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Transactional
Analysis
Transactional
Analysts are specialists in human communication in psychotherapy,
in relationships and at work; in particular the transactional methods
that people use to obtain much needed strokes. Transactional Analysis
psychotherapists task is to help people identify their ego states
and evaluate and improve the ways in which their ego states function,
to recognize the inner dialogues between a person's ego states,
especially those that involve a harsh demeaning Parent, to recognize
the games that people play and to help them stop playing games and
get strokes in a spontaneous aware and intimate and manner.
The
potent therapist provides permission to change and protection against
the anxiety that change creates. Stopping the playing of games is
the first step in eventual replacing them with direct and honest
interactions and eventually abandoning the dysfunctional life script.
Transactional Analysis' efficient, yet insightful, contractual method
makes it ideally suited for brief psychotherapy. Likewise as consultants,
educators, counselors and coaches transactional analysts with their
skills in analyzing transactional patterns are able to understand
predict and help improve dysfunctional, unproductive, toxic, uncooperative
interactions between people and can quickly help people communicate
clearly and effectively at the three levels of the Parent (values,)
the Adult (rationality) and the Child (emotions, creativity.) Read
more: Claude
Steiner
Julie Diamond
Dreaming Body
Process
Work is a modality for working with people that works with the whole
person, which means in the language of conventional therapy, the
unconscious as well as the conscious parts. But "whole person"
also means all the different arenas in which people operate and
live, like relationships, body symptoms, group life and conflict,
movement and physical expression, creativity, spirituality. Really
it follows where people go, so it's a very broad ranging modality,
but it has a very basic theoretical foundation and the same theories
and methods work with all those different applications.
The
basic idea behind Process Work is simple and complex at the same
time. It's basically the idea that there is a "dreaming process"
underlying the forms and structures of consensus reality. So behind
the symptom, behind the group conflict, or behind the relationship
difficulty, is a river of meaning that we call the dreaming process.
It's very much in the homeopathic tradition in that the solutions
themselves lie within the conflict or the problem. So that by going
more deeply into it whatever it is that manifests as the problem,
we connect with that dreaming process, and that dreaming process
is creative, healing, helpful, more whole. Instead of just being
identified with the forms and structures of consensus reality, or
our problems, we also connect with a deeper level of meaning.
Every
modality has its way of doing things. In Rolfing for example, I
am thinking you have a client make a lot of changes in their body,
in their posture. How about giving time to process what that means
for them to have such a body experience? What would it be like to
live like that, how would it change their life style? How would
they be political like that, for example? What would it be like
to have an attitude of mind that follows this body experience? We
could process the clash in a role play, and we'd come back to whatever
brings that up-tight body state back, and what it would be like
to integrate it.
I want to help make people more capable of democracy, and that to
me is my goal. Yeah, how to speak up, and speak out, and be open
to what you yourself are thinking, and facilitate others, and be
up to that immense dialogue that is democracy. Democracy for me
is like the ultimate relationship work. It is divergent needs competing
over world systems and scarce resources and ideological positions.
It is a massive dialogue, and it requires a lot to be up to that
big debate, not just shouting down your opponent, or using voting
to silence one side, or being more right or wrong. It requires really
being open, listening, talking, taking your position, helping the
other part express its side, understanding where it's coming from,
that whole thing. I feel when I am working with people, that is
what I am actually trying to do -help myself and others be capable
of a democratic process. Read more: Til
Luchau
Personality Theories
Personality
psychology, also known as personology, is the study of the person,
that is, the whole human individual. Most people, when they think
of personality, are actually thinking of personality differences
- types and traits and the like. This is certainly an important
part of personality psychology, since one of the characteristics
of persons is that they can differ from each other quite a bit.
But the main part of personality psychology addresses the broader
issue of "what is it to be a person." Read more: Dr.
C. George Boeree
Fire Your Gurus
The
American social scientist John McKnight, who has been studying the
effect of professional helpers on society for more than 40 years,
is a modern Lin Chi. “Every time we call in an expert, we
lose a piece of ourselves. As a result, the social workers have
eroded the very soul of community,” he writes in The Careless
Society. “The enemy is not poverty, sickness and disease,
but a set of interests that need dependency, masked by service.
Read more: Tijn
Touber, November 2007 Ode.
Lees meer: Article
in Dutch
Vijnana Yoga
My
continuous search in yoga was partially instigated by one Sutra
of Patanjali: "The posture is stable and pleasant." It
intrigued me tremendously, since what I felt was everything except
stable and pleasant. I had to search for a long time, but it was
worth the while. Teresa
Caldas
About Vijnana Yoga;
Practicing, Feeling, Understanding
For
years now, many of us have attempted to deal creatively with the
question: “What kind of yoga do you do?” Yoga is yoga,
period. This is the reason that for many years we have been careful
to avoid attaching a title or term other than yoga. Yet the need
for a name and clear definition was genuine. I am a student of Dona
Holleman and of Mr. Iyengar, but over the years my students and
I have gone through a long and significant process wherein our practice
has taken on a form clearly different from what is today termed
‘Iyengar Yoga’. There are three fundamental elements
that I feel it necessary to point out so as to clearly define the
path of our practice. Orit
Sen-Gupta
War From A Yoga Perspective
Aggression,
as the Yoga masters see it, is a product of ignorance (avidyâ),
which obscures our capacity for self-observation, or witnessing.
