of Connection:
Gratitude bears sweet fruits: compassion, joy, and resilience. It bridges gaps between hearts, creating a network of interconnected palms - a forest of shared appreciation.

As we extend gratitude to others, we plant seeds of kindness. These seeds sprout into acts of love, creating a lush ecosystem of emotional well-being.

Remember, my friend, gratitude isn’t just a fleeting emotion; it’s a practice - a daily tending of our Love Palm. So, let’s water it with intention, bask in its warmth, and watch it flourish. 🌴❤️" (Source: Microsoft Copilot 2024)

Benefits of a Love Palm Plant

The Love palm is a delightful indoor plant with several benefits:

• Adaptability: Love palms thrive in low to moderate light, making them suitable for various indoor locations.

• Longevity: like typical Valentine’s Day gifts, Love palms can last for several years 

• Air Purification: They are among the top 10 “air purifying” indoor plants, removing benzene, formaldehyde, and trichloroethylene from the air.

• Low Maintenance: Love palms tolerate neglect and are relatively easy to care for.

• Tropical Aesthetics: Their lush fronds add a touch of tropical beauty to your home decor. (Source: Microsoft Copilot 2024)

Learning from a Love Palm

"The Love Palm, also known as Chamaedorea elegans or Parlor Palm, is a popular houseplant known for its delicate, elegant fronds. If you think of learning from a Love Palm symbolically or metaphorically, several lessons could be drawn:

• Resilience in Growth: The Love Palm thrives in low-light conditions and can adapt to a variety of indoor environments. This resilience teaches the importance of adapting to surroundings and growing even in less-than-ideal circumstances. It suggests that, like the palm, we can flourish despite challenges or limitations.

• Patience in Progress: Love Palms grow slowly, emphasizing the value of patience. Progress may not always be fast, but consistent, steady effort over time yields beauty and results. This applies to personal growth, learning, or even relationships.

• Balance of Care: While easy to maintain, Love Palms still need proper watering and care. Overwatering can harm them, teaching the importance of balance—whether in self-care, relationships, or responsibilities. Just like the plant, we require the right amount of attention and space.

• Grace and Simplicity: The Love Palm is simple yet elegant, reminding us that beauty doesn't always need to be extravagant. There’s grace in simplicity, and the plant encourages us to appreciate the small, delicate details in life.

• Growth in Community: Often, palms are grown in clusters, symbolizing the importance of community and support. The palm can remind us that individual growth is nurtured in connection with others." (ChatGPT 2024)

Love Palm Care Instructions

Taking care of a love palm (Chamaedorea seifrizii), also known as a bamboo palm or reed palm, involves providing the right environment, watering, fertilizing, and general maintenance. Here are care instructions for a love palm:

• Light: Love palms thrive in bright, indirect light. Avoid direct sunlight, as it can scorch the leaves. If you don't have access to bright indirect light, they can tolerate lower light conditions, but their growth may slow down.

• Temperature: Keep your love palm in a warm environment. They prefer temperatures between 65°F to 80°F (18°C to 27°C) during the day and not below 50°F (10°C) at night. Avoid sudden temperature drops.

• Humidity: Love palms appreciate high humidity levels. You can increase humidity by misting the plant regularly or placing a tray of water near it. Using a humidifier can also be beneficial, especially during dry indoor seasons.

• Watering: Water your love palm when the top inch (2.5 cm) of soil feels dry to the touch. Ensure that the pot has good drainage to prevent overwatering, which can lead to root rot. During the growing season (spring and summer), water more frequently, and reduce the frequency in the winter months.

• Soil: Plant your love palm in a well-draining potting mix. A mixture of peat moss, perlite, and a small amount of sand works well. Repot the plant every 2-3 years to refresh the soil and provide more space for growth.

• Fertilizing: Feed your love palm with a balanced liquid fertilizer every 4-6 weeks during the growing season (spring and summer). Reduce or eliminate fertilization during the dormant winter months.

• Pruning: Remove any yellow or brown fronds as they appear. This helps maintain the plant's appearance and encourages healthy new growth. Be careful not to remove too many fronds at once, as this can stress the plant.

• Pests and Diseases: Love palms are relatively resistant to pests and diseases, but they can occasionally be affected by spider mites, scale, or mealybugs. Inspect your plant regularly for any signs of infestation, and treat with insecticidal soap or neem oil if needed.

• Support: Love palms may become top-heavy as they grow taller. Use stakes or bamboo poles to provide support and prevent the plant from toppling over.

• Propagation: Love palms can be propagated through division. When repotting, you can carefully separate the plant into smaller sections, making sure each section has roots attached.

Remember that patience is key when caring for love palms, as they are slow growers. With proper care, your love palm can thrive and add a touch of greenery and beauty to your indoor space." (Source: ChatGPT 2023)

Love Palm Comparison (September 2023)

What is Phenomenology?

Phenomenology is both a method and a philosophical tradition that seeks to return to lived experience

Introduction

Phenomenology is one of the most influential philosophical movements of the twentieth century, dedicated to the systematic study of lived experience. The term derives from the Greek phainomenon, meaning “that which appears,” and logos, meaning “study” or “discourse.” At its core, phenomenology investigates how things present themselves to consciousness, emphasizing the structures, meanings, and intentionality of experience rather than abstract theories divorced from lived reality.

Founded by Edmund Husserl in the early twentieth century, phenomenology has since inspired a wide array of philosophical, psychological, and sociological developments. Its scope is vast: from Husserl’s rigorous method of phenomenological reduction, through Heidegger’s existential analytic of Dasein, to Merleau-Ponty’s emphasis on embodiment and Sartre’s account of freedom and nothingness. Beyond philosophy, phenomenology has shaped qualitative research in psychology, sociology, nursing, education, and even cognitive science, offering a rich method for exploring human subjectivity.

This essay provides a comprehensive overview of phenomenology. It begins with Husserl’s foundational project before tracing the contributions of major figures such as Heidegger, Merleau-Ponty, and Sartre. It then explores applications of phenomenology in psychology, sociology, and cognitive science, as well as its influence on literature and the arts. Finally, the essay discusses key criticisms and phenomenology’s contemporary relevance.

Historical Foundations of Phenomenology

• Husserl’s Project

Edmund Husserl (1859–1938) sought to establish philosophy as a “rigorous science” grounded in the analysis of consciousness (Husserl, 1900/2001). Dissatisfied with psychologism, which reduced logic to psychological processes, Husserl argued that truths of logic and mathematics are ideal, not contingent upon individual minds. His Logical Investigations (1900/2001) marked the beginning of phenomenology as a method for describing intentional acts of consciousness.

