There are some terms used by Samael Aun Weor which I do not quite grasp at this moment, they seem important enough to understand so I hope to learn more about them through this discussion.
1. What is counter-transference as discussed by Samael Aun Weor?
The dictionary states that counter-transference is; "The emotional reaction of the analyst to the subject's contribution."
2. What is involved in the appeal to structural analysis and the application of transactional analysis, can you give us some examples, analogies to get a better idea of what these mean and how to work with them practically.
1. What is counter-transference as discussed by Samael Aun Weor?
The dictionary states that counter-transference is; "The emotional reaction of the analyst to the subject's contribution."
2. What is involved in the appeal to structural analysis and the application of transactional analysis, can you give us some examples, analogies to get a better idea of what these mean and how to work with them practically.
Accepted Answer
Counter-transference is also referred to as resistance. It is the psychic pressure or force of the ego attempting to hide its mistakes from the penetrative insight of self-observation and intimate remembrance of the Being.
The great problem of self-observation and self-remembrance lies in counter-transference: the psychic resistance of the mind that does not want to be discovered in action, through the alert novel and intuitive perception of the Innermost Being.
In order to conquer counter-transference (resistance), one must work with structural and transactional analysis. This simply refers to the cognitive, analytic perception of the consciousness and how it interprets, comprehends, and intuitively understands the different psychological structures of the ego. This is basically the "how" and "why" of the mind that Samael Aun Weor refers to within The Revolution of the Dialectic, specifically within the study of Mental Dynamics (see Chapter II: Images, Values, and Identity).
To perceive the constant transactions of the mind, how different egos emerge within the sphere of our perception, sustain, and dissipate, as well as their different structures or functionalism within our interior, constitutes transactional and structural analysis. This is comprehending how and why the mind functions.
Oftentimes disciples become confused with how to comprehend the ego, since the mind alters its behavior under the terrible scalpel of self-criticism: Dianoetic perception or analysis of the mind through awakened self-observation. The ego does not want to be seen, so it becomes deceptive, pushing its desires in different ways so as to confuse our efforts to perceive it.
These are the different structures of the ego we need to comprehend, which are psychological and relate to the intimate processes that occur within us, which must be examined through clear perception. Comprehension, the third force of reconciliation, overcomes the resistance of the mind (counter-transference). When we understand how and why the mind functions, resistance is overcome and the rose of spirituality blossoms within our hearts.
The great problem of self-observation and self-remembrance lies in counter-transference: the psychic resistance of the mind that does not want to be discovered in action, through the alert novel and intuitive perception of the Innermost Being.
In order to conquer counter-transference (resistance), one must work with structural and transactional analysis. This simply refers to the cognitive, analytic perception of the consciousness and how it interprets, comprehends, and intuitively understands the different psychological structures of the ego. This is basically the "how" and "why" of the mind that Samael Aun Weor refers to within The Revolution of the Dialectic, specifically within the study of Mental Dynamics (see Chapter II: Images, Values, and Identity).
To perceive the constant transactions of the mind, how different egos emerge within the sphere of our perception, sustain, and dissipate, as well as their different structures or functionalism within our interior, constitutes transactional and structural analysis. This is comprehending how and why the mind functions.
Oftentimes disciples become confused with how to comprehend the ego, since the mind alters its behavior under the terrible scalpel of self-criticism: Dianoetic perception or analysis of the mind through awakened self-observation. The ego does not want to be seen, so it becomes deceptive, pushing its desires in different ways so as to confuse our efforts to perceive it.
These are the different structures of the ego we need to comprehend, which are psychological and relate to the intimate processes that occur within us, which must be examined through clear perception. Comprehension, the third force of reconciliation, overcomes the resistance of the mind (counter-transference). When we understand how and why the mind functions, resistance is overcome and the rose of spirituality blossoms within our hearts.
Joyful in hope, suffering in tribulation, be thou constant in thy prayer.
Benedictis, qui venit in nomine Domini. Osanna in excelsis.
"Blessed is he who comes in the name of the Lord. Hosanna in the highest!"
Accepted Answer
Counter-transference is also referred to as resistance. It is the psychic pressure or force of the ego attempting to hide its mistakes from the penetrative insight of self-observation and intimate remembrance of the Being.
The great problem of self-observation and self-remembrance lies in counter-transference: the psychic resistance of the mind that does not want to be discovered in action, through the alert novel and intuitive perception of the Innermost Being.
