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The human multiplicity theory
Are humans singular or plural? This question may seem paradoxical, but it is at the heart of a growing field of inquiry that challenges the conventional notion of human identity as fixed and unitary. In this thesis, I will describe my concept that humans are multiplicities, meaning that they are composed of multiple selves, identities, perspectives, and experiences that coexist and interact within a single person. I examine the theoretical and empirical foundations of this concept, as well as the supporting evidence that helps confirm this idea. I add insight as to how this concept of the human multiplicity functions in individuals, and its implications for various domains of human life, such as psychology, ethics, politics, and art. I also discuss what happens when aspects of the multiplicity becomes distorted and dissociated, and how this impacts our mental health and sense of wellbeing. I also discuss an approach to correcting and healing such dysfunctions. By doing so, I hope to shed some light on the complexity and diversity of human nature, and to invite readers to reflect on their own multiplicity.
Note: This theory represents the thinking of one person who has studied psychology extensively and has brought together several established psychological and spiritual theories, together with their own to create a cohesive theory explaining human behaviour and spirituality, this should not be seen as anything official and has not been peer-reviewed or published in any established journals.
The multiplicity concept
The term multiplicity, used here, implies that humans have the capacity to change, adapt, grow and transform in different contexts and situations, and that they can hold multiple perspectives, opinions and interests at the same time. It also recognizes that humans are influenced by various social, cultural, historical and environmental factors that shape their sense of self and their interactions with others. Multiplicity challenges the notion that there is one true or essential way of being human, and instead celebrates the diversity and richness of human potential.
The idea that humans are a multiplicity, meaning that they have different aspects or facets of their identity, personality, or self, has a long and complex history. One of the earliest sources of this idea can be traced back to Ancient Greece, where philosophers such as Plato and Aristotle proposed different models of the human soul, which consisted of rational, spirited, and appetitive parts. These parts were often in conflict with each other, and the goal of ethics was to achieve harmony among them.
Plato, in his dialogue Theaetetus, explores the nature of knowledge and its relation to perception. He uses the metaphor of a bird cage to illustrate how the mind can acquire, store, and recall different kinds of knowledge (Plato, 2016). According to Plato, the mind is like a cage that contains many birds of different sizes and colours, representing different types of knowledge. Some birds are common and easy to catch, such as the knowledge of basic facts and definitions. Others are rare and elusive, such as the knowledge of the highest forms and principles. The mind can catch these birds by using perception, memory, reasoning, and intuition.
However, the mind can also make mistakes in catching and identifying the birds, such as confusing opinion with knowledge, or mistaking appearance for reality. Therefore, Plato argues that true knowledge is not merely a matter of having many birds in the cage, but of being able to distinguish them correctly and use them appropriately.
Plato’s metaphor of the mind as a bird cage can be related to the human multiplicity theory, which proposes that human beings have multiple selves or aspects of personality that interact with each other and with the environment (Rowan, 1990).
Another influential source of the idea of human multiplicity was the psychoanalytic theory of Sigmund Freud, who proposed that the human psyche was composed of three main structures: the id, the ego, and the superego. The id was the source of instinctual drives and desires, the ego was the mediator between the id and reality, and the superego was the internalized moral authority. Freud argued that these structures often clashed with each other, resulting in psychological problems such as neurosis and repression.
In the 20th century, the idea of human multiplicity was further developed by various schools of psychology, such as humanistic, existential, cognitive-behavioural, and transpersonal. These schools emphasized different aspects of human experience, such as Self-actualization, meaning-making, cognitive schemas, and spiritual dimensions. They also proposed different methods of exploring and integrating the multiple facets of human existence, such as therapy, meditation, art, and dialogue.
The idea of human multiplicity is increasingly relevant today, as it offers a rich and nuanced perspective on human nature and potential. It also challenges the notion of a fixed or singular self, and invites us to embrace the diversity and complexity of our being.
Whilst the notion of proving that humans are multiplicities has so far proven to be a challenge to science, it is, however, becoming increasingly clear that many people already accept this as a truth about themselves. In the field of mental health, there is increasing support and understanding that a great many people experience the “symptoms” of their multiple minds. For example, a huge number of people hear voices, many of which they do not associate as themselves, but another specific individual identity. We also have specifically classified mental illnesses such as dissociative identity disorder, which recognises the concept of multiple individual characters exiting within a single human body, as having multiple personalities. In addition, the field of trauma related illness is increasingly becoming confident that a common and significant response to trauma, is dissociation, resulting in multiple character aspects sharing an individual’s conscious expression.
Within this thesis, I have gathered all the supporting evidence that supports the theory that the human mind is a multiplicity, and I would suggest that based on this, there is more than enough evidence for us to make this notion one that we should hold as the most likely concept to explain the structure of the human mind.
To further underline how widespread the concept of the human multiplicity has become, let me now review the psychological concepts which support the notion of the multiple mind of the human being.
The human mind as a multiplicity
“We must accept our multiplicity, the fact that we can show up quite differently in our athletic, intellectual, sexual, spiritual—or many other—states.” – Dan Siegel
“Each of us has a variety of selves, which we draw out and put away according to the situation.” – Daniel Goleman
The human mind is a complex and fascinating phenomenon that has been studied from various perspectives and disciplines. One of the topics that has intrigued researchers and practitioners is the possibility that the human mind is not a singular entity, but a multiplicity of selves or identities that coexist in the same body. This experience of multiplicity has been conceptualized in different ways, such as dissociative identity disorder (DID), other specified dissociative disorder (OSDD), plurality, polypsychism, or simply diversity of self.
Multiplicity can be understood as a broad term that encompasses any experience of more than oneself in one’s mind or body. People who identify as multiple may have different understandings of the origin, function, and nature of their parts, alters, or selves. Some may see them as internal aspects of their own psyche, while others may see them as external entities, such as spirits, ancestors, or soul-bonds. Some may view multiplicity as a disorder, a trauma response, a disability, or a diversity. Some may experience multiplicity as distressing, impairing, or life-threatening, while others may experience it as enriching, empowering, or life-saving.
One of the psychological theories that propose that the human mind is a multiplicity is the multiple social categorization theory. This theory suggests that people can perceive themselves and others based on more than one social category, such as race, gender, age, religion, etc. For example, a person can be a black woman, a Christian, and a lawyer at the same time. These different social categories can interact and influence how people perceive themselves and others in different situations. Multiple social categorizations can have various effects on intergroup relations, such as reducing stereotyping, increasing empathy, and enhancing diversity.
Another psychological theory that implies that the human mind is a multiplicity is the cognitive theory. This theory posits that people’s thoughts and beliefs influence their emotions and behaviours. cognitive theory assumes that people can have different types of cognitions, such as schemas, automatic thoughts, irrational beliefs, etc. These cognitions can be adaptive or maladaptive, depending on how they fit with reality and how they affect one’s wellbeing.
One of the branches of cognitive theory is the theory of multiple intelligences, which proposes that human intelligence is not a single, general ability, but rather a differentiation of specific intelligences that reflect different ways of interacting with the world. According to this theory, there are at least eight types of intelligences: linguistic, logical-mathematical, spatial, bodily kinaesthetic, musical, interpersonal, intrapersonal, and naturalistic. Each person has a unique profile of strengths and weaknesses across these intelligences, and can develop them through education and training.
The theory of multiple intelligences suggests that the human mind is a multiplicity, meaning that it consists of different aspects or facets that can operate independently or in combination. This implies that people can use different intelligences to solve problems, create products, and express themselves in various domains. The theory also challenges the traditional view of intelligence as a fixed and unitary trait that can be measured by standardized tests. Instead, it proposes a more dynamic and diverse conception of intelligence that respects individual differences and cultural diversity.
The theory of multiple intelligences has been applied to various fields of education, psychology, and neuroscience, and has inspired many educators to adopt more flexible and personalized approaches to teaching and learning. However, the theory has also faced some criticism and controversy regarding its empirical validity, its definition and classification of intelligences, and its implications for educational policy and practice.
The psychodynamic theory is a psychological theory that explains the origins and development of human behaviour in terms of the dynamics of the mind, such as drives, impulses, wishes, affects, unconscious processes, conflict, and defence mechanisms (Boag, 2018). According to this theory, the human mind is a multiplicity, meaning that it consists of different parts or agencies that can have conflicting goals and motivations.
Freud (1923) proposed that the mind is divided into three main agencies: the id, the ego, and the superego. The id is the source of instinctual drives and operates on the pleasure principle, seeking immediate gratification. The ego is the rational part of the mind that operates on the reality principle, mediating between the id and the external world. The superego is the moral part of the mind that represents internalized values and ideals. The ego often has to cope with the demands of the id and the superego, which can create anxiety and guilt.