Central to Husserl’s project was the concept of intentionality—the idea that consciousness is always directed toward something. When one perceives, remembers, or imagines, consciousness is never empty but is always consciousness of an object (Husserl, 1913/1982). This principle allowed Husserl to move away from the Cartesian notion of an isolated mind and instead emphasize the relational, world-directed character of subjectivity.

To investigate consciousness, Husserl introduced the methodological tool of epoché—the suspension of natural assumptions about the existence of the external world (Husserl, 1913/1982). By “bracketing” such presuppositions, phenomenology turns attention to how things are given in experience. The phenomenological reduction then analyzes these givens to reveal their essential structures.

In his later writings, Husserl (1936/1970) developed the concept of the lifeworld (Lebenswelt), the pre-scientific world of everyday experience. He argued that modern science, while powerful, abstracts from this lifeworld and risks alienating us from the grounding of meaning. Phenomenology, by contrast, re-centers philosophy on lived experience.

Key Concepts in Phenomenology 

• Intentionality

Intentionality, first articulated by Franz Brentano and adopted by Husserl, holds that all consciousness is intentional (Brentano, 1874/1995). Unlike mere sensations, intentional acts are always about something—whether real, imagined, or remembered. For instance, when one sees a tree, the perception is not just a bundle of sense-data but an act of seeing a tree. This directedness is constitutive of consciousness.

• Epoché and Reduction

Through epoché, the phenomenologist suspends the “natural attitude” that assumes the independent existence of objects (Husserl, 1913/1982). Instead, one focuses on how objects appear in consciousness. The reduction, in turn, seeks to uncover essential structures of experience by stripping away contingent features. This makes phenomenology distinct from empirical psychology: it is not concerned with causal explanations but with describing the essence of phenomena.

• Lifeworld

The lifeworld is the world of everyday meaning prior to scientific abstraction. For Husserl (1936/1970), all scientific knowledge is grounded in this lived horizon. The lifeworld concept has been particularly influential in sociology (Schutz, 1967), where it highlights how social meanings are constructed through shared experience.

• Eidetic Variation

Phenomenology also employs eidetic variation to identify essences. By imaginatively varying aspects of an experience—such as imagining a tree in different shapes, colors, or contexts—one can determine which features are necessary for it to be perceived as a tree. This method provides insight into the universal structures of consciousness.

Major Figures in Phenomenology

• Martin Heidegger: From Consciousness to Being

Martin Heidegger (1889–1976), a student of Husserl, reoriented phenomenology toward ontology. In Being and Time (1927/1962), Heidegger argued that Husserl’s focus on consciousness remained too abstract. Instead, Heidegger analyzed human existence as Dasein (“being-there”), characterized by being-in-the-world. For Heidegger, humans are not detached spectators but beings already embedded in practical contexts.

Key existential structures of Dasein include being-toward-death, care, and authenticity (Heidegger, 1927/1962). Death, in particular, reveals the finitude of existence and compels individuals to live authentically. Heidegger thus transformed phenomenology into a fundamental ontology, examining the meaning of being itself.

• Maurice Merleau-Ponty: Embodiment and Perception

Maurice Merleau-Ponty (1908–1961) expanded phenomenology by emphasizing the role of the body. In Phenomenology of Perception (1945/2012), he argued that perception is not a detached cognitive act but is grounded in the lived body (corps propre). The body is not simply a physical object among others but the medium through which the world is encountered.

Merleau-Ponty challenged Cartesian dualism, showing that mind and body are inseparable in lived experience. His account of embodiment has profoundly influenced psychology, cognitive science, and aesthetics (Carman, 2008). For instance, when one reaches for a glass, the act is not a mere mechanical movement but an embodied intentionality revealing the world’s affordances.

• Jean-Paul Sartre: Freedom and Nothingness

Jean-Paul Sartre (1905–1980) fused phenomenology with existentialism. In Being and Nothingness (1943/1992), Sartre argued that consciousness is defined by nothingness: it is not a substance but a constant transcendence of itself. Humans are “condemned to be free” because they must continually choose and define themselves (Sartre, 1943/1992).

Sartre’s phenomenology emphasizes radical freedom, responsibility, and the anguish that comes with self-determination. Unlike objects, which are fixed, human beings exist as projects. His work influenced literature, politics, and existential psychotherapy (Flynn, 2006).

• Alfred Schutz: Phenomenology in Sociology

Alfred Schutz (1899–1959) extended Husserl’s insights into the realm of social science. In The Phenomenology of the Social World (1932/1967), Schutz argued that social reality is constructed through intersubjective meanings. Everyday life is organized by typifications—shared categories and expectations that make interaction intelligible.

Schutz’s phenomenological sociology laid the groundwork for later traditions such as ethnomethodology (Garfinkel, 1967) and symbolic interactionism. His emphasis on the lifeworld highlights how society is not merely an external structure but a lived, meaningful reality.

Applications of Phenomenology 

• In Psychology

Phenomenology has been influential in psychology, especially in humanistic and existential traditions. Carl Rogers (1951) emphasized the importance of understanding clients’ subjective experiences, while Rollo May (1983) drew on phenomenology to highlight human freedom and responsibility in therapy.

Contemporary phenomenological psychology uses qualitative methods to study lived experiences such as trauma, grief, or illness (van Manen, 1990/2016). By capturing the richness of first-person accounts, phenomenological research provides insights inaccessible to quantitative approaches.

• In Sociology

Schutz’s work established phenomenology as a foundation for sociology. Ethnomethodology, developed by Harold Garfinkel (1967), examines how individuals use everyday practices to produce social order. Phenomenology thus provides tools for studying the lived construction of meaning in social life.

• In Cognitive Science

Phenomenology has also intersected with cognitive science. Francisco Varela, Evan Thompson, and Eleanor Rosch (1991) proposed “neurophenomenology,” combining phenomenological description with neuroscience to study consciousness. Drawing on Merleau-Ponty, they argued that cognition is embodied and enactive, arising from the dynamic interaction between organism and environment.

• In Literature and the Arts

Phenomenology has inspired writers such as Sartre, Simone de Beauvoir, and Albert Camus, who explored themes of freedom, absurdity, and embodiment in literature. In art theory, phenomenology informs approaches to perception and aesthetics, focusing on how artworks are experienced rather than merely classified (Casey, 1997).

Criticisms of Phenomenology

Phenomenology has not been without criticism. Analytic philosophers have argued that phenomenology is overly subjective and lacks the clarity of logical analysis (Dennett, 1991). Others, such as Derrida (1967/1978), contend that Husserl’s claim to access pure experience overlooks the role of language and historical mediation.