In order to conquer counter-transference (resistance), one must work with structural and transactional analysis. This simply refers to the cognitive, analytic perception of the consciousness and how it interprets, comprehends, and intuitively understands the different psychological structures of the ego. This is basically the "how" and "why" of the mind that Samael Aun Weor refers to within The Revolution of the Dialectic, specifically within the study of Mental Dynamics (see Chapter II: Images, Values, and Identity).
To perceive the constant transactions of the mind, how different egos emerge within the sphere of our perception, sustain, and dissipate, as well as their different structures or functionalism within our interior, constitutes transactional and structural analysis. This is comprehending how and why the mind functions.
Oftentimes disciples become confused with how to comprehend the ego, since the mind alters its behavior under the terrible scalpel of self-criticism: Dianoetic perception or analysis of the mind through awakened self-observation. The ego does not want to be seen, so it becomes deceptive, pushing its desires in different ways so as to confuse our efforts to perceive it.
These are the different structures of the ego we need to comprehend, which are psychological and relate to the intimate processes that occur within us, which must be examined through clear perception. Comprehension, the third force of reconciliation, overcomes the resistance of the mind (counter-transference). When we understand how and why the mind functions, resistance is overcome and the rose of spirituality blossoms within our hearts.
The great problem of self-observation and self-remembrance lies in counter-transference: the psychic resistance of the mind that does not want to be discovered in action, through the alert novel and intuitive perception of the Innermost Being.
In order to conquer counter-transference (resistance), one must work with structural and transactional analysis. This simply refers to the cognitive, analytic perception of the consciousness and how it interprets, comprehends, and intuitively understands the different psychological structures of the ego. This is basically the "how" and "why" of the mind that Samael Aun Weor refers to within The Revolution of the Dialectic, specifically within the study of Mental Dynamics (see Chapter II: Images, Values, and Identity).
To perceive the constant transactions of the mind, how different egos emerge within the sphere of our perception, sustain, and dissipate, as well as their different structures or functionalism within our interior, constitutes transactional and structural analysis. This is comprehending how and why the mind functions.
Oftentimes disciples become confused with how to comprehend the ego, since the mind alters its behavior under the terrible scalpel of self-criticism: Dianoetic perception or analysis of the mind through awakened self-observation. The ego does not want to be seen, so it becomes deceptive, pushing its desires in different ways so as to confuse our efforts to perceive it.
These are the different structures of the ego we need to comprehend, which are psychological and relate to the intimate processes that occur within us, which must be examined through clear perception. Comprehension, the third force of reconciliation, overcomes the resistance of the mind (counter-transference). When we understand how and why the mind functions, resistance is overcome and the rose of spirituality blossoms within our hearts.
Joyful in hope, suffering in tribulation, be thou constant in thy prayer.
Benedictis, qui venit in nomine Domini. Osanna in excelsis.
"Blessed is he who comes in the name of the Lord. Hosanna in the highest!"
Thank you very much for helping us with this!
Is this process similar to the transformation of impressions?
In order to conquer counter-transference (resistance), one must work with structural and transactional analysis. This simply refers to the cognitive, analytic perception of the consciousness and how it interprets, comprehends, and intuitively understands the different psychological structures of the ego. This is basically the "how" and "why" of the mind that Samael Aun Weor refers to within The Revolution of the Dialectic, specifically within the study of Mental Dynamics (see Chapter II: Images, Values, and Identity).
Is this process similar to the transformation of impressions?
Mental Dynamics, comprehension of the "how" and "why" of the mind, constitutes the fundamental work of the transformation of impressions. Remember that there are three classifications of impressions:
The states of the ego are classified in the following manner:
Stereopsychic: These are the identifying states that are intimately related with the exterior perceptions. These are received through the five senses and are connected with the world of impressions.
Neopsychic: These are the data processing states, in other words, states that properly interpret or misinterpret all the multiple situations that the intellectual animal lives. Our personality works like a bad secretary in these neopsychic states.
Archeopsychic: These are the regressive states (memory of the ego) that are found in the 49 levels of the subconsciousness. They are the memories of the past that are filed in a photographic and phonographic manner.
-Samael Aun Weor, The Revolution of the Dialectic: The States of the Ego
Joyful in hope, suffering in tribulation, be thou constant in thy prayer.
Benedictis, qui venit in nomine Domini. Osanna in excelsis.
"Blessed is he who comes in the name of the Lord. Hosanna in the highest!"
- Page :
- 1
There are no replies made for this post yet.