To protect itself from these negative feelings, the ego uses various defence mechanisms, such as repression, denial, projection, rationalization, etc. These defence mechanisms are unconscious mental operations that distort or deny reality to reduce psychological conflict (McLeod, 2023). The psychodynamic theory also emphasizes the importance of childhood experiences and object relations for personality development.
Object relations refer to the mental representations of oneself and others that are formed through early interactions with caregivers. These representations influence how people relate to themselves and others throughout their lives. Psychodynamic therapy aims to help people understand their unconscious dynamics and resolve their conflicts by exploring their past and present relationships and emotions (Good Therapy, n.d.).
Additionally, Carl Jung was a pioneer of the concept of the collective unconscious, which he defined as a layer of the psyche that transcends the personal and contains the archetypes, or universal symbols and patterns of human experience. Jung also proposed that the psyche consists of various complexes, or clusters of emotional and mental associations, that influence one’s behaviour and personality.
One of these complexes is the ego, which represents one’s conscious identity and sense of self. However, Jung also recognized that the ego is not the whole of the psyche, but rather a part of it, and that there are other aspects of the self that are not fully integrated or acknowledged by the ego. These include the shadow, which contains the repressed or rejected parts of oneself; the anima or animus, which represents one’s inner feminine or masculine qualities; and the self, which is the totality of the psyche and the source of individuation, or the process of becoming a unique and whole person.
Based on these ideas, it could be argued that Jung would agree with the idea that humans are a multiplicity, or a collection of different selves that coexist within one psyche. Jung believed that humans are not static or fixed entities, but rather dynamic and evolving beings who constantly interact with their inner and outer worlds.
He also suggested that humans have a potential for growth and development, and that by becoming aware of and integrating their various aspects of the self, they can achieve a higher level of consciousness and fulfilment. Jung did not see multiplicity as a sign of disorder or fragmentation, but rather as a natural and creative expression of human diversity and complexity.
Internal Family Systems Theory (IFS) is an approach to psychotherapy that views the mind as a complex system of parts, each with its own perspective, interests, and emotions. IFS suggests that humans are a multiplicity, meaning that they have multiple sub-personalities or parts that can act independently or harmonizing with each other (Schwartz, 1995). IFS combines elements from different schools of psychology, such as systems thinking and the multiplicity of the mind, and posits that each part possesses its own characteristics and perceptions (Good Therapy, 2018).
According to IFS, there are three main types of parts: exiles, managers, and firefighters. Exiles are parts that carry emotional pain or trauma from the past and are often suppressed or isolated by other parts. Managers are parts that try to control the internal and external environment to prevent exiles from being triggered. Firefighters are parts that act impulsively or destructively to distract from or numb the pain of exiles (Schwartz, 1995).
IFS aims to help clients access their core Self, which is the essence of who they are and has qualities such as compassion, curiosity, and clarity. The Self is the natural leader of the internal system and can heal the wounded parts by listening to them, understanding them, and unburdening them from their negative beliefs or emotions (Schwartz, 1995).
IFS supports the idea that humans are a multiplicity by acknowledging the diversity and complexity of the human psyche and by fostering a respectful and collaborative relationship between the Self and the parts (Life Architect, 2021).
self-transcendence theory is a perspective that proposes that human beings have the capacity to expand their self-boundaries and connect with something greater than themselves, such as other people, nature, the universe, or a divine power. According to this theory, self-transcendence can enhance wellbeing, especially in situations of adversity, loss, or life-limiting illness (Reed, 2012).
One possible implication of self-transcendence theory is that humans are a multiplicity, meaning that they are not separate or isolated entities, but rather interconnected and interdependent parts of a larger whole. This idea is consistent with some spiritual and philosophical traditions that view human nature as essentially relational and communal (Cloninger, 2004). However, this implication is not necessarily accepted by all proponents of self-transcendence theory, as some may emphasize the personal or individual aspects of self-transcendence more than the collective or universal ones.
The humanistic theory is a perspective in psychology that emphasizes the individualized qualities of optimal wellbeing and the use of creative potential to benefit others, as well as the relational conditions that promote those qualities as the outcomes of healthy development (Bland & DeRobertis, 2018).
Humanistic psychologists contend that personality formation is an ongoing process motivated by the need for relative integration, guided by intentionality, choice, the hierarchical ordering of values, and an ever-expanding conscious awareness (Bland & DeRobertis, 2018). They also employ an intersubjective, empathic approach to understand the lived experiences of individuals as active participants in the life-world, situated in sociocultural and eco-psycho-spiritual contexts (Bland & DeRobertis, 2018).
One of the implications of the humanistic theory is that the human mind is a multiplicity, meaning that it is composed of multiple aspects or dimensions that are not reducible to a single unity or essence (Bergson, 1912). Humanistic theorists say these individual subjective realities must be looked at under three simultaneous conditions: as a whole and meaningful, not broken down into small components of information that are disjointed or fragmented; as unique and not comparable to other minds or averages of groups; and as dynamic and evolving, not static or fixed (McLeod, 2023). Therefore, the humanistic theory suggests that the human mind is a multiplicity that reflects the complexity and diversity of human experience and potential.
Behavioural theory is a theory of learning that states all behaviours are learned through conditioned interaction with the environment. Behavioural theory does not focus on the internal mental processes of the mind, but rather on the observable behaviours that can be measured and modified. This theory therefore suggests that the human mind is a multiplicity of conditioned responses that are triggered by different stimuli and reinforced by consequences. According to behavioural theory, the human mind does not have a single self, but rather a collection of learned behaviours that vary depending on the situation and the history of learning.
Social cognitive theory (SCT) is a learning theory that emphasizes the role of cognitive processes, social interactions, and environmental influences on human behaviour. SCT was developed by Albert Bandura as an extension of his social learning theory, which posited that people learn new behaviours by observing and imitating others. SCT adds that people also learn from the consequences of their actions, their own expectations and beliefs, and their self-regulation skills. It argues that people are active agents who can both influence and be influenced by their environment (Bandura, 1989).
One of the key concepts of SCT is the notion of multiplicity, which refers to the idea that the human mind is not a single entity, but rather a collection of different subpersonalities or aspects that can have different goals, motivations, and perspectives. Multiplicity suggests that people can switch between different modes of thinking and behaving depending on the situation, the task, and the social context. Multiplicity also implies that people can have internal conflicts or dialogues among their subpersonalities, which can affect their decision-making and problem-solving processes (Hermans & Kempen, 1993).
SCT and multiplicity theory can help explain how people cope with complex and dynamic environments, how they adapt to changing demands and expectations, and how they develop a sense of identity and agency. SCT and multiplicity theory can also provide insights into how people can enhance their learning and performance by using various cognitive strategies, such as self-monitoring, self-evaluation, self-reinforcement, goal-setting, and self-regulation (Zimmerman & Schunk, 2001).
Evolutionary theory is the scientific framework that explains how living species, including humans, have arrived at their current biological and psychological form through a historical process of natural selection and adaptation to environmental changes (BBC, n.d.). According to evolutionary psychology, the human mind evolved to benefit the individual by enhancing their chances of survival and reproduction in various domains of life, such as social interactions, mate choice, language, memory, and consciousness (Al-Shawaf, 2021).
One of the implications of this perspective is that the human mind is not a single, unified entity, but rather a multiplicity of specialized mechanisms that operate in different contexts and for different purposes. This view is supported by evidence from neuroscience, cognitive science, and psychology that shows that the brain consists of multiple modules that can function independently or in coordination with each other, depending on the situation (Psych Central, 2021).
The concept of multiplicity also has a historical origin in the 19th century mesmerism, which revealed that some individuals could manifest different personalities or identities under hypnosis, suggesting that the self is not a fixed or coherent construct (Wikipedia, n.d.). Therefore, evolutionary theory suggests that the human mind is a multiplicity of adaptive functions that emerged from the interaction between biological and environmental factors over time.
All of these theories show that many of our greatest conceptual thinkers have concluded that the human mind is a multiplicity of discrete intelligent self-aspects, which each can have their own character, values, motivations etc.
The spiritual perspective
The idea that humans are a multiplicity has been explored from various spiritual perspectives. Some of these perspectives emphasize the unity of the human spirit, while others acknowledge the diversity and complexity of human experience. For example, Husserl (1970) proposed a phenomenological approach to the human spirit, which he defined as “the absolute flow of experiences in which all objective realities are constituted” (p. 168). He argued that the human spirit is not a substance or a thing, but a process of intentional consciousness that transcends the empirical world. Husserl also suggested that the human spirit can be understood as a multiplicity of intentional acts, each with its own meaning and direction.