Heidegger himself critiqued Husserl for remaining too focused on consciousness rather than the question of being. Similarly, some feminists argue that classical phenomenology underemphasizes social and gendered dimensions of experience (Young, 2005).

Nonetheless, phenomenology has adapted to these critiques by expanding into hermeneutic, existential, and critical directions, incorporating concerns with history, language, and power.

Contemporary Relevance

Phenomenology remains highly relevant in the twenty-first century. In healthcare, phenomenological research illuminates patients’ lived experiences of illness, providing insights for more compassionate care (Toombs, 1992). In education, phenomenology helps teachers understand how learning is experienced by students (van Manen, 2016).

In technology studies, phenomenology examines how digital media and artificial intelligence reshape experience (Ihde, 2009). By analyzing how technologies are incorporated into the lifeworld, phenomenology offers critical perspectives on contemporary life.

Conclusion

Phenomenology is both a method and a philosophical tradition that seeks to return to lived experience. Founded by Husserl as a rigorous science of consciousness, it has evolved into a diverse movement encompassing existential, hermeneutic, and embodied perspectives. Its central insights—intentionality, reduction, lifeworld, embodiment, and freedom—continue to shape philosophy and interdisciplinary research.

While it has faced criticisms of subjectivity and abstraction, phenomenology has demonstrated remarkable adaptability, influencing psychology, sociology, cognitive science, and the arts. Today, in an era of technological transformation and global uncertainty, phenomenology remains vital for understanding how humans experience, interpret, and inhabit their world." (Source: ChatGPT 2025)

References

Brentano, F. (1995). Psychology from an empirical standpoint (A. C. Rancurello, D. B. Terrell, & L. L. McAlister, Trans.). Routledge. (Original work published 1874)

Carman, T. (2008). Merleau-Ponty. Routledge.

Casey, E. S. (1997). The fate of place: A philosophical history. University of California Press.

Dennett, D. C. (1991). Consciousness explained. Little, Brown and Company.

Derrida, J. (1978). Writing and difference (A. Bass, Trans.). University of Chicago Press. (Original work published 1967)

Flynn, T. R. (2006). Sartre, Foucault, and historical reason: A poststructuralist mapping of history. University of Chicago Press.

Garfinkel, H. (1967). Studies in ethnomethodology. Prentice Hall.

Heidegger, M. (1962). Being and time (J. Macquarrie & E. Robinson, Trans.). Harper & Row. (Original work published 1927)

Husserl, E. (1982). Ideas pertaining to a pure phenomenology and to a phenomenological philosophy, first book (F. Kersten, Trans.). Springer. (Original work published 1913)

Husserl, E. (1970). The crisis of European sciences and transcendental phenomenology (D. Carr, Trans.). Northwestern University Press. (Original work published 1936)

Husserl, E. (2001). Logical investigations (J. N. Findlay, Trans.). Routledge. (Original work published 1900–1901)

Ihde, D. (2009). Postphenomenology and technoscience: The Peking University lectures. SUNY Press.

Merleau-Ponty, M. (2012). Phenomenology of perception (D. A. Landes, Trans.). Routledge. (Original work published 1945)

May, R. (1983). The discovery of being: Writings in existential psychology. W. W. Norton.

Rogers, C. (1951). Client-centered therapy: Its current practice, implications and theory. Houghton Mifflin.

Sartre, J.-P. (1992). Being and nothingness (H. E. Barnes, Trans.). Washington Square Press. (Original work published 1943)

Schutz, A. (1967). The phenomenology of the social world (G. Walsh & F. Lehnert, Trans.). Northwestern University Press. (Original work published 1932)

Toombs, S. K. (1992). The meaning of illness: A phenomenological account of the different perspectives of physician and patient. Springer.

van Manen, M. (2016). Researching lived experience: Human science for an action sensitive pedagogy (2nd ed.). Routledge. (Original work published 1990)

Varela, F. J., Thompson, E., & Rosch, E. (1991). The embodied mind: Cognitive science and human experience. MIT Press.

Young, I. M. (2005). On female body experience: “Throwing like a girl” and other essays. Oxford University Press.

The Contemporary Principles of Existential Motivation

Art, Literature, and Media Reflect Existential Motivation by Dramatizing Struggles for Authenticity and Meaning

 Introduction

Existential motivation refers to the intrinsic drive within human beings to pursue meaning, authenticity, and purpose in life. Unlike conventional theories of motivation that emphasize behavioral reinforcement (Skinner, 1953), cognitive processes (Deci & Ryan, 1985), or biological imperatives, existential motivation situates itself in the human capacity for self-reflection, freedom, and engagement with the existential givens of life—death, freedom, isolation, and meaninglessness (Yalom, 1980). In the twenty-first century, the concept of existential motivation has gained renewed attention as individuals face the pressures of modern life, technological acceleration, globalization, and cultural pluralism while simultaneously striving for personal fulfillment and self-actualization (Schneider, 2019).

This essay examines the contemporary principles of existential motivation by exploring their philosophical foundations, psychological developments, and current cultural applications. It argues that authenticity, responsibility, meaning-making, the confrontation with anxiety, transcendence, relationality, and integration remain central principles in the pursuit of motivated, meaningful existence.

1. Philosophical Foundations of Existential Motivation

The existential tradition provides the intellectual groundwork for understanding existential motivation. Kierkegaard (1849/1983) emphasized the role of despair in awakening individuals to the possibility of authentic existence, suggesting that the pursuit of a meaningful life often requires a “leap of faith.” Nietzsche (1883/2005) advanced the idea of will to power, a principle of self-overcoming through value creation, urging individuals to become who they are. Heidegger (1927/1962) explored the concept of being-toward-death, which illuminates the urgency of authentic living. Sartre (1943/1993) declared that humans are “condemned to be free,” emphasizing that individuals cannot escape responsibility for crafting their existence.

Together, these thinkers underscore that existential motivation is not a drive reducible to biological instincts but a uniquely human orientation toward freedom, meaning, and authenticity.

2. Existential Psychology and Motivation

Existential psychology translates these philosophical themes into a psychological framework. Frankl (1946/2006), through the development of logotherapy, posited that the “will to meaning” is the primary motivational force in human life. Based on his Holocaust experiences, Frankl argued that even in conditions of extreme suffering, individuals could endure if they discovered meaning.

Rollo May (1969) extended existential psychology by emphasizing courage and creativity in the face of existential anxiety. Yalom (1980) systematized existential therapy around the four existential givens—death, freedom, isolation, and meaninglessness—each of which shapes human motivation. Bugental (1965) further highlighted the importance of authenticity and presence in therapeutic practice.

