Ego States

A discussion of the self-defeating impulses that are written as consciousness memories (fake or real) within our Subconscious-Conscious Minds that act as holographic inserts changing our  psychological profiles is presented. These basically trigger the feeling of lack of self-trust that provokes a sense of self-doubt, self-inadequacy, self-inferiority, and lack of self-esteem that lead to the perception of self-unworthiness. Furthermore, they can afflict one with a sense of despair, hopelessness, helplessness, that gives rise to self-insecurity that can degenerate to lack of self-acceptance, and even self-loathing.  Additionally, they plague one with a feeling of shame and perhaps guilt for having done something wrong presently or in the past that has made God to abandon or even betray you, which exacerbate the feeling of self-insecurity and unsafety igniting fear within you. This all leads to cosmic anger or rage that either passively drowns you with victim consciousness, feeling isolated and vulnerable, perceiving yourself as being basically unlucky. Accordingly, it compels you to embark on a self-destructive campaign that soon condemns you to myriads of uncontrollable addictions exacerbating your already generated Pain Body (an instinctual space in the second layer of your Unconscious Mind), or compels you to want to find some self-satisfaction in which you erroneously embark on a campaign of ‘service to self only,’ much the same as your negative aliens manipulators and controllers, thinking about nothing or nobody but yourself, drowned in a feeling of having apathy for others that soon degenerates to having contempt and even hatred  for the ALL. Thus, afflicted with the notion of self-entitlement, you can submit to egotism, narcissism, or even total psychopathy, and with total sense of lack of self-responsibility and self-accountability, turning to a tyrant to exploit every situation and everyone without any compassion or empathy, always in search of finding some sort of satisfaction through deception while you engage in self-deception, masking your self-insecurities and self-inferiority that you deep down feel, portraying yourself as the wise and ‘know it all,’ with a sense of self-righteousness, depicting yourself now as one who is adept and blessed with the power of success, which actually is delusional and contrary to the TRUTH. And, in reality you are condemned with the lack of self-awareness that has plunged you to self-enslavement, while you do realize you have been afflicted with self-entrapment, creating evermore fear, anger and hatred in you, that as a victim, you want to victimize all others. And, until you wake up and recognize who your true enemy is (the negative aliens), you are at a disadvantage, constantly being defeated by the Shadow Selves and AI-generated parasitic-vampiric creatures constantly preying upon you energetically, that with always feeling contempt, hatred, fear and especially anger, and through defying the provisions of God’s Law of One, it only exacerbates the situation. And, particularly with self-destructive self-indulgences, you only manage to become more and more distant from the loving ways of God, condemning yourself to live in this Underworld of negative aliens instead of waking up, smelling the proverbial roses within a God World that brings you much tranquility, comfort, as well as eternal physical and spiritual prosperity. Wake up and realize that you have NOT been abandoned nor betrayed by God. Start to look WITHIN and begin to, once again, connect with your HIGHERSELF that is a self-similar fractilized holographic aspect of God residing WITHIN, and begin to utilize your God-given innate higher dimensional intuitive intelligence and acumen to, once for all, free yourself from this bondage of self-imprisonment. Again, God has NOT abandoned you. In fact, as you read this article, your core manifestation body template and morphogenetics is being re-encrypted through the high frequency Aurora Light coming to us from the next higher universes and provided by our beloved Aurora Guardians who are hosting this Ascension Cycle, eradicating any trace of negative aliens’ machinery and structure within your and planetary body, dissolving their alien black goo like an insistent acid. This constitutes a holographic re-patterning that promises to eradicate all AI Shadow Selves, parasites, vampires, demons, or whatever you like to call them, regenerating, restoring, and resurrecting your original Oraphim Angelic morphogenetics and energetics to the state of Diamond Sun 12D strand silicate-based crystalline DNA or even higher.