Bergson (1913) also explored the notion of multiplicity in relation to the human spirit, but from a different angle. He contrasted two types of multiplicity: one that is quantitative and discrete, and one that is qualitative and continuous. The former is exemplified by spatial objects and numerical concepts, while the latter is exemplified by duration and consciousness. Bergson argued that the human spirit belongs to the second type of multiplicity, which he called “duration”. He described duration as “a succession of qualitative changes, which melt into and permeate one another, without precise outlines, without any tendency to externalize themselves in relation to one another” (p. 100). Bergson also claimed that duration is the source of creativity and freedom in human life.
Another spiritual perspective on human multiplicity comes from the psychology of religion, which studies how people relate to the sacred or transcendent in their lives. Pargament et al. (2013) defined spirituality as “the search for the sacred” (p. 23), and suggested that it can take various forms and expressions depending on the individual and the context. They also proposed a model of spiritual integration, which involves the alignment of one’s multiple aspects (e.g., beliefs, values, emotions, behaviours) with one’s sacred goals and ideals. According to this model, spiritual integration can enhance wellbeing and coping by providing coherence, direction, and meaning to one’s life.
One of the ideas that Gurdjieff taught was that human beings are not conscious of themselves and live in a state of multiplicity, meaning that they have many small “I”s that take over their centres of thought, feeling and body according to changing stimuli. He said: “Man has no individuality. He has no single, big I. Man is divided into a multiplicity of small ‘I’s, and each separate small ‘I’ can call itself by the name of the Whole” (Ouspensky, 1949, p. 60). This implies that humans do not have a consistent sense of identity or purpose, but are driven by various impulses and habits that are often contradictory and conflicting.
However, Gurdjieff also suggested that there is a possibility of developing a real I, a higher self that can unify and harmonize the different aspects of human nature. He called this process “the Work” or “the Fourth Way”, which involves working on oneself through self-observation, self-remembering, conscious suffering and intentional effort. He claimed that this way was different from the traditional paths of the fakir, the yogi and the monk, who focused on only one centre at a time. He said: “The Fourth Way is not another system of self-development, it is a way of preparing for real service” (Gurdjieff, 1973, p. 39). This means that the aim of the Work is not only personal transformation, but also serving a higher purpose that transcends one’s individuality.
There are some quotations from Gurdjieff’s writings and talks that support the idea that he supported the concept of human multiplicity and its possible resolution through the Work. For example:
“Man such as we know him, the ‘man-machine,’ the man who cannot ‘do,’ and with whom and through whom everything ‘happens,’ cannot have a permanent and single I. His I changes as quickly as his thoughts, feelings and moods, and he makes a profound mistake in considering himself always one and the same person; in reality he is always a different person, not the one he was a moment ago” (Gurdjieff, 1950, p. 59).
“Man has no permanent and unchangeable I. Every thought, every mood, every desire, every sensation, says ‘I’. And in each case it seems to be taken for granted that this I belongs to the Whole, to the whole man, and that a thought, a desire, or an aversion is expressed by this Whole” (Ouspensky, 1949, p. 59).
These are just some examples of how different spiritual perspectives can shed light on the idea that humans are a multiplicity. Each perspective offers a unique lens to understand the complexity and diversity of human experience, as well as the potential for growth and transformation. However, these perspectives are not mutually exclusive or contradictory; rather, they can complement and enrich each other by highlighting different dimensions and aspects of the human spirit.
Other multiple self theories
The multiple self theory of the mind is a psychological perspective that proposes that the human mind is not a single, unified entity, but rather a collection of different selves or subpersonalities that interact, conflict, and cooperate with each other. According to this theory, each self has its own goals, beliefs, emotions, and behaviours, and can take control of the mind at different times or situations. The multiple self theory of the mind challenges the traditional notion of a coherent and stable self-identity, and suggests that people can experience shifts and changes in their sense of self depending on which self is dominant at the moment.
One of the proponents of the multiple self theory of the mind is David Lester, who has formulated a formal subself theory of the mind with 12 postulates and 49 corollaries (see Lester, 2010). Lester argues that the multiple selves in the mind can be viewed as a small group that has its own dynamics, such as leadership, roles, norms, and communication. He also suggests that each self has a complementary counterpart in the unconscious mind that balances its traits. For example, a self that is rational and logical may have an unconscious counterpart that is intuitive and creative.
The formal subself theory of personality is a theory that proposes that the mind is composed of several subselves, each of which is a coherent system of thoughts, desires, and emotions, organized by a system principle. The concept of subselves has been used by various personality theorists, such as Jung, Berne, Maslow, and Angyal, to describe different aspects of the psyche, such as ego states, complexes, syndromes, and subsystems. The formal subself theory aims to provide a systematic and comprehensive framework for understanding the structure, development, psychopathology, and psychotherapy of the mind based on the notion of subselves. The theory consists of a series of postulates and corollaries that specify the characteristics, functions, interactions, and dynamics of subselves. The theory also has implications for various topics in psychology, such as self-complexity, multiple self-aspects, identity integration, and self-regulation.
Another advocate of the multiple self theory of the mind is John Rowan, who prefers to use the term subpersonalities. Rowan (1990) describes subpersonalities as “relatively autonomous centres of awareness” that have their own history, style, and world-view. He also distinguishes between primary subpersonalities, which are formed in childhood and are related to basic needs and emotions, and secondary subpersonalities, which are developed later in life and are related to social roles and expectations.
The multiple self theory of the mind has several implications for understanding human behaviour and personality. For instance, it can explain why people sometimes act inconsistently or contradictorily in different situations or contexts. It can also help people to recognize and integrate their various selves into a more harmonious whole, or to resolve conflicts between their selves through dialogue and negotiation. Moreover, it can provide a framework for exploring the diversity and complexity of human experience and identity.
Research on the human mind as a multiplicity
Research on multiplicity has been largely influenced by the clinical psychological perspective, which focuses on the diagnosis and treatment of Dissociative Identity Disorder and Other Specified Dissociative Disorder. These are considered to be dissociative disorders that result from severe childhood trauma and involve disruptions in memory, identity, emotion, perception, and behaviour. According to the International Society for the Study of trauma and dissociation (ISSTD), DID and OSDD are characterized by the presence of two or more distinct personality states or parts that recurrently take control of the person’s behaviour, accompanied by amnesia for important personal information that cannot be explained by ordinary forgetfulness. The ISSTD provides guidelines for the assessment and treatment of DID and OSDD, which include a phased approach that involves establishing safety and stabilization, processing traumatic memories, and integrating the parts into a cohesive sense of self (ISSTD, 2011).
However, not all people who experience multiplicity identify with the diagnostic labels of DID or OSDD, or agree with the trauma-based aetiology or the integration-oriented goal of therapy. Some people prefer to use terms such as plurality or polypsychism to describe their experience of multiplicity as a natural variation in human identity construction that does not necessarily imply pathology or impairment. Some people may embrace their multiplicity as a source of strength, creativity, or spirituality, and seek to foster cooperation and harmony among their parts rather than integration, in this case, we would suggest, that cooperation is, in fact, integration. Some people may also have different cultural or spiritual explanations for their multiplicity that do not fit within the Western linear framework of understanding the self.
Therefore, research on multiplicity needs to be more inclusive and respectful of the diversity of experiences and meanings that people who identify as multiple have. There is a need for more qualitative research that explores the lived experiences of people with multiplicity from their own perspectives and voices, rather than imposing predefined categories or assumptions on them. There is also a need for more cross-cultural and interdisciplinary research that examines how multiplicity is understood and expressed in different contexts and traditions. Furthermore, there is a need for more collaborative and participatory research that involves people with multiplicity as co-researchers and co-producers of knowledge, rather than passive subjects or objects of study.
Some examples of recent research that has adopted these approaches are:
Eve Z., & Parry S. (2021). Exploring the experiences of young people with multiplicity. Youth & Policy. https://www.youthandpolicy.org/articles/young-people-with-multiplicity/
Ribáry G., Lajtai L., Demetrovics Z., & Maráz A. (2017). Multiplicity: An explorative interview study on personal experiences of people with multiple selves. Frontiers in Psychology, 8: 943. https://doi.org/10.3389/fpsyg.2017.00943
Stocks R.J.T. (2007). Toward an inclusive model of dissociation: Exploring cultural factors in dissociation theory development (Doctoral dissertation). University of Auckland. https://researchspace.auckland.ac.nz/handle/2292/2370
In addition, there is increasing acceptance that trauma can create dissociations, which are in effect separate intellects within the brain, which we have suggested serve as confirmation for the human multiplicity theory. We can include as evidence, therefore, the scientific research which seeks to confirm this trauma-caused dissociation:
A study by Lebois et al. (2022) that identified regions within brain networks that communicate with each other when people experience different types of dissociative symptoms, such as depersonalization, derealization, and dissociative amnesia. The study suggested that dissociation common to PTSD and dissociation central to DID are each linked to unique brain signatures.