Thus, existential psychology situates motivation not in external outcomes but in the inner drive to live meaningfully, responsibly, and authentically.

3. The Contemporary Context of Existential Motivation

Contemporary society presents new conditions that shape existential motivation:

• Digital Life and Virtual Identity: Social media platforms enable identity construction but often foster alienation, comparison, and inauthenticity (Turkle, 2011). Navigating these pressures requires existential authenticity.

• Global Uncertainty: Climate change, economic instability, and political polarization amplify existential anxiety (Beaumont, 2019). Existential motivation entails resilience in the face of uncertainty.

• Cultural Pluralism: The erosion of traditional narratives forces individuals to construct meaning across diverse worldviews (Taylor, 1989).

• Mental Health Awareness: Rising cases of depression, anxiety, and burnout highlight the insufficiency of materialistic motivation models, emphasizing the importance of existential approaches (Schneider, 2019).

These factors underscore the need for principles that integrate existential motivation with twenty-first-century realities.

4. Contemporary Principles of Existential Motivation 

4.1. Principle of Authenticity

Authenticity involves living in alignment with one’s values and inner convictions rather than succumbing to external pressures. Heidegger (1927/1962) distinguished between authentic and inauthentic modes of existence, while Sartre (1943/1993) warned against bad faith, or self-deception in denying one’s freedom. In modern contexts, authenticity must be negotiated against consumerist pressures and digital performance (Guignon, 2004).

4.2. Principle of Responsibility

Freedom entails responsibility for one’s choices and their consequences. Sartre (1943/1993) argued that individuals are wholly responsible for their existence. Today, responsibility extends beyond individual concerns to social justice, ecological sustainability, and global well-being (Irwin, 2015).

4.3. Principle of Meaning-Making

Frankl (1946/2006) maintained that meaning provides the deepest form of motivation. In pluralistic societies, meaning often emerges from integration of diverse cultural, philosophical, and spiritual sources (Park, 2010).

4.4. Principle of Confronting Anxiety and Uncertainty

Existential anxiety, rather than being purely pathological, can serve as a catalyst for authentic living (May, 1977). Facing mortality, freedom, and uncertainty compels individuals toward deeper engagement with life (Yalom, 1980).

4.5. Principle of Transcendence

Existential motivation often transcends self-interest through creativity, spirituality, or contribution to others. Maslow (1964) proposed that self-actualization culminates in self-transcendence, a principle echoed in contemporary existential psychology (Wong, 2016).

4.6. Principle of Relationality

Existential motivation recognizes the centrality of relationships. Buber (1937/1970) emphasized the “I-Thou” relationship as a mode of authentic encounter. In contemporary life, relational authenticity serves as an antidote to isolation (Yalom, 1980).

4.7. Principle of Integration

Modern identity is often fragmented across roles and cultural influences. Existential motivation requires integrating these dimensions into a coherent life narrative (McAdams & McLean, 2013).

5. Existential Motivation in Therapy and Psychology

Existential therapy emphasizes helping clients face existential givens, embrace freedom, and cultivate authentic meaning (Yalom, 1980). Rather than reducing symptoms alone, therapy fosters existential growth and resilience (van Deurzen, 2012).

Contemporary psychology increasingly integrates existential principles. Positive psychology highlights meaning, purpose, and flourishing as essential to well-being (Seligman, 2011). Coaching and leadership development also employ existential frameworks to encourage authentic, purpose-driven engagement (Schneider, 2019).

6. Existential Motivation in Education and Work

In education, existential motivation fosters critical thinking, self-reflection, and purpose-driven learning (Biesta, 2013). Students are motivated not only by extrinsic rewards but also by the search for relevance and personal significance.

In workplaces, existential motivation surfaces in the desire for meaningful careers, ethical responsibility, and purpose-driven organizations. Research suggests that employees who perceive meaning in their work experience greater engagement and resilience (Rosso et al., 2010).

7. Existential Motivation and Culture

Art, literature, and media reflect existential motivation by dramatizing struggles for authenticity and meaning. From existential novels such as Camus’s The Stranger to contemporary films addressing identity and purpose, cultural artifacts serve as expressions of existential engagement (Cumming, 2013). Music, performance, and visual arts provide avenues for transcendence and meaning-making in a fragmented world.

8. Challenges to Existential Motivation

Existential motivation faces several obstacles:

• Consumerism: Reduces motivation to material acquisition and status (Fromm, 1976).

• Digital Alienation: Online identities risk undermining authentic selfhood (Turkle, 2011).

• Mental Health Struggles: Depression and anxiety often obscure meaning (Schneider, 2019).

• Cultural Fragmentation: Diverse narratives can complicate coherent meaning-making (Taylor, 1989).

Addressing these challenges requires intentional cultivation of existential principles in both personal and societal contexts.

9. Future Directions of Existential Motivation

As humanity faces artificial intelligence, ecological crises, and global interdependence, existential motivation will increasingly emphasize ecological responsibility, digital authenticity, and collective meaning-making. These emerging dimensions reflect the ongoing adaptability of existential principles to new human challenges (Wong, 2020).

Conclusion

The contemporary principles of existential motivation—authenticity, responsibility, meaning-making, confrontation with anxiety, transcendence, relationality, and integration—provide a framework for navigating the uncertainties of modern life. Rooted in existential philosophy and psychology, these principles emphasize that motivation is not simply about achievement or survival but about living authentically and meaningfully.

In a world defined by uncertainty and possibility, existential motivation invites individuals to embrace freedom, cultivate resilience, and participate responsibly in shaping their lives and communities.

References

Beaumont, E. (2019). The existential crisis of our times: Climate change, anxiety, and the search for meaning. Routledge.

Biesta, G. (2013). The beautiful risk of education. Routledge.

Bugental, J. F. T. (1965). The search for authenticity: An existential-analytic approach to psychotherapy. Holt, Rinehart and Winston.

Buber, M. (1970). I and Thou (W. Kaufmann, Trans.). Scribner. (Original work published 1937)

Camus, A. (1991). The stranger (M. Ward, Trans.). Vintage International. (Original work published 1942)

Cumming, N. (2013). The sonic self: Musical subjectivity and signification. Indiana University Press.

Deci, E. L., & Ryan, R. M. (1985). Intrinsic motivation and self-determination in human behavior. Springer.

Frankl, V. E. (2006). Man’s search for meaning. Beacon Press. (Original work published 1946)

Fromm, E. (1976). To have or to be? Harper & Row.

Guignon, C. (2004). On being authentic. Routledge.