This article outlines the basic teachings of a new chapter in Integral Theory: the postmetaphysical evolutionary emergence of Unique Self. The article begins by contextualizing the Unique Self conversation within a larger discussion on individuality and traces the emergence of the Unique Self teachings through the life and writings of the author. The core Western understanding of individuality and its affirmation of the dignity of the separate self is contrasted with the Eastern teaching of dissolution of the small self, before both are integrated into a higher integral embrace through a new understanding of Unique Self. This article elucidates how the teachings of Unique Self fundamentally change the classical enlightenment paradigm through the assertion that enlightenment has a unique perspective, which might be termed the “personal face of essence.” Perspective taking, which emerges from enlightened consciousness, is rooted in the ontological pluralism that lies at the core of the Hebrew textual tradition. The new enlightenment teaching of Unique Self therefore rests on a series of integral discernments between separateness and uniqueness, ego and Unique Self, and personal and impersonal man. The Unique Self teaching suggests a new understanding of enlightenment through intersubjective love; the Unique Self perception is then set within an evolutionary context of being and becoming, in which it is seen to express one’s response to the personal address of the evolutionary God impulse itself. In this sense, Unique Self is understood to be an essential chapter in the emergence of a truly evolutionary mysticism.

Mind Alone For many years psychoanalysis and psychoanalytic psychotherapy was singularly centered on the unconscious mind and conscious mind. There was only mind and the mind could become aware of its own self and its own representational realm. The self itself was representational and the emphasis on the mind was in the light of analytic thinking and analytic observation. There was an emphasis on objectification of mental phenomena and subjectivity itself. Knowing was knowledge by association, by reflection and mediation by linguistic signifiers. Knowing was neither non-conceptual nor pre-reflective, nor was there a place for direct experiential knowingness. Knowing was associated as mind alone and singular mind functions such as thinking, feeling, sensation, memory and imagination. Transitional Space as Space of Awareness With the presentation of the work of Donald Winnicott there was a shift in the psychoanalytic understanding of knowingness. A similar change in psychoanalytic thinking about knowing was also taking place in the Jungian and archetypal analytic schools. In psychotherapy Winnicott emphasizes a focus on the suspension of mind and in the process of suspension of mind, awareness was freed to focus within awareness, free to focus itself on itself. In the suspension of mind (a Winnicottian form of the phenomenological reduction,) the patient relocates themselves. The patient relocates from being located in mind alone or even located in a particular function of mind alone such as: feeling function or thinking function or sensation function or memory function; the patient enters or relocates themselves into the intermediate area of experience. This intermediate area of experience or this in-between space of experience is also described as the transitional area of experience and relatedness. Sometime this place is also described as the place of potential space. The sense of self shifts from being located in the mind or mental function of the mind into the more embodied sense of spacious awareness or as the place of potential space. Winnicott would described this knowing

The idea that each of us consists in reality of multiple selves is not new.  What may be new is our tendency to call all these personæ and potential personæ “selves,” as though they all somehow belonged to a central command station which we entitle “me” or “I”.  Wasn’t it Walt Whitman who declared: “I contain multitudes”?  And it was Goethe who asked about the beings struggling within:  “Two?  Why only two?”  In Homer, the heroes at Troy all had personalities and considered themselves to be themselves in most daily intercourse or when they were speaking.  But even in this last case—speech-making—their “self” could be subject to possession by a god or daimonion who may inspire their tongues to wingèd words of wisdom or to emotional displays of suicidal stupidity.  “What god was it who brought this rage upon me?” they may ask.  Or even: “What god was it who put these dishonourable thoughts in my mind?”  One was conceived as being put “out of one’s head” under the influence of any of a multiplicity of divine or semi-divine beings.  The “I” is more of receiving station than a central command post.