A study by Deisseroth et al. (2020) that pinpointed a brain circuitry underlying dissociative experiences in mice exposed to traumatic stress. The study indicated that activating or inhibiting this circuitry could modulate the behavioural and physiological responses to stress, such as freezing, heart rate, and blood pressure.
A study by Krause-Utz (2022) that reviewed the literature on dissociation, trauma, and BPD, and highlighted the role of traumatic stress, temperamental and neurobiological vulnerabilities, and psychosocial factors in the development of dissociation. The study also discussed the implications of dissociation for diagnosis, treatment, and research of BPD.
A study by Nickerson et al. (2022) that examined the association between dissociation after trauma and mental health outcomes in a large sample of trauma-exposed individuals. The study found that dissociation after trauma was a strong predictor of PTSD, depression, anxiety, physical pain, and social impairment, and suggested that early intervention and prevention strategies are needed for this population.
These studies seek to show that dissociation can be caused by trauma, and suggest dissociated aspects show differing neurological responses and centres of activation in the brain than the individuals’ normal self. This can help inform my concept that those dissociations are responsible for differing areas of self-regulation and control within the brain.
Other forms of evidence for the mind as a multiplicity
If there ever was a widespread human experience which provides significant evidence that the human mind is a multiplicity, then it is through the phenomena of individuals who hear voices.
Hearing voices is a phenomenon that affects a significant number of people worldwide. According to the World Health Organization (WHO), nearly 2.5 billion people, or one in four, will be living with some degree of hearing loss by 2050 (WHO, 2021). Hearing loss can impair the ability to communicate and interact with others, and may lead to social isolation, depression and reduced quality of life, and also, many deaf people hear voices.
Deaf people are not a homogeneous group when it comes to their experience of hearing voices. Some deaf people may have an inner voice that is auditory, visual, or a combination of both, depending on their hearing loss and language background. Others may have an inner hearing that is based on sign language or other visual cues. Deaf people who have voice-hallucinations as a symptom of schizophrenia may also perceive voices differently, depending on their level of language acquisition and exposure to sound (Atkinson, 2007). Research suggests that deaf people who have some experience of hearing speech may report auditory voice-hallucinations, while those who are born profoundly deaf may report non-auditory, clear, and easy to understand voices that are accompanied by sub-visual imagery of signing or lip movements (Atkinson, 2007). Deaf people who have severe language deprivation and incomplete acquisition of either speech or sign may not experience any organized voice-hallucinations at all (Atkinson, 2007). Therefore, it is important to explore how deaf people ‘hear’ voice-hallucinations in relation to their individual characteristics and experiences, rather than assuming that they are similar to hearing people (Fernyhough, 2014).
However, hearing loss is not the only cause of hearing voices. Some people hear voices that are not related to any external source, such as auditory hallucinations or voice-hearing experiences. These voices may have different characteristics, such as gender, age, tone and content, and may vary in their impact on the person’s wellbeing. Some people find their voices helpful, supportive or creative, while others find them distressing, intrusive or harmful (McCarthy-Jones, 2017).
The exact prevalence of voice-hearing experiences is difficult to estimate, as different studies use different definitions and methods to measure them. However, some researchers suggest that around 2.5% of the world’s population will have extended voice-hearing experiences in their lifetime (McCarthy-Jones, 2017). This means that millions of people around the world hear voices that are not audible to others. The causes of voice-hearing experiences are also complex and multifactorial, and may include biological, psychological, social and cultural factors. Some of the possible factors are childhood trauma, stress, dissociation, psychosis, spiritual or religious beliefs, creativity and imagination (McCarthy-Jones, 2017).
Another source of evidence regarding the multiplicity of the human mind comes from mindfulness practices. We will show later in my thesis that mindfulness is a practice which promotes a type of internal perspective which divides the mind into at least two intelligent aspects. The number of people worldwide who practice mindful meditation is not easy to estimate, as different sources may have different definitions and methods of measurement. However, some studies and surveys have attempted to provide a rough approximation based on various data sources. According to Mindfulness Box (2023), a website that offers mindfulness products and resources, approximately 275 million people meditate around the world. This estimate is based on a combination of government surveys and Google Trends data across multiple languages. The website claims that this is the most accurate answer to date, as it considers the relative popularity of meditation in different countries and cultures (Mindfulness Box, 2023).
Another source, The Good Body (2022), a website that provides health and wellness information, reports that between 200 and 500 million people meditate globally. This range is similar to the one given by Mindworks Meditation (n.d.), a non-profit organization that promotes meditation and mindfulness. Both sources cite the difficulty of finding reliable data on the topic, as meditation is a diverse and evolving practice that may not be captured by conventional surveys or statistics. The Good Body (2022) also provides some insights into the demographics of meditators in the US, based on the National Health Interview Survey conducted in 2017. According to this survey, over 14% of US adults have tried meditation at least once, and women are twice as likely to meditate compared to men. The survey also found that adults aged 45-64 are the age group that meditates the most (The Good Body, 2022).
A third source, CompareCamp (2020), a website that reviews software and services, also mentions the range of 200 to 500 million people who practice meditation globally. However, it also provides some interesting statistics on the benefits and trends of meditation, based on various studies and reports. For example, it states that 70% of people who have been meditating have been engaging in this practice for more than two years, and that meditation can reduce stress by 40%, improve focus by 14%, and enhance creativity by 65%. It also claims that meditation is one of the fastest-growing wellness markets in the world, with an estimated value of $1.2 billion in the US alone (CompareCamp, 2020).
There is no definitive answer to the question of how many people worldwide practice mindful meditation, but some sources suggest that it is somewhere between 200 and 500 million people. This number may vary depending on how meditation is defined, measured, and reported, and it does not indicate exactly how many of them can achieve the state of being an awareness as the watcher of their thoughts. However, we can accept that meditation is a popular activity throughout the world, and can accept the premise that significant numbers of those individuals will have achieved the watching state.
Therefore, it could be concluded that a significant portion of the world’s population actually do experience their internal mind scape as one of a plural mind. and also, that everyone can develop that perception, through practices such as mindfulness.
The essence of human consciousness
My proposed essence of human consciousness is supported by the observation that during mindfulness, it is possible to attain a state where the individual becomes the watcher, and sees thoughts come and go, without being attached to them. This creates an image of the mind being comprised of at least two components: The awareness, which watches the thoughts, and the thoughts themselves.
Mindfulness is a practice of paying attention to the present moment, without judgment or attachment, and observing one’s thoughts and feelings as they arise and pass away. Mindfulness can be seen as a form of self-awareness, which is often considered a key aspect of spirituality and psychological wellbeing.
Mindfulness is defined as “maintaining a moment-by-moment awareness of our thoughts, feelings, bodily sensations, and surrounding environment, through a gentle, nurturing lens” (Greater Good, n.d.). Mindfulness also involves accepting our thoughts and feelings without judging them or believing that they are right or wrong (Greater Good, n.d.). According to self-awareness theory, mindfulness allows us to become aware of ourselves as the thinker, separate and apart from our thoughts (Duval & Wicklund, 1972; Positive Psychology, 2023). By practising mindfulness, we can reduce the conflict between our inner self and outer self, which can cause stress and illness (Verywell Mind, 2023). Mindfulness can also help us align our actions and behaviours with our core values and purpose (Verywell Mind, 2023). According to some mindfulness practitioners and researchers, such as Jon Kabat-Zinn and Daniel Siegel, mindfulness can help people cultivate a sense of “witnessing awareness”, which is a mode of consciousness that is separate from the content of one’s thoughts and emotions. Witnessing awareness can be understood as a pure awareness that is not identified with any mental or physical phenomena, but rather observes them with curiosity and compassion. Witnessing awareness can also be seen as a way of accessing one’s true nature, which is beyond the ego and the conditioned self.
Some spiritual traditions, such as Buddhism, Hinduism, and Advaita Vedanta, also propose similar models of human nature, where the core of a human is a form of pure consciousness or awareness, which is often called the “Buddha-nature”, the “Atman”, or the “Self”. These traditions teach that one can realize one’s true nature by detaching from one’s thoughts and emotions, and recognizing them as impermanent and illusory. In this way, one can transcend the suffering caused by ignorance and attachment, and attain liberation and peace.