Heidegger, M. (1962). Being and time (J. Macquarrie & E. Robinson, Trans.). Harper & Row. (Original work published 1927)

Irwin, T. (2015). The ethics of responsibility: Pluralist thinking for a connected world. Palgrave Macmillan.

Kierkegaard, S. (1983). The sickness unto death (H. V. Hong & E. H. Hong, Trans.). Princeton University Press. (Original work published 1849)

Maslow, A. H. (1964). Religions, values, and peak experiences. Ohio State University Press.

May, R. (1969). Love and will. Norton.

May, R. (1977). The meaning of anxiety (Rev. ed.). Norton.

McAdams, D. P., & McLean, K. C. (2013). Narrative identity. Current Directions in Psychological Science, 22(3), 233–238. https://doi.org/10.1177/0963721413475622

Nietzsche, F. (2005). Thus spoke Zarathustra (G. Parkes, Trans.). Oxford University Press. (Original work published 1883)

Park, C. L. (2010). Making sense of the meaning literature: An integrative review of meaning making and its effects on adjustment to stressful life events. Psychological Bulletin, 136(2), 257–301. https://doi.org/10.1037/a0018301

Rosso, B. D., Dekas, K. H., & Wrzesniewski, A. (2010). On the meaning of work: A theoretical integration and review. Research in Organizational Behavior, 30, 91–127. https://doi.org/10.1016/j.riob.2010.09.001

Sartre, J.-P. (1993). Being and nothingness (H. E. Barnes, Trans.). Washington Square Press. (Original work published 1943)

Schneider, K. J. (2019). The spirituality of awe: Challenges to the robotic revolution. Paragon House.

Seligman, M. E. P. (2011). Flourish: A visionary new understanding of happiness and well-being. Free Press.

Taylor, C. (1989). Sources of the self: The making of modern identity. Harvard University Press.

Turkle, S. (2011). Alone together: Why we expect more from technology and less from each other. Basic Books.

van Deurzen, E. (2012). Existential counselling and psychotherapy in practice (3rd ed.). Sage.

Wong, P. T. P. (2016). Self-transcendence: A paradoxical way to become your best. International Journal of Existential Psychology & Psychotherapy, 6(1), 1–10.

Wong, P. T. P. (2020). Existential positive psychology and integrative meaning therapy. International Review of Psychiatry, 32(7–8), 565–578. https://doi.org/10.1080/09540261.2020.1814703

Yalom, I. D. (1980). Existential psychotherapy. Basic Books

A Contemporary Essay on Sartre and Consciousness

Jean-Paul Sartre and Consciousness 

Introduction

"Jean-Paul Sartre (1905–1980) is widely regarded as one of the most influential philosophers of the twentieth century. As the leading figure of existentialism and phenomenology, Sartre’s philosophical project centered on human freedom, responsibility, and the nature of consciousness. His most extensive treatment of consciousness is found in his monumental work Being and Nothingness (1943/1992), where he draws upon, yet departs significantly from, Edmund Husserl’s phenomenology and Martin Heidegger’s ontology. Sartre’s conception of consciousness is radical, for it strips consciousness of any substantive essence and characterizes it instead as pure nothingness, defined entirely by its intentional relation to the world. This account of consciousness carries profound implications for understanding human subjectivity, self-awareness, freedom, and the burdens of responsibility.

This essay explores Sartre’s theory of consciousness in depth. It begins with the phenomenological foundations of his thought, examining his debt to and critique of Husserl. It then addresses Sartre’s central distinctions between being-in-itself (en-soi) and being-for-itself (pour-soi), as well as the role of negation and nothingness in shaping human experience. The essay will further analyze Sartre’s concept of prereflective and reflective consciousness, the relation of consciousness to freedom, and the complex dynamics of selfhood and the gaze of the Other. Finally, it will assess Sartre’s contribution to philosophy of mind and existential thought, while acknowledging critical perspectives on his account of consciousness.

Phenomenological Foundations

Sartre’s account of consciousness begins with Husserl’s phenomenology, which famously asserts that consciousness is always intentional: it is always consciousness of something (Husserl, 1913/1983). Sartre accepted this principle but radicalized it by rejecting the idea that consciousness requires an ego or substantial self to anchor its experiences. In The Transcendence of the Ego (1936/1991), Sartre argued that the ego is not an internal structure within consciousness but rather a construct that emerges in the world. Consciousness, in its most basic form, is impersonal, self-transcending, and non-substantial.

This early move establishes Sartre’s enduring commitment to viewing consciousness as a nothingness, or “no-thing,” rather than as a substance or entity. In contrast to Descartes’ res cogitans, which treated the mind as a thinking substance, Sartre’s consciousness is a pure openness to the world without an essence. It is transparent and defined entirely through its acts of intending. This radical anti-substantialist stance set the stage for his existential ontology.

Being-in-Itself and Being-for-Itself

One of Sartre’s most influential contributions to existential philosophy is his distinction between being-in-itself (en-soi) and being-for-itself (pour-soi) (Sartre, 1943/1992). Being-in-itself refers to the mode of being of objects in the world. It is solid, self-identical, complete, and without the capacity to transcend itself. A stone, for example, simply is what it is: full, inert, and devoid of inner negation.

By contrast, being-for-itself describes consciousness. Consciousness is never simply identical with itself; it exists as a constant process of self-transcendence, a nothingness that distances itself from what it is and projects itself toward possibilities. The being-for-itself is characterized by lack: it is never fully coincident with itself, for it is always defined by what it is not yet. Sartre (1943/1992) describes this as the “being which is what it is not, and is not what it is” (p. 100). This paradoxical formulation captures the dynamic and open-ended structure of consciousness.

The duality between being-in-itself and being-for-itself introduces the central role of negation in Sartre’s ontology. Consciousness, unlike inert being, is marked by its ability to negate, to introduce absence into being, and thereby to transcend the given. This capacity for negation forms the core of human freedom.

Consciousness as Nothingness

For Sartre, consciousness is nothingness. This provocative claim is not nihilistic but descriptive of consciousness’s structure. Consciousness is not a thing but a relation: it is defined by its intentional directedness beyond itself. Consciousness does not contain its own essence but perpetually escapes it, rendering it indeterminate and open.

Negation provides the key to understanding this nothingness. In everyday experience, consciousness is capable of recognizing what is not there—an absent friend at a café, for example. Such recognition presupposes that consciousness can create nothingness within being. It is not merely receptive but actively introduces lack into reality (Catalano, 1985). This capacity for negation distinguishes human existence from the brute positivity of objects.