The Concept of I in Sāṃkhya-Yoga Tradition against the Western Tradition. Comparative Summary of the Selected Positions. The problem of self is one of the key issues discussed both in western and eastern philosophical traditions. This paper reviews some positions in a comparative perspective. It aims to present some remarks on the concept of subjectivity offered by the classical Sāṃkhya-Yoga lineage of Indian philosophy with reference to several western views typical of different historical periods. The author is going to explain the categories applied by the Sāṃkhya-Yoga thinkers – Patañjali (c. 3rd CE) and Īśvarakṛṣṇa (c. 5th CE), and discuss the crucial similarities and divergences between various Indian and western approaches to the concept of ‘I’. The diagramming method adopted by the author to display the ‘subject – object’ relationship allows her to specify the uniqueness of the particular positions more clearly and to consider them in the light of Sāṃkhya- -Yoga conceptual framework, especially a distinction between the empirical consciousness (F) versus pure contentless self (S).

Reflecting the egocentrism that permeates contemporary society, people often believe they stand out in the eyes of others (i.e., the spotlight effect), a conviction that is entirely misplaced. Although considerable efforts have focused on elucidating the consequences of the spotlight effect, much less is known about factors that may attenuate this illusory perception. Accordingly, the current study explored the possibility that, via shifts in perspectives on the self (i.e., first person vs. third person), brief mindfulness-based meditation may reduce a future-oriented variant of this bias. The results revealed that, compared with responses in the control conditions (i.e., control meditation or no mediation), brief mindfulness-based meditation fostered the adoption of a third-person vantage point during mental imagery and diminished perceptions of personal salience.

The word “Maya” is very much a part of Hindi
speakers’ active vocabulary. In day-to-day conversation, Hindus quite often use the Hindi phrase, sab moh-Maya he “worldly attachments
bring enticement,” so much so that it has now become a cliché. The connotative meaning of this phrase is similar to the idea reflected in the
Wordsworthian sonnet “The World Is Too Much with Us.” This entry
will discuss the Hindu concept of “Maya” in connection with psychology and religion.

Bruce Damer (13th July, 2010) - Terence McKenna's elves, Eckhart Tolle's egos, and Bruce Damer's avatars: New tools to forge or forego a new Earth. The Ecology, Cosmos and Consciousness Salon, The Institute of Ecotechnics, October Gallery, Bloomsbury, London. (Host and compère)

The quality of communication between a teacher and a student is one of the major factors
that affects the efficiency of teaching-learning activities. In this research, the perceptions
of student-teachers and their instructors at Marmara University, Atatürk
Faculty of Education, have been comparatively investigated in terms of ideal/actual
faculty- teacher and student. The sample consisted of 312 student-teachers and 33 faculty-
teachers. The research was theoretically based on Transactional Analysis, a theory
that explains human behavior and communication with three ego states as Child, Adult
and Parent. The data from the faculty-teachers and student- teachers were collected by
The Ego State Inventory developed by Ar› (1989) and included perceptions toward each
other, ideal /actual faculty-teacher and student. The major findings were as follows: The
perceptions of student / faculty- teachers showed similarities regarding ideal facultyteacher
and student. Faculty teacher perceived actual students higher in Child ego state
whereas student-teachers perceived actual faculty- teacher higher in Parent ego state.
Findings were discussed in relation to Transactional Analysis and their educational
consequences.

This paper is the second of a series of papers introducing the psychological concept of ego states into language studies, and presenting both against the philosophical background of existential phenomenology. The series, when complete, will have covered introducing language ego states, discussing the perception of speech and its production, and, finally, seeking explanation for language acquisition within the same philosophical frame of reference.

The purpose of this study is to adapt Parent Emotion Regulation Scale to Turkish. Original scale was developed by Pereira et. al. (2017) in order to evaluate regulation of negative emotions in parenting context. In the present study, after linguistic equivalance examined, the form was applied to 311 fathers and mothers of 3 to 15 year-old children. Internal consistency was assessed by Cronbach's alpha and split half methods with adequete internal consistency. Confirmatory factor analysis showed a three-factor structure with good fit. Overall our results provide evidence that the PERS-T migt be a promising tool for the assessment parent emotion regulation in the Turkish context.