Also, it is possible, through mindfulness practices, to perceive that one’s thoughts have differing characters. Some, for example, may be critical, or angry, while others can gentle and supportive. The character of many thoughts, if observed carefully, can be grouped into a perceived set of individual characters. Some people even have names for those characters.
I see this as the simple shape of human consciousness; an awareness, who observes and reacts to thoughts which come from a group of individual characters, each providing thoughts, emotions and feelings to the individual awareness. This is the core of the multiplicity of self.
I would also suggest that these characters can be likened to the Internal Family Systems concept of “parts”, and these are created by the self, as and when needed. They are brought into being to serve particular executive functions, including bodily self-regulation and control. They serve, as part of their functions, to provide us with our thoughts, feelings and emotions. There are multiple routes for receiving these thoughts and so long as there are no dissociations or distortions within the individual’s mind.
When these disparate parts of self are in a healthy state, they form a synchronised, cohesive unity which gives most individuals the impression that they themselves are a single consciousness. This view, in my proposal, is an incorrect assumption, and that the human consciousness typically comprises one awareness and many other self-aspects which provide all thoughts, emotions and feelings.
In the terms of my theory, I suggest that within the human mind these multiple aspects of self, each have their own character, objectives, functions and goals. In a person who has been able to maintain this harmony between these disparate self-aspects, then we call this state, one of wholesome connectedness. This means that the individual’s true-self is available for reflection to the outside world, and all aspects of self are available to that individual to inform them of their true sense of self.
However, in some people, due to their childhood and later experiences, they are caused to reject, deny or modify aspects of their self-concept in such a way that these aspects of self become dissociated or distorted. They have to either modify their own individual self-concept (impose a falsehood), or in some cases become completely rejected from the unified self. There is, therefore have the notion of distorted aspects of self and also dissociated aspects of self.
Because each self-aspect holds the task of carrying out certain executive functions, which may include biological as well as cognitive tasks, the impact of a dissociation may be even more significant to the individual, than simply the denial of an aspect of one’s personality. The implication is, that there may well be physical, as well as intellectual detriments, which could result in physical as well as mental health symptoms.
When an individual rejects an aspect of themselves, another aspect of self may take up the role of enforcing that rejection, yet another aspect of self may take on the role of mediating the impact of that loss of self-aspect on the core self. Thus, we can link our concept to the Internal Family Systems concept of exiles, managers and firefighters.
With my concept of personality distortions, I add the dimension of self-aspects which are still connected to the unity of self, but which are not presenting their true self in their interactions with the whole. Instead, they hold themselves in a state of inner denial and present some modified characteristic. This still represents a loss of self and an undermining of the individual’s true-self, and will cause a loss of confidence in self, since there will be an inner conflict between true-self and the imposed self-concept.
It should be noted that distortions tend to only be created, when the individual takes on and believes some deviation from their true-self. If an individual, knowing their true-self, chose to act out of character, to find the acceptance of another, for example, but was firm in their understanding of their true self, then the unity of self would handle this incongruence. No distortion would be created. The individual, who fully knows themselves, is quite capable of wearing a mask without causing inner conflict. It’s when the individual becomes their mask, that is what sets up the inner conflict and distortions.
Creation of the self-aspects
It is suggested that as a general rule, self-aspects are created on demand, but typically, one for each year of an individual’s life. An exception to this, is in the first year of life, when an additional self-aspect is created for the six-month-old self. I am not suggesting that these self-aspects are created exactly at those internals, rather, they are created on demand, as and when they are needed to take over responsibility for self-regulation at the point the self chooses that those functions need to be devolved.
However, each self-aspect also has the responsibility to act as a “caretaker” for a period of approximately one year, during that time they will serve to collect any discarded personality elements such as distortions or dissociations. They then enforce that rejection of self for the remainder of the individual’s life, or until that personality rule is revoked by the self.
Each self-aspect has the ability to create sub-self-aspects, “mini me’s” who can take over specific self-regulation and personality rules. Thus, in a particularly traumatic year, many sub-self-aspects can be spawned by a single self-aspect.
The self-aspect will serve to act as a spokesperson for their sub-self-aspects in ongoing communications with the self and other self-aspects, and will act as a summariser of all their sub-self-aspects.
My theory suggests that there is a limit to the extent to which an individual self-aspect can support these distortions before themselves becoming disconnected from the unity of self and becoming lost to the unconscious mind. In other words, they can cope when only a small percentage of their self-concept is in denial, however as those denials build up, then there will come a point where they become rejected from the unified self.
Internal and external aspects of self.
With my concept of the human multiplicity, I propose that there are two distinct types of self-aspects; those I call inner self-aspects, who are directly connected to the awareness of self, and who have responsibility for other bodily and cognitive functions of the self. And those that I call outer self-aspects. These are those self-aspects that an individual may become aware of, which seem to come from others. This might include religious or spiritual aspects, but it could also include other people and can include what are commonly called past-lives. These outer-selves form what we call the extended context of the multiple mind, and the following section explains my reasoning behind this concept.
Extended context of the multiple mind
To understand the concept of outer self-aspects, we can firstly review human thought regarding the concepts of “everything is connected,”, and “all is the self”.
The idea that all is one, or that everything in the universe is part of the same fundamental whole, has been expressed by various philosophers, religious traditions, and scientific theories throughout history. Some of the great thinkers who have promoted this idea include:
Plato, the Greek philosopher who was a student of Socrates and a teacher of Aristotle. He was a rationalist who sought knowledge logically rather than from the senses. He proposed the theory of forms, which states that there are ideal and eternal concepts that exist beyond the physical world, and that everything in the material realm is a reflection of these forms (Invaluable, 2019).
Parmenides (c. 5th century BCE), a Greek philosopher who argued that “what is, is uncreated and indestructible; for it is complete, immovable, and without end. Nor was it ever, nor will it be; for now, it is, all at once, a continuous one” (Burnet, 1920/2003, p. 169).
Heraclitus (c. 6th-5th century BCE), another Greek philosopher who famously said, “from all things one and from one all things” (Kahn, 1979, p. 10).
Spinoza (1632-1677), a Dutch philosopher who proposed that “God or Nature” is the only substance that exists and that everything else is a mode or attribute of this substance (Spinoza, 1677/1994).
Einstein (1879-1955), a German physicist who developed the theory of relativity and suggested that quantum physics is compatible with the notion that there is a basic oneness of the universe (Schrödinger, 1958/1992).
In addition, the idea that all is self, or that the self is the ultimate reality, has been promoted by various great thinkers from different traditions and disciplines. Some of them are:
Advaita Vedanta (c. 8th-9th century CE), a school of Hindu philosophy that teaches that the individual self (atman) and the supreme self (brahman) are identical, and that the apparent diversity of the world is due to ignorance (maya). The most influential exponent of this school was Shankara (c. 788-820 CE), who systematized the teachings of the Upanishads and the Brahma Sutras (Shankara, 1995).
George Berkeley (1685-1753), an Irish philosopher and bishop who proposed that all that exists are ideas in the mind of God, and that nothing exists independently of perception. He is known for his motto “esse est percipi” (“to be is to be perceived”) and his arguments against materialism and scepticism (Berkeley, 2008).
Georg Wilhelm Friedrich Hegel (1770-1831), a German philosopher who developed a comprehensive system of dialectical idealism, in which reality is conceived as a process of self-development of the absolute spirit, which manifests itself in nature, history, art, religion, and philosophy. He is renowned for his concept of the “dialectic” as a movement of thesis, antithesis, and synthesis, and his idea of the “world-spirit” as the driving force of history (Hegel, 1977).
One of the central ideas of Spiritualism is that the spirit world exists all around and through the material world that human beings inhabit, but in a different dimension, or on a different plane (BBC, n.d.a). This implies that all that exists is connected to self, and therefore the concept of self can be extended to include all that exists. Some of the great spiritualists who have promoted this idea are:
Andrew Jackson Davis (1826-1910), who claimed to have visited the spirit world and described it as a place of harmony, progress, and infinite wisdom, where all beings are interconnected and can communicate telepathically (Britannica, 2021).
Allan Kardec (1804-1869), who codified the doctrine of Spiritism, which teaches that the spirit is immortal and evolves through successive reincarnations, and that the spirit world influences the material world and vice versa (Kardec, 2006).