Nothingness also explains the perpetual instability of human identity. Consciousness is never fully identical to itself because it is always transcending toward what it is not. The human being exists as a project, perpetually defining itself by its possibilities rather than by any fixed essence. This view resonates with Sartre’s existentialist maxim that “existence precedes essence” (Sartre, 1946/2007).

Prereflective and Reflective Consciousness

Sartre distinguishes between two modes of consciousness: prereflective and reflective. Prereflective consciousness refers to the immediate, non-thematic awareness that accompanies all experience. For example, when reading a book, one is prereflectively aware of oneself as the reader, without needing to turn attention explicitly toward oneself. This prereflective self-awareness is fundamental, for it means that consciousness is always self-aware in a minimal, non-objectifying way (Zahavi, 1999).

Reflective consciousness, by contrast, occurs when consciousness takes itself explicitly as its object. In reflection, one directs attention back upon one’s own mental states, transforming them into thematic objects. Reflection introduces a certain distance and makes the self appear as an object within consciousness.

The key point is that self-awareness does not arise from reflection but is intrinsic to consciousness itself at the prereflective level. This idea counters traditional Cartesian dualism, which assumed that self-awareness required reflective thought. Sartre instead holds that consciousness is self-luminous and self-present, even prior to reflection.

Consciousness and Freedom

Sartre’s theory of consciousness culminates in his doctrine of radical freedom. Because consciousness is nothingness, it is not bound by a fixed essence or determined by external causes. Each individual is condemned to freedom—that is, compelled to make choices and define themselves through action (Sartre, 1943/1992).

Freedom follows from the fact that consciousness is never coincident with itself but always projecting toward possibilities. A person is not identical with their facticity—the given conditions of their life, such as their past, their body, or their social situation—but must continually transcend facticity by choosing what meaning to give it. This condition is both liberating and burdensome, for it places absolute responsibility on the individual.

Sartre dramatizes this in his famous examples. A café waiter may conform to his social role so rigidly that he denies his freedom by identifying wholly with it. Sartre calls this bad faith (mauvaise foi), the attempt to flee from the nothingness of consciousness by pretending to be a fixed essence. Yet even bad faith testifies to freedom, for it requires the choice to deny one’s own freedom.

Thus, Sartre’s conception of consciousness as nothingness grounds his existential humanism. Humans are perpetually self-transcending beings who must invent their essence through free projects.

The Other and the Gaze

Another crucial dimension of Sartre’s theory of consciousness is its relation to others. Consciousness, while radically free, is never solitary; it encounters other consciousnesses in the social world. In Being and Nothingness, Sartre explores this through his famous analysis of “the Look” (le regard).

When one becomes aware of being seen by another, one experiences oneself as an object for the other’s consciousness. This encounter disrupts the pure freedom of being-for-itself by introducing alienation and objectification (Sartre, 1943/1992). For example, if I am caught peeking through a keyhole, I suddenly become aware of myself as “looked-at,” defined from the outside. The Other’s gaze transforms my experience of myself, revealing the inescapable intersubjective dimension of consciousness.

This analysis highlights the tension between freedom and facticity in human relations. Consciousness seeks to assert its freedom but is simultaneously subjected to the objectifying power of others. Sartre’s later work, particularly Critique of Dialectical Reason (1960/2004), would attempt to address these social and historical dimensions more systematically.

Consciousness and Selfhood

Given Sartre’s rejection of the ego as an internal structure of consciousness, his view of selfhood is highly dynamic. The self is not a fixed entity but a project constructed over time through choices. Identity is never given but is continually constituted through acts of consciousness.

This projective nature of selfhood aligns with Sartre’s broader existential themes. To be human is to be perpetually “ahead of oneself,” striving toward possibilities that define who one is. However, because consciousness is nothingness, the self is never complete or fully self-identical. Sartre thus offers a non-essentialist theory of personal identity, one that emphasizes temporality, freedom, and responsibility.

Critiques of Sartre’s Conception of Consciousness

While Sartre’s account of consciousness has been highly influential, it has also faced criticism. Some have argued that his radical emphasis on freedom overlooks the weight of social, cultural, and psychological determinants of human behavior (Merleau-Ponty, 1945/2012). Others contend that his view of consciousness as pure nothingness is overly abstract and neglects the embodied character of experience (Gallagher & Zahavi, 2012).

From a contemporary perspective, philosophers of mind and cognitive scientists might challenge Sartre’s dismissal of the ego and question whether prereflective self-awareness adequately explains the complexities of self-consciousness. Nonetheless, Sartre’s phenomenological descriptions continue to inspire debates about intentionality, subjectivity, and the role of negation in human experience.

Sartre’s Legacy in Philosophy of Consciousness

Despite critiques, Sartre’s analysis remains a landmark in the philosophy of consciousness. His insights into prereflective self-awareness anticipate contemporary discussions in phenomenology and cognitive science (Zahavi, 2005). His exploration of the gaze continues to influence existential psychology, feminist theory, and poststructuralist accounts of subjectivity. Moreover, his insistence on the inseparability of consciousness and freedom ensures that his work resonates with ethical and political debates about responsibility and agency.

Sartre’s conception of consciousness underscores the human condition as one of perpetual openness, indeterminacy, and responsibility. Far from being a static entity, consciousness is a dynamic nothingness that constitutes the horizon of human freedom.

Conclusion

Jean-Paul Sartre’s philosophy of consciousness is one of the most original and provocative contributions to twentieth-century thought. Drawing from but transforming Husserl’s phenomenology, Sartre defined consciousness as nothingness, a pure openness characterized by negation, self-transcendence, and freedom. His distinctions between prereflective and reflective consciousness, being-in-itself and being-for-itself, and the dynamics of the gaze reveal the depth and complexity of human subjectivity.

For Sartre, consciousness is not a thing to be explained by metaphysical categories but the very activity of self-transcendence and world-engagement. It grounds the existential reality that humans are condemned to freedom, perpetually responsible for inventing themselves. While his account has drawn criticism for its abstraction and its underemphasis on embodiment and social context, Sartre’s vision of consciousness as a nothingness that makes freedom possible continues to challenge and inspire philosophical reflection." (Source: ChatGPT 2025)

References

Catalano, J. S. (1985). A commentary on Jean-Paul Sartre’s Being and Nothingness. University of Chicago Press.

Gallagher, S., & Zahavi, D. (2012). The phenomenological mind (2nd ed.). Routledge.

