Human beings are of course animals, but animals that have evolved in body, mind, spirit and other powers so as to be distinct from the rest of the animal kingdom. The evolution of the human mind, evidenced in self-awareness, speech and language, signs and symbols, the depth of the unconscious mind and the technological heights of the scientific mind, all contribute to expanding the gap between the human person and other animals. In fact, the distinctive aspect is that of personhood itself.

What is a person? We know from experience the difference between a human being with whom we are familiar and a dog, that qualitatively while we may love both, there is a marked difference in the way we relate to each. We may cynically say we would prefer the undivided camaraderie of a dog to a lover, but most of us really desire the complexity of communion that only another human being can bring. The human is a unique combination of body, mind and spirit that is different in quality from that of a canine.
The difference in quality seems to be distinctively centered on the spiritual aspect of the human. The mark of spirituality is personification itself, which is rooted in consciousness, both of others and of one’s self. The Greek word for “person” means mask or face, and its meaning infers the idea that we derive our personhood through the awareness of others and a relationship to others that demands we “interface” with them. This face is our humanness, and it is the chief quality of the human spirit, manifest in the soul and produced through the complexities of the human mind.

Other animals do not share this attribute. They do not put on a “face” in order to commune with each other, develop layers of conscious thought, and plough through the unconscious mind to root out psychopathologies, or develop a scientific mind in the pursuit of progress or deeper understanding of themselves or the world around them. Animals have souls (if a soul is body, mind, but not spirit), but they are not spiritual creatures precisely because they are not personal creatures. Their interaction with us and with each other is governed by instinct and other genetic or innate qualities.

Other animals are nevertheless valuable because as living organisms they have an experience of mind, but one that is unlike the human mind. They have no unconscious mind. They have no scientific mind. But they suffer, they foster various emotions, they are privy to desire. As sentient entities, they have intrinsic value even if they are not spiritual beings. The human spirit – an evolutionary addition – marks our species as one that can summon the idea of God, and as persons that have the opportunity to relate face to face with divinity, contemplate an afterlife, paradise, and eternality; and it is that attribute that may carry us forward into such realities. This is not the case for other animals, which seem to manifest essence absent individual personhood.

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To say one has a mind like a steel-trap is an idiomatic way of paying a high compliment. It is claiming that a person is able to gather and process information very quickly, come to conclusions, and appreciate subtle differences and definitions. Even though some people are born with this kind of mental disposition, many of us are not. Training your mind to be able to think quickly, clearly and effectively, however, is possible for everyone, no matter what your I.Q. or status in life.

Training your mind is both a science and an art.  It is a science in the same way that physical training follows certain biological laws and rules, and there is a right and a wrong way to go about it. If you work weights you can build up a bicep, and eventually become top-heavy with spindly legs – not very attractive or healthy. But if you have a personal trainer, he can guide you in how to optimize the workout to achieve your premium physical powers. The same is true of training your mind. You need some guidance from those who have gone before you, and can lead you into the world of logic and reason.

Learning to think takes practice, and that’s where the art comes in. Anyone who learns to play a musical instrument, for instance, usually does not sit down and begin playing like Chopin. The same is true in training your mind to think clearly and effectively. You must exercise your mind daily, nurture it with rational games, feed it with books, dwell on puzzles and problems. The more you work out, the stronger your mind will become, until you also are thinking at your maximum potential, clearly, effectively, rationally and like someone who has a mind like a steel-trap!

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Ever wonder what techniques “memory champions” use to remember dozens or hundreds of facts and figures, dates and historical events, names and faces and places? Would you like to have this ability next time you are at an important dinner party or company lunch and need to place names with faces? Would you like to have the mind power that enables you to save paper and trees by perfectly recalling your shopping list? It’s possible, and you don’t have to be a genius or a savant to learn how to remember things.

There is an ancient trick to memory called the method of loci whereby one remembers things by associating them with the part of the brain that uses spatial memory. You might try this with a familiar room. You have a list of things you need for work, and a route from your bedroom to your bathroom. On the bed, you mentally place a giant briefcase. On the dresser you have a ream of shredded paper. In the hallway, a huge ringing cellphone, on the toilet a stack of client information, etc. As you mentally trace the route, you can more easily recall the list. It works more elaborately with associating numbers and letters as well by combining images, and is a very effective method of mind power, a path of total recall. A numbered way of accessing information, such as saying, “in the first place” (the bed), and “in the second place” (the dresser), etc., is a remnant of this method of memory work.

Potentially, you could devise a memory mansion of the mind, a multi-roomed artifice filled with tons of associate information, all easily retrievable. The more dramatic the image is that is associated with each familiar spatial place, the more easily it is retrieved. The method of loci is a proven way to use your mind power and master your memory.

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In the murky netherworld of sleep, you may find yourself falling to an inexplicable demise, shot by a stranger, strangled, hit by a car, suffocated, knifed, blown to pieces, beheaded, disemboweled or otherwise disembodied; in other words, you may dream that you die. So what does it mean?

Despite the urban legend turned into Hollywood myth that if you die in your dream you will die in real life, death in dreams is a fairly common phenomena and it doesn’t always portend negative omens.  Practitioners of dream interpretation, ranging from Freud and Jung to more recent do-it-yourself gurus, indicate that waking from a dream in which you have died is the usual outcome; in fact, one hundred percent of those who have reported dying in their dreams  also woke up to find themselves among the living.

To understand what dying in your dream means, however, is a matter of dream interpretation, not of popular legend or cinematic mythology.  The answer to the question, however, may depend on who is doing the dream interpretation.

Early psychoanalytic thought beginning with Freud was revolutionary in its symbolic use of dream interpretation in understanding the psychology of the human person. For Freud, death in dreams was a direct route to understanding the sexual impetus that for him subsides in the unconscious, where it is repressed during waking hours.  So for Freud, dying in your own dream might be a sign that one is disgusted with oneself, or of shame for some act one has committed. He thought that usually death in dreams is derived from the natural desire that boys have to murder their fathers, and take their places beside their mothers, a desire strongly repressed in adult life.

Jung, on the other hand, had a more complex theory of dream interpretation that was not nearly so dependent upon Freud’s preoccupation with sexual desire.  Jung saw his own death in his dreams on one occasion to be representative of the shadow self, the ego, which had to be killed before he would ever truly reach a point of authentic self-awareness.

The art of dream interpretation, sprouting from early psychoanalysis, has lately taken a back stage to more prominent methods of therapy and self-discovery. There remains, however, some use of dream interpretation in psychoanalysis, but it is especially prominent among those who follow new age teaching, shamanic experiences, claims by psychics or practitioners of the occult, or among those who follow a drug-induced method for seeking meaningful experiences. Of these, a very popular dream interpretation of the death of oneself is the idea that it signifies an impending change. According to this popular view, the person who dreams of his own death is expressing an awareness of a new stage of development, or an impending, important change about to take place in his life.

Some who are faced with terminal illness have also reported having very pleasant and comforting dreams of their own death, which may be the psyche’s way of preparing the individual for the inevitability of that permanent change.

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