Many great spiritual leaders have promoted the idea that all that exists is connected to self, and therefore the concept of self can be extended to include all that exists. Here are some examples of such leaders and their teachings:
Deepak Chopra is an Indian American author and speaker who advocates for a holistic view of life that integrates mind, body, and spirit. He believes that the self is not separate from the universe, but rather a manifestation of it. He writes: “The self is not in the world; the world is in the self. Everything that you experience, including other people, is projections of your own level of consciousness” (Chopra, 1994, p. 13).
Paulo Coelho is a Brazilian novelist and spiritual writer who has inspired millions of readers with his stories of adventure and self-discovery. He believes that the self is a part of a larger plan that connects all things in the universe, and that by following one’s dreams, one can align with this plan and find meaning and joy. He writes: “When you want something, all the universe conspires in helping you to achieve it” (Coelho, 1988, p. 22).
Thich Nhat Hanh is a Vietnamese Zen master and peace activist who has taught mindfulness and meditation to millions of people around the world. He believes that the self is interdependent with all phenomena, and that by practising mindfulness, one can realize the inter-being nature of all things and cultivate compassion and understanding. He says: “If you are a poet, you will see clearly that there is a cloud floating on this sheet of paper… If we look into this sheet of paper even more deeply, we can see the sunshine in it… And if we continue to look, we can see the logger who cut the tree and brought it to the mill to be transformed into paper… The cloud is essential for the paper to exist. If the cloud is not here, the sheet of paper cannot be here either… As thin as this sheet of paper is, it contains everything in the universe in it” (Hanh, 1993, p. 3-4).
One of the main teachings of the Dalai Lama is that all sentient beings are interconnected and inseparable from one another, and that this realization can help us overcome our self-centredness and cultivate compassion and happiness. He has expressed this idea in many of his quotes, such as, “Our ancient experience confirms at every point that everything is linked together, everything is inseparable.” (Dalai Lama, 2018, para. 25).
Some of the transcendence theorists who have expressed this idea that everything is connected and therefore self are:
Abraham Maslow: “Transcendence refers to the very highest and most inclusive or holistic levels of human consciousness, behaving and relating, as ends rather than means, to oneself, to significant others, to human beings in general, to other species, to nature, and to the cosmos” (Maslow, 1971, p. 269).
Eckhart Tolle: “Transcending the world does not mean to withdraw from the world, to no longer take action, or to stop interacting with people. Transcendence of the world is to act and to interact without any self-seeking” (Tolle, n.d.).
Adyashanti: “When the eternal and the human meet, that’s where love is born — not through escaping our humanity or trying to disappear into transcendence, but through finding that place where they come into union” (Adyashanti, n.d.).
Viktor Frankl: “Love goes very far beyond the physical person of the beloved. It finds its deepest meaning in his spiritual being, his inner self. Whether or not he is actually present, whether or not he is still alive at all, ceases somehow to be of importance” (Frankl, 1946/2006, p. 37).
These are just some examples of great thinkers, philosophers and spiritual leaders who have promoted the idea that all that exists is connected to self, and therefore the concept of self can be extended to include all that exists. There are many others who have expressed similar views from different traditions and perspectives. The common thread among them is that they invite us to transcend our narrow sense of self and embrace a wider vision of reality that encompasses all beings and phenomena.
It is through these philosophical and spiritual perspectives that we suggest that each individual is connected to every other individual and spiritual being that exists and, furthermore, that those outer self-aspects can communicate with us and influence the reality we experience.
However, I also suggest that this connectivity to the all is experienced in subtle and mysterious ways, and in ways which reflect the notion that those connections between these self-aspects also needs to reflect that those self-aspects are also multiplicities.
Thus, we do not find that everyone on the planet is consciously aware of these connections and influences. And that to become aware of them, typically, people would need to undergo some form of transcendence or awakening. There are, of course, many who do indeed experience such connections. Some have deliberately chosen to walk a path which led them to reach those understandings, however, for some, becoming aware of those connections seems to have been an involuntary, and often unwelcome turn of events.
I am referring here to many people who consider themselves to be unwell, they hear negative voices or have negative experiences which they are convinced come from some agency external to themselves. Sometimes it is from other people, other times it may be ghosts or demons, in fact, there is a huge, almost infinite number of connections, and therefore experiences that any one individual could potentially have due to this notion that we are connected to everything and everyone.
Of course, this suggestion that we are all connected, will come to some as an unwelcome and perhaps frightening concept. It may tend to confirm the reality of some experiences that they might find more reassurance in the notion that they are simply figments of one’s imagination. They may also conflict with their beliefs, and that they may promote within them uncertainty and fear of loss of control.
However, I suggest that there has been a significant amount of thought in this domain, enough for each of us to seriously consider the concepts that I am presenting in this thesis. And also, these connections, when correctly aligned to self, serve to support our individual self. Wholesome connectedness is a state where the individual feels maximum confidence in themselves and knows exactly who they are and what their relationship to the universe is.
Positive and negative aspects of self
I propose that these self-aspects, which form the human mind, can have positive and negative aspects, and that the extent of their positive or negative disposition will affect how they interact with us to form our cognitive experience. For example, a positively disposed self-aspect, may provide a positive supporting role to self, and they may offer up positive suggestions relating to our interests and needs. Conversely, a negatively disposed self-aspect will become a detractor, and may provide unwanted, negative thoughts intended to undermine the individual’s self-esteem and inner peace.
I suggest that inner self-aspects are usually positively disposed from the point of they’re their creation, but that they can become negative based on our interactions with them, through a process of inner denial, characterized through activities leading to self-aspect distortions and dissociations.
Distortions are a process of developing a false self-concept. For example, if through interaction with other, especially significant parties, such as caregivers, we begin to believe ourselves to be unloveable or difficult to love, which is common. Then we may unconsciously tell the self-aspect responsible for expressing love, to deny its expression. This means that it has to withhold its expression of love and distort its concept of true-self for the individual concerned. This results in that self-aspect presenting a distorted view of self to the awareness, and has negative connotations for the individual concerned. Depending on how they came to accept themselves as unloveable, this will result in the individual developing, for example, an avoidant or anxious attachment style.
It is through this process of distortion that we form the basis of all common mental health conditions. For example, depression is the result of distortions, which cause our self-aspects to doubt ourselves, which happens continually, and to also judge ourselves as lacking. anxiety is more related to the distortion of our emotions, as it is often an emotional or feelings-based disorder.
Dissociations are more serious causes of negativity in self-aspects. A dissociation occurs when the entire self-aspect becomes rejected by the self, and it moves out of conscious awareness into the unconscious part of our mind. This usually happens as a result of some traumatic event, where the individual may unconsciously blame a specific self-aspect for causing the trauma, or may not be able to cope with the self-aspect’s expression of self as a result of the trauma. What happens in reality, is that the awareness effectively refuses to talk to that self-aspect, it no longer wants any communication with it, it puts up a wall blocking further conscious communication. The self aspect will therefore find itself isolated, and it will build up resentment over time for that isolation.
When an aspect of self becomes dissociated, there is often a double negative outcome; firstly, the individual’s self-concept takes on a significant distortion, secondly, the self-aspect that has been exiled may build up resentment, and over time, find ways of showing its resentment towards the awareness in the form of negative thoughts, voices, emotions or feelings. For example, when a loved one causes a child serious abuse, the child may blame itself for loving that caregiver, and that blame could result in a total rejection of that loving self-aspect. Initially, the child will probably develop an avoidant or anxious attachment style, but of a more serious nature than in the earlier example. This maladaptive attachment style is far for likely, for example, to turn into a personality disorder. On top of this, that resentment that is set up within the dissociated self-aspect may well turn up later in life, through negative thoughts, voices, triggers for anger, even psychosis, and could see the personality disorder become accompanied by a psychosis related disorder.
It follows, then, that each individual with personality dissociations will either have lost touch with aspects of their personality, or have aspects of their personality which are distorted, and no longer true to self. I have proposed in my wholeness theory of self-esteem that an individual who finds themselves in this state, depending on the extent and nature of the dissociations, will find it difficult to attain or maintain a high level of self-esteem. That the more dissociations and distortions of personality they have, then the lower the base-level of their core self-esteem will be.
An individual, whose core self-esteem is very low, will find themselves in a very needy place. They will tend to desperately reach for anything that might give them some modicum of self-esteem boost, or they may just as desperately seek to avoid their feelings of worthlessness with distraction, even drug related oblivion. It is through this behaviour that the relationship with the individual’s other self-aspects becomes even further distorted, as they take on roles of providing distractions, or satisfying addictions.