Husserl, E. (1983). Ideas pertaining to a pure phenomenology and to a phenomenological philosophy: First book (F. Kersten, Trans.). Springer. (Original work published 1913)

Merleau-Ponty, M. (2012). Phenomenology of perception (D. A. Landes, Trans.). Routledge. (Original work published 1945)

Sartre, J.-P. (1991). The transcendence of the ego: An existentialist theory of consciousness (F. Williams & R. Kirkpatrick, Trans.). Hill and Wang. (Original work published 1936)

Sartre, J.-P. (1992). Being and nothingness (H. E. Barnes, Trans.). Washington Square Press. (Original work published 1943)

Sartre, J.-P. (2004). Critique of dialectical reason (A. Sheridan-Smith, Trans.). Verso. (Original work published 1960)

Sartre, J.-P. (2007). Existentialism is a humanism (C. Macomber, Trans.). Yale University Press. (Original work published 1946)

Zahavi, D. (1999). Self-awareness and alterity: A phenomenological investigation. Northwestern University Press.

Zahavi, D. (2005). Subjectivity and selfhood: Investigating the first-person perspective. MIT Press.

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Mental Health Scholarships 2026 / 2027

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“Learn to light a candle in the darkest moments of someone’s life. Be the light that helps others see; it is what gives life its deepest significance.”― Roy T. Bennett

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What is a Mental Health Study Scholarship?
"A Mental Health Study Scholarship is a financial award or grant provided to individuals pursuing education or research in the field of mental health. Scholarships, like bursaries, are designed to support students, researchers, or professionals aiming to advance their studies or careers in mental health-related disciplines.

Scholarships differ from bursaries in that they are often merit-based or awarded on the basis of specific criteria, such as academic achievement, research potential, or specific skills and accomplishments. They may be awarded by various institutions, including universities, non-profit organizations, governmental bodies, or private entities, to support students or researchers studying mental health topics.

These scholarships can cover tuition fees, research expenses, living costs, or other educational expenses associated with pursuing degrees or conducting research in areas related to mental health. They serve to encourage and support individuals dedicated to making a difference in the field of mental health.

Recipients of mental health study scholarships might include undergraduate or graduate students pursuing degrees in psychology, counseling, psychiatry, social work, or related fields. They could also support researchers focused on various aspects of mental health, such as mental illness, psychological well-being, therapy, or community mental health initiatives.

These scholarships are vital in attracting and retaining talented individuals in the field of mental health, facilitating their education, and supporting their efforts to contribute to the improvement of mental health care, research, and understanding." (Source: ChatGPT)

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Mental Health Quotes by Vernon Chalmers

Vernon Chalmers Existential Learning / Personal Mental Health Quotes

Recovering from Relationship Abuse and Domestic Violence Quotes

- Checkmate -

“Winning a few games of chess became one of the most miserable events of my life... I was oblivious to the fact that a few friendly checkmates could result in exposing a slumbering narcissistic wound.” ― Vernon Chalmers

- Abuse and Disrespect -

"For any man who is being emotionally, physically, verbally and / or sexuality abused by a woman (in any intimate relationship) it is not a shame, but rather the disrespect and violation of the man's body, character, integrity and values. Never retaliate with force, but rather end the relationship as soon as possible. Physical assault (even) by a significant other is a criminal offence - treat it as such! I wish I did at the time." — Vernon Chalmers

- Power of the Pawn -

“The Power of the Pawn – at the start of a game of chess it may just be able to move one or two vacant square(s) directly forward, but with patience and strategy it can topple the fast and nimble opposite Queen - and even trap her King. Checkmate! It was part and parcel the story of my narcissistic abuse until I was able to remove the 'Queen of Grandiosity' from my existence. Relationships should never be about a game of 'Kings and Queens' or 'Winning or Losing', but a Reality of Mutual Respect, Trust and Gratitude…” — Vernon Chalmers

- Lack of Gratitude -

"I was exposed to a serious lack of gratitude, witnessed through a vivacious self-entitled attitude, during a relatively short, but important personal relationship. At the time I did not fully comprehend why some people cannot say 'thank you', but since then learned the behavioural pathology of why displaying any form of gratitude is so excruciating for them. Daily gratitude is one of the most valuable characteristics we should apply to whoever contributes whatever meaningful to our lives - irrespective of the magnitude of the deed." — Vernon Chalmers

- Relationship Red Flags -

"The covert warnings signs were omnipresent, like tiny flashing needles, slowly weaving disturbing patterns into an unhealthy codependent relationship tapestry - from the first day I met her until literally the cathartic final week. I still wonder many times why I did not leave earlier. There were many days when I knew I had enough, but still decided to stay. I really believed, against my own better judgement, that we could have worked things out."— Vernon Chalmers

- Letting Go -

"Letting go of this transactional and abusive relationship was not an achievement as such, but rather the acceptance of ending a dramatic trauma bond that had the toxic behaviour dynamics to cause severe (and possibly long-term) negative consequences. I was unfortunatly enmeshed in an unhealthy relationship with someone who was emotionally stunted in the ability to trust, love and / or respect others as part of the reciprocal values required for an emotionally stable relationship." — Vernon Chalmers

- Impaired Decision-Making -

"It does not mean someone with impaired decision-making should be excused - it means that the 'normal' individual in relation to them should be mindful that there are indeed real reasons why impaired decision-makers make their 'as is' decisions without rational conscience, responsibility and or perpetual lack of gratitude / remorse. You may find these individuals make (important) decisions out of anger, anxiety, fear, lack of confidence, sarcasm and / or identity deficiency - as projection for shielding a weak sense of self." ― Vernon Chalmers

- Towards a Fear of Failure -

‘The cognitive sense of reasoning is more often than not overwhelmed and lost by perpetual emotional projection and / or self-doubt when distracted by life’s many inherent moments of the unknown.’ — Vernon Chalmers

- Self-Development and Research -

"The 'Mental Health and Motivation’ self-development and research journey manifests a renewed awareness of patience, presence and purpose - not just in learning more about the (humanistic) existential self, but also gaining a metacognitive understanding of our neuropsychological functioning that inevitably shapes behaviour choices - in any given moment or situation (in relation to self and others) - and that any of these choices can be changed if desired." — Vernon Chalmers

- Fascinating Mental Health and Motivation Journey -

"The Mental Health and Motivation website is now well beyond the scope of my psychology research interests. Indeed a fascinating journey of learning more about the application of the human mind and subsequent behaviour (choices)." — Vernon Chalmers

- Abusive and Violent Behaviour -

"The insight gained assisted me for coming to terms with the possible stimulus and response(s) why someone would be so ferociously induced by their shameless brutality of abusive and violent behaviour for demanding attention, maintaining control, staying relevant, overcoming disappointment and / or satisfying delusions of grandeur." — Vernon Chalmers