With a few rare exceptions, we all are born ignorant of this inner
observer, which seems to be the price of embodiment in a human form.
Psychologically
speaking, however, we are not born as blank slates. Rather, we come
into the world with a package of mental dispositions similar to
our unique DNA at the somatic level. Socialization and education
merely modify this initial set. According to Yoga, we are the product
of volitional activity in a previous life.
‘Yoga
seeks to augment the observer in us, so that we can become disentangled
from automatic internal and external behaviour. The problem with
automatic behaviour is that it typically revolves around the axis
of ignorance of our deeper (or higher) nature.
This
means that such behaviour is an expression of the ego (ahamkâra),
which is a mistaken identity, an artificial construct by which we
identify with the observed rather than the observer.
Our
focus is not on "I," "me," and "mine"
but quite naturally on the welfare of all beings. Abraham Maslow
spoke of these as "Being values," which he understood
as by-products of what he called "self-actualization."
In
an interview published in the Philadelphia Inquirer (November 19,
2002), Wendy Doniger, a well-known professor of the History of Religions
at the University of Chicago, called the Gîtâ "a
dishonest book," which justifies war.
In
his famous Essays on the Gita, sage-philosopher- yogin Aurobindo
Ghose conversely argued that until we are capable of transforming
adverse situations by more subtle means (what he calls "soul-force"),
we must take appropriate physical actions, including war. Otherwise,
our "neutrality" merely aids the dark, destructive forces
in the world.
Krishna
was not a war-monger, as some critics have suggested. Neither was
he an unrealistic pacifist. He would happily have chosen peace over
war, but the karmic conditions of the world were not in favour of
a peaceful resolution. From our present-day vantage point it would
appear that humanity is always on the verge of war somewhere on
this planet.
The
question we must ask ourselves is whether any of these wars are
motivated by the same ideals that were at risk during Krishna's
days or whether they are merely artifacts of ignorance, delusion,
greed, and hatred on the sides of both parties.
If
the latter, we must not expect any good to result from them—all
political persuasion notwithstanding. Violence in these cases will
indeed only beget more violence and destruction. Original ©
2003 Read more: Georg
Feuerstein
The Man who lies about Osho
I think Osho´s words need to be taken not as a comprehensive
philosophy, but rather as a seductive invitation to self-explore
and understand the nature of mind, body, emotions, and the role
of meditation in this search.
My
understanding is that Osho´s work was mainly deprogramming
people against their self constructed ideas about love, spirituality,
growth, relationships, etc.
My
research shows that Osho was no " Deepak Chopra". The
man was a rebellious iconoclast who did and said what he thought
was his truth. He demolished the catholic church, The Islam and
any form of organized religion; he spoke against mother Theresa,
Gandhi (precisely for being against technology, which Osho strongly
advocated). Osho, was a man who saw no use for rituals, discipline
and all the self-torture that is going on in the name of renunciation
or spirituality. The development of self-awareness was his flag.
He thought of the meeting of east and west, of materialism and spirituality.
"Zorba the Buddha", he called his "new man".
And certainly he did not live the life of an ascetic. But beyond
all, he helped his disciples and friends to be independent and rebellious
individuals. Read more: Anthony
Thompson
Intuition Network
Several Interviews
The
Emerging New Culture with Fritjof Capra, Ph.D. 'Intuition and Society'.
Whatever we call a part is a pattern in an ongoing process. So it's
something that is relatively stable. Like in a Rorschach test, or
clouds maybe is a better example, you will look at clouds and you
will see, well, there's a chicken up there, or there's an airplane.
It's because a cloud formation is relatively stable. But five minutes
later it's gone, it changes. Now, with particles the patterns change
much faster, but whatever you call an object or a particle or an
atom or a molecule, anything like this, are patterns in an ongoing
process.
MISHLOVE:
So if someone were to ask you, "What is the fundamental building
block of the universe?" like we used to have atoms, now we
don't have any thing. CAPRA: Yes, no such thing. There are no things.
And you know, people in other traditions, like in the Buddhist traditions,
have been saying that for a long time. There's emptiness, emptiness
out of which comes all form. But the forms are not things, not isolated
objects. The forms are forms of the whole.
It's
not that physics influenced the feminist movement or the peace movement,
but it's again a change of consciousness over maybe fifty years
in various fields that is now emerging. So we have this definite
movement toward wholeness, toward a dynamic view, toward a participatory
universe where you don't separate the observer from the observed,
and these various characteristics that happen in science and in
society. The old system shows us such a spectacular failure that
the experts in various fields don't understand their fields of expertise
any longer. Researchers, for instance investigating cancer, don't
have a clue, in spite of spending millions of dollars, of the origins
of cancer.
The
police are powerless in face of a rising wave of crime. The politicians
or economists don't know how to manage the economic problems. The
doctors and hospitals don't know how to manage the health problems
and health costs. So everywhere it's the very people who are supposed
to be the experts in their fields who don't have answers any longer,
and they don't have answers because they have a narrow view. They
don't see the whole problem. It's the respect for life, the awe
of life, the honouring of life, that has to inform our politics,
our science, our technology, and our society. Read more: Dr.
Jeffrey Mishlove
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