This process of creating internal distortions and rejections of the individual’s self-aspects has other implications. These are in relation to their outer self-aspects: Depending on our relationship to them, and also their own core aspects. some outer self-aspects can be negative. For example, an outer self-aspect that identifies as a demon can be thought of as a negative self-aspect. One hidden aspect of our dissociated inner self-aspects, is that they can work with outer self-aspects in the furtherance of their own goals and wishes. This is often where the more significant types of psychosis come from; the rejected and negatively disposed self-aspect, chooses to work with a negative outer self-aspect to increase the impact of their combined pressure on the individual.
This negativity “pact” between our inner and outer self-aspects is often the cause of some of our more bizarre and extreme mental health conditions. Imagine, for example, a disgruntled inner self-aspect deciding that its negative impact on the individual concerned is inadequate, and deciding to recruit a negative self-aspect of a neighbour to make that individual hear the voice of their friend, talking bad about them. The neighbour will not be consciously aware of this, and may not even be aware that they have negative self-aspects of their own. The impacted individual, if they react to this voice of their neighbour, say, by confronting them, will find themselves branded as “mad”, and may well find themselves getting angry, as the neighbour denies what the individual considers to be the truth. This situation happens a lot, and often sees the impacted individual paying a forced visit to the local mental health hospital.
It can be seen, then, that this theory of the human multiplicity introduces an entirely new way of understanding the working of the human mind. It underlines where our mental health disorders come from, how they can deteriorate, and the resulting impact on our self-esteem. Given this understanding, we can also continue to propose an approach which can lead to the effective correction of the problem.
Healing distortions and dissociations
The approach to healing these distortions and dissociations, both of those inner self-aspects and of the outer self-aspects, will usually present itself to the individual as somewhat counter-intuitive. The question is, what do we do about those aspects of ourselves who hate us, and sometimes even want to kill us? The simple answer, is to love them.
The secret to understand, is that the primary driver, for all self-aspects, is that they want to be loved. They want to be acknowledged, be respected and be understood. They also want to express their whole truth. Remember, it was this rejection of their truth that got us in that negative relationship in the first place; we chose to ask them to lie about themselves, to suppress their feelings and emotions or some other aspect of their expressed truth. This was the cause or the breakdown of our relationship with them, and as a result of that breakdown, we now find ourselves with those negative thoughts, feelings, emotions, voices etc.
The solution, is to accept you were wrong to reject their truth, and to negotiate to bring them back into the cohesive totality of self, to tell them that in future you will always express their truth. As part of that negotiation, they will probably want you to prove your integrity by allowing the expression of what was suppressed in the past. They will need to be convinced that you are serious, and that you take your future relationship with them as one of upmost importance.
Regarding those outer self-aspects, the approach, again counter-intuitively, is exactly the same. Remember – all is self, and that all the self is to be loved.
The idea that all is self, and all the self is to be loved, is not a new one. It has been expressed by various philosophers, mystics, and spiritual teachers throughout history. Here are some quotes that convey this message in different ways:
“You yourself, as much as anybody in the entire universe, deserve your love and affection.” – Buddha
“Love yourself first, and everything else falls into line. You really have to love yourself to get anything done in this world.” – Lucille Ball
“The most powerful relationship you will ever have is the relationship with yourself.” – Steve Maraboli
“Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it.” – Rumi
“You are a divine being. You matter, you count. You come from realms of unimaginable power and light, and you will return to those realms.” – Terence McKenna
“Everything in the universe is within you. Ask all from yourself.” – Rumi
“You are the universe, expressing itself as a human for a little while.” – Eckhart Tolle
“You are not IN the universe, you ARE the universe, an intrinsic part of it. Ultimately, you are not a person, but a focal point where the universe is becoming conscious of itself. What an amazing miracle.” – Eckhart Tolle
“The kingdom of God is within you.” – Jesus Christ
Thus, the solution to correcting one’s relationship with any self-aspect, inner or outer, is to establish a loving relationship with them. Often this will involve a drama, where that aspect of self gets to decide whether they trust the core self, and the core self gets to know more about that self-aspect. If one approaches this with integrity and a commitment to heal, then the result will be, that the individual will integrate that aspect of self into their concept of self. In the process, the self-aspect will “flip” from negative to positive, the inner critics will turn into inner supporters.
It should be noted, that outer self-aspects sometimes do not need the collusion of our inner self-aspects to affect us. Sometimes there are other reasons for their involvement with us. Whilst it is true that having 100% of our inner self-aspects in a harmonious relationship with the totality of the self means that we are protected from spurious attention from random negative outer self-aspects. There are some circumstances which mean we will get significant attention from some outer-aspects. One of those circumstances, oddly, is when we have asked for it as part of our incarnation planning. This may seem strange, but the concept is, that, before our birth, we made agreements with specific outer self-aspects so that they may “help” us achieve our incarnation goal. Sometimes this includes the attention of negative self-aspects, determined to wake us up from our illusion of simply being a “human”.
This is the mystical nature of our relationship with our many self-aspects. It is also a key part of self-transcendence. It is the recognition of the fact that everything is connected, and that everything is therefore self, and the realisation that the only choice, is to love yourself.
Implications for psychology, ethics, politics, and art
In psychology, multiplicity can be understood as a general phenomenon of identifying as multiple. Multiplicity can also be seen as a personality style that reflects the adaptation to different contexts and roles in one’s life (Braude & Carter, 2010). Multiplicity can offer insights into the development, diversity, and dynamics of human personality, as well as the potential benefits and challenges of having multiple selves. The potential in relation to the diagnosis and understanding of those who hear voices or experience other negative health symptoms that appear to come from outside themselves will need to be considerably re-evaluated.
In ethics, multiplicity can raise questions about the moral status and rights of each personality or self within a person. For example, if a person commits a crime while being in a different personality state than their usual one, are they accountable for their actions? How should they be treated by the law and society? How should they relate to their other selves and to other people? Multiplicity can also challenge the assumptions and values of ethical theories that rely on a unified and consistent self.
In politics, multiplicity can have implications for the representation and participation of people with multiple selves in democratic processes. For example, how should people with multiple selves vote or run for office? How should they be counted in censuses or surveys? How should they express their interests and preferences in public debates? Multiplicity can also offer alternative perspectives on political issues and conflicts, as well as possibilities for dialogue and collaboration among diverse groups.
In art, multiplicity can be a source of inspiration and creativity for artists who explore the multiplicity of their own or others’ minds. For example, some artists may use different media, styles, or genres to express their different selves or personalities. Some may create works that reflect the interactions or transformations among their multiple selves. Some may also use art as a way of communicating or integrating their multiple selves. Multiplicity can also enrich the appreciation and interpretation of art by allowing for multiple meanings and perspectives.
I believe that within this thesis I have presented sufficient evidence and thought to strongly suggest that the notion of the human as a multiplicity is an idea that needs to be taken seriously, by the world of psychology, and by society as a whole. If correct, and I strongly suggest it is, then there are significant implications as to how each of us as individuals interact with our mind, with others and with the wider aspects of the reality we observe around us. The implications regarding the understanding and diagnosis of mental health disorders are also significant, and we suggest that an acceptance of my theory, by psychologists and psychiatrists, would cause a serious rethink as to how such cases are understood and treated.
I do support the idea of informed further investigation, if only to help confirm my proposed structure of the mind in the thinking of others. I also recognise the certain resistance this concept will get from some quarters. New concepts, even those with a history spanning thousands of years, are not always found to be acceptable by the majority.
I believe we have presented a powerful case, not only for the human multiplicity concept, but also in those concepts that all is the self, and that the self is to be loved. I believe this to be the most powerful of healing thoughts, and that any healing method that does not honour this thought is probably going to lack full success.
References and further reading
Good Therapy. (2018). Internal Family Systems Therapy. https://www.goodtherapy.org/learn-about-therapy/types/internal-family-systems-therapy
Life Architect. (2021). Internal Family Systems Theory (IFS Theory). https://lifearchitect.com/blog/internal-family-systems-theory/
Schwartz, R. C. (1995). Internal family systems therapy. Guilford Press.
Theory of multiple intelligences – Wikipedia. (n.d.). Retrieved August 10, 2023, from https://en.wikipedia.org/wiki/Theory_of_multiple_intelligences
Armstrong, T. (2018). Is MI Theory Research-Based? | Thomas Armstrong, Ph.D. Retrieved August 10, 2023, from https://www.institute4learning.com/2018/04/23/is-multiple-intelligences-research-based/
Boag, S. (2018). Psychodynamic perspective. In V. Zeigler-Hill & T.K. Shackelford (Eds.), Encyclopedia of personality and individual differences. Springer.