Resumo O seguinte ensejo filosófico tem por objetivo, de forma sucinta, abordar as reflexões, principalmente, de Jean Paul Sartre e mais adiante, de Daniel C. Dennett acerca do self, da consciência e sobre o que o conhecimento científico pode ou não alegar sobre o humano. Por conseguinte, por se tratar de duas conjecturas peculiares de cada autor a respeito do mesmo tema, por tal razão, a tentativa de retratar tais singularidades, pois, faz-se inerente para um desenvolvimento mais completo da investigação. O trabalho abarcará duas obras em específico: The Transcendence of The Ego e Consciousness Explained e outras obras quando necessário. Palavras-Chave: Sartre, Abstract The following philosophical aim has the objective, in a succinct way, to approach reflections of Jean Paul Sartre and Daniel Dannett on the self, on the consciousness and about what the scientific knowledge can or can't affirm about the human. Therefore, since these are two peculiar conjectures of each author with the same topic, for this reason, an attempt to portray such singularities, thus, is inherently made for more complete development of the research. The inquiry will cover two specific works: The Transcendence of The Ego and Cosciousness Explained and other works when necessary. Introdução Permito-me iniciar essa reflexão de modo a ressaltar que independente do campo de conhecimento, seja científico ou filosófico, me parece que há um entendimento implícito de quem nós somos. Ao supor que tenha encontrado a verdade; comprometo-me com ela. Se suponho, pelo contrário, que não há nada que possa ser considerado ou nomeado como verdade, então, posso vir a questionar o que significaria ficção e fé, por exemplo 2. Portanto, perguntar sobre quem somos sempre será uma questão a tentar ser 1 Giordano, Braulio. Mestrando em Filosofia, Universidade do Porto, Portugal. 2 Facto este que podemos encontrar no romance Nausea escrito por Jean Paul Sartre, no qual a questão da ficção e da arte vêm à tona como forma de entendimento da realidade, mas através da ficção e do que não

Conference Presentation, Helsinki 28./29.9.2012, Symposium "100 Years of Gestalt Psychology".

The presentation sketches and discusses the views of Gestalt psychology on the  emergence of an ego (and self) in the phenomenal world, of the process quality of phenomenal ego and phenomenal world as segregated parts of the psychological field, gives a few examples for the constant variability of the ego-world field relationship and the psychological function of some of these variations (extension, place, orientation/direction, inner organization of the ego in dynamic interaction with its environment).

The main developmental task is identity development in adolescence period. Marcia defined four identity statuses
based on exploration and commitment process: Achievement, moratorium, foreclosure and diffusion. Certain
scales were developed to measure identity development. Another questionnaire that evaluates both four identity
statuses and the exploration-commitment process separately is The Ego Identity Process Questionnaire (EIPQ).
The most powerful feature of EIPQ is that it focuses on both identity status and exploration and commitment
process. The aim of the current study is to adapt EIPQ into Turkish with factor structure, convergent validity
and reliability studies on Turkish college students. This scale is consisted of 32-items. Sixteen of the EIPQ
items assess exploration and 16 assess commitment. Current study analyzed data from 230 university students
(120 female, 52.17%; 110 male, 47.83%). Exploratory and confirmatory factor analysis results showed that EIPQ
has two factor-structures that function differently in identity development. Correlations of exploration and
commitment with self-esteem, agency and depression scores were calculated in order to examine convergent
validity. Internal consistency coefficients, test-retest values and item-total correlations indicated that EIPQ is a
reliable scale. It can be concluded that “Turkish Version of EIPQ” can be used to evaluate both exploration and
commitment processes and identity statuses.

Educational Sciences: Theory & Practice - 13(4) • 2053-2058
©2013 Educational Consultancy and Research Center