- Determination -

"Through reading, sheer determination and my support system (of family and friends) the benefit of time slowly turned the infinite upside-down puzzle, piece by piece, around in my mind. Its only lately that I'm able see a more integrated and complete picture - a clear vision of what life should be without the toxicity of abuse and domestic violence." — Vernon Chalmers

- Acceptance -

"Acceptance is an essential realisation of being at peace with the true self - the same self that was once simultaneously immersed in the cognitive dissonance of loving and the fear of leaving someone that neither respected nor trusted my integrity, goodwill and / or values." — Vernon Chalmers

- Cognitive Defusion -

"Gaining a deeper understanding of cognitive dissonance assisted me in acquiring valuable insight, conditioning and application of cognitive defusion. Through healthy cognitive (self) reasoning and associated evaluation / action processes I have learned to untangle the perpetual thoughts of someone else's narcissistic and antisocial persona." — Vernon Chalmers

- Self-Preservation -

"The essence of self-preservation were the months that I had to visit the darkened soul, with no torch to search / no artificial light to face the ultimate bedrock of sheer vulnerability. It was deep down to unconditionally learn more about the rawness of a dejected self - in honesty and fairness of who I was, want to be, will be, can / could be... without judgement, prejudice and / or fear." — Vernon Chalmers

- Patience, Presence and Purpose -

"Becoming a mental health advocate provided me with a more coherent understanding of patience, presence and purpose. The added value of a re-defined vision, perceptual conditioning and unbiased decision-making perspectives enabled a definite advantage of an existential awakening through sense of self and interaction with others." — Vernon Chalmers

- Grief Awareness -

"Having accepted the undercurrent ebb and flow presence of this grief I find myself thinking less and less of this horrific period and person. The ever-consuming dark thoughts of grief (and loss) made way for more coherent thinking and mindful living of being in the moment - focusing on the daily awareness of the here and now... It took time, introspection, reflection and soul searching to finally arrive at the other side of this profound and self-enriching journey." ― Vernon Chalmers

- The Authentic Self -

"The authentic self should always emerge, if allowed... not in relation to others first, but to the self first - others will be regular beneficiaries from this existential exposé" ― Vernon Chalmers

- Emotional Self-Healing -

"Some may never (want to) know, others are determined that within the desire to achieve certain behaviour changes that their healing journeys will add more awareness, acceptance and subsequently, self-enrichment - all of which will be processed differently through different individuals (with / or without the professional intervention of a mental health care practitioner)." ― Vernon Chalmers

- Emotional Detachment -

"The processing, letting go and healing from an abusive / toxic relationship is an emotionally challenging detachment, especially without (proper) closure. It required a conscientious effort of personal introspection, own behaviour modification, resilience, forgiveness and acceptance to move beyond the realms of just accepting someone else's (false) sense of entitlement, lack of respect and incessant aggressive behaviour tendencies." — Vernon Chalmers

- Portfolio of Choice -

"Knowledge, time, trust and journaling turned into a conscientious Portfolio of Choice. Writing and reading my own state of mind became my daily therapy." — Vernon Chalmers

- To See the Light -

"I cried for the insight to seek, find and see the light where the darkness of my soul once relentlessly obscured the intrinsic value and meaning of life." ― Vernon Chalmers

- Light, Patience and Gratitude -

"Joseph taught me to see the light, he taught me composition, but above all, he taught me patience… with dignity and sincere gratitude." ― Vernon Chalmers

- Neuroscience and Human Behaviour -

"With a personal interest in education, training and psychology I have found contemporary neuroscience as a fundamental physiological requirement for gaining more insight into cognitive vs. emotional decision-making biases and subsequent behavioural responses. Learning more about human brain asymmetry and lateralisation and how the limbic system controls our cognition, motivation, emotions and stress reactions etc. are indeed fascinating, but also serves as important (personal) guidance in understanding more about human behaviour challenges / development." ― Vernon Chalmers

- Phenomenality of Self Awakening -

"During the past two years I processed one of the most disappointing experiences of my life - facing and healing from extreme pathological behaviour from the person I once cared for the most. The subsequent journey to accept that I cannot take responsibility for someone else's abuse towards me that manifested through the inhumane disrespect of perpetual infringements of my expectations, norms, values, safety and quality of life. The renewed awakening of what humanity should be (in learning from its absence) is indeed a gift that keeps on giving..." ― Vernon Chalmers

- Trusting Nature for Emotional Wellbeing -

"The natural environment spectrum is broad - from extreme wildlife to the smallest microplant - and there is a therapeutic contribution / connection anywhere along this fascinating natural continuum (but, only if there is sufficient awareness, application and trust in the healing benefit(s) of self-sustainable 'nature-connectedness' from the observer)." – Vernon Chalmers

- Perfectionism -

"There are no perfect outcome(s) because every person think differently and it is quite normal to expect that people will differ in their appreciation / assessment / executions of their tasks." – Vernon Chalmers

- Continuous Learning -

"Never stop learning, it is a gift that will always reward you..." – Vernon Chalmers

- Human Perception Through the Viewfinder -

"Human perception / perspective through the viewfinder is more important (to me) than the science / technology in my hands. Nature provides the consequential value and satisfaction..." ― Vernon Chalmers

- Authenticity of Natural Growth -

“Light nurtures growth... the random darkness contributing to the synthesis of elevating the essence of framing a blooming moment of infinite authenticity.” – Vernon Chalmers

- Opportunity of Any Compelling Exposure -

I am inherently drawn to the moody opportunity of any compelling exposure in the darkness of light. The solitude in fortuitous planning and anticipation is met with a profound sense of excitement as I trust that well-exposed light waves will find their way to my camera sensor." – Vernon Chalmers

© Vernon Chalmers : Mental Health and Existential Motivation Quotations

Personal Approach in Developing Mental Health Quotations

Motivational Insights from Vernon Chalmers

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Benefits of Reading Mental Health Quotes

"Reading mental health quotes can have several positive effects on your well-being. Here are some benefits:

• Connection and Empathy: Mental health quotes help you feel less alone by connecting you with others who understand what you’re going through. They remind you that struggles are normal and common, reducing feelings of shame or inadequacy.

• Perspective Shift: Quotes provide alternative viewpoints, allowing you to express emotions and gain insights into your own experiences. They offer wisdom and encouragement, helping you navigate challenges.

• Stress Reduction: Losing yourself in a good book, including quotes, can reduce stress levels. Even reading as little as six minutes a day has been shown to decrease stress by 60% by reducing heart rate and easing muscle tension 4.

Remember, mental health is essential, and seeking professional support when needed is crucial." (Microsoft Copilot 2024)