Freud, S. (1923). The ego and the id. In J. Strachey (Ed.), The standard edition of the complete psychological works of Sigmund Freud (Vol. 19). Hogarth Press.
Good Therapy. (n.d.). Psychodynamic therapy. Retrieved from https://www.goodtherapy.org/learn-about-therapy/types/psychodynamic
McLeod, S. (2023). Psychodynamic approach in psychology. Simply Psychology. Retrieved from https://www.simplypsychology.org/psychodynamic.html
Bergson, H. (1912). The idea of duration. In H. Wildon Carr (Ed.), The philosophy of change: A study of the fundamental principle of the philosophy of Bergson (pp. 1-32). Macmillan.
Bland, A. M., & DeRobertis, E. M. (2018). Humanistic perspective. In V. Zeigler-Hill & T. K. Shackelford (Eds.), Encyclopedia of personality and individual differences. Springer.
McLeod, S. (2023). Humanistic approach in psychology (humanism): Definition & examples. Simply Psychology. https://www.simplypsychology.org/humanistic.html
McLeod, S. (2017). Behaviorism. Simply Psychology. https://www.simplypsychology.org/behaviorism.html
Lester, D. (2012). A multiple self theory of the mind. Comprehensive Psychology, 1(5). https://journals.sagepub.com/doi/pdf/10.2466/02.09.28.CP.1.5
Bandura, A. (1989). Human agency in social cognitive theory. American Psychologist, 44(9), 1175-1184.
Hermans, H. J., & Kempen, H. J. (1993). The dialogical self: meaning as movement. Academic Press.
Zimmerman, B. J., & Schunk, D. H. (Eds.). (2001). Self-regulated learning and academic achievement: Theoretical perspectives. Routledge.
Al-Shawaf, L. (2021). Evolution explains puzzling aspects of the human mind. Psychology Today. Retrieved from https://www.psychologytoday.com/us/blog/six-impossible-things-breakfast/202107/evolution-explains-puzzling-aspects-the-human-mind
BBC. (n.d.). Evolutionary psychology. Retrieved from https://www.bbc.co.uk/science/humanbody/mind/articles/psychology/psychology_5.shtml
Plato. (2016). Theaetetus (B. Jowett, Trans.). Project Gutenberg. (Original work published ca. 369 BCE). https://www.gutenberg.org/files/1726/1726-h/1726-h.htm
Psych Central. (2021). How evolutionary psychology explains human behavior. Retrieved from https://psychcentral.com/health/evolutionary-psychology
Rowan, J. (1990). Subpersonalities: The people inside us. Routledge.
Wikipedia. (n.d.). Multiplicity (psychology). Retrieved from https://en.wikipedia.org/wiki/Multiplicity_%28psychology%29
Herman J.L. (1992). trauma and recovery: The aftermath of violence – from domestic abuse to political terror. Basic Books.
International Society for the Study of trauma and dissociation (ISSTD). (2011). Guidelines for treating dissociative identity disorder in adults (3rd revision). Journal of trauma & dissociation 12(2): 115-187.
Lifton R.J. (1988). Understanding the traumatized self: Imagery, symbolization, and transformation. In J.P Wilson et al., Human adaptation to extreme stress: From the Holocaust to Vietnam (pp. 7-31). Plenum Press.
Parry S., Lloyd M., & Simpson J. (2018). ‘It’s not all roses’: A biographical study of a psychological therapy service for people with dissociative identity disorder. European Journal of trauma & dissociation, 2(1): 37-47.
Şar V., Akyüz G., Doğan O., Öztürk E., & Yargiç L.I. (2007). The prevalence of dissociative disorders among women in the general population. Psychiatry Research, 149(1-3): 169-176.
Şar V., Akyüz G., Kugu N., Öztürk E., & Ertem-Vehid H. (2014). Axis I dissociative disorder comorbidity in borderline personality disorder and reports of childhood trauma. Journal of Clinical Psychiatry, 65(10): 1338-1346.
Cloninger, C. R. (2004). Feeling good: The science of well-being. Oxford University Press.
Reed, P. G. (2012). self-transcendence theory. In M. E. Smith & P. R. Liehr (Eds.), Middle range theory for nursing (3rd ed., pp. 105-129). Springer Publishing Company.
Bergson, H. (1913). Time and free will: An essay on the immediate data of consciousness (F.L. Pogson, Trans.). London: George Allen & Unwin.
Husserl, E. (1970). The crisis of European sciences and transcendental phenomenology: An introduction to phenomenological philosophy (D. Carr, Trans.). Evanston: Northwestern University Press.
Pargament, K.I., Mahoney, A., Exline, J.J., Jones, J.W., & Shafranske, E.P. (2013). Envisioning an integrative paradigm for the psychology of religion and spirituality. In K.I. Pargament (Ed.), APA handbook of psychology, religion, and spirituality: Vol 1. Context, theory, and research (pp. 3-25). Washington DC: American Psychological Association.
Bennett, J.G. (1962). Witness: The Story of a Search. London: Hodder & Stoughton.
Gurdjieff, G.I. (1950). Beelzebub’s Tales to His Grandson. New York: Harcourt Brace.
Gurdjieff, G.I. (1973). Views from the Real World: Early Talks of Gurdjieff. New York: Dutton.
Nott, C.S. (1961). Teachings of Gurdjieff: A Pupil’s Journal. London: Routledge & Kegan Paul.
Ouspensky, P.D. (1949). In Search of the Miraculous: Fragments of an Unknown Teaching. New York: Harcourt Brace.
Other multiple self theories references:
Lester, D. (2010). A multiple self theory of personality. New York: Nova Science Publishers.
Rowan, J. (1990). Subpersonalities: The people inside us. London: Routledge.
Research on the human mind as a multiplicity references
Lebois LAM, Nickerson LD, Kagan ER, et al. Dissociative symptoms are associated with altered brain network connectivity in women with histories of childhood trauma. Neuropsychopharmacology. 2022;47(1):240-249. doi:10.1038/s41386-021-01138-9
Deisseroth K, Kim CK, Yang SJ, et al. Dissociable brain states govern behavioral and physiological responses to acute stressors. Nature. 2020;586(7828):282-288. doi:10.1038/s41586-020-2731-9
Krause-Utz A. dissociation, trauma, and borderline personality disorder. Borderline Personal Disord Emot Dysregul. 2022;9(1):14. doi:10.1186/s40479-022-00184-y
Nickerson LD, Lebois LAM, Kagan ER, et al. dissociation after trauma predicts future mental health: a longitudinal study of trauma-exposed individuals. Psychol Med. 2022:1-11. doi:10.1017/S0033291721004355
Extended context of the multiple mind references
Dalai Lama. (2018). 138 Dalai Lama Quotes That Will Change The Way You Live. Retrieved from https://www.greatbigminds.com/138-dalai-lama-quotes/
Chopra, D. (1994). *The seven spiritual laws of success*. Amber-Allen Publishing.
Coelho, P. (1988). *The alchemist*. HarperCollins.
Hanh, T.N. (1993). *Interbeing: Fourteen guidelines for engaged Buddhism*. Parallax Press.
Britannica. (2021). Andrew Jackson Davis. Retrieved from https://www.britannica.com/biography/Andrew-Jackson-Davis
Kardec, A. (2006). The Spirits’ Book. Translated by A. Blackwell. Retrieved from https://www.ssbaltimore.org/PDF/Spirits.pdf
Berkeley, G. (2008). A treatise concerning the principles of human knowledge. Oxford University Press.
Hegel, G. W. F. (1977). phenomenology of spirit. Oxford University Press.
Burnet, J. (2003). Early Greek philosophy (4th ed.). Whitefish, MT: Kessinger Publishing. (Original work published 1920).
Kahn, C. H. (1979). The art and thought of Heraclitus: An edition of the fragments with translation and commentary. Cambridge, UK: Cambridge University Press.
Spinoza, B. (1994). A Spinoza reader: The Ethics and other works. (E. Curley, Ed. & Trans.). Princeton, NJ: Princeton University Press. (Original work published 1677).
Schrödinger, E. (1992). What is life? With Mind and matter and Autobiographical sketches. Cambridge, UK: Cambridge University Press. (Original work published 1958).
Adyashanti. (n.d.). Quotes. Retrieved from https://www.goodreads.com/quotes/130187-when-the-eternal-and-the-human-meet-that-s-where-love
Frankl, V. E. (2006). Man’s search for meaning. (I. Lasch, Trans.). Boston: Beacon Press. (Original work published 1946)
Maslow, A. H. (1971). The farther reaches of human nature. New York: Viking Press.
Tolle, E. (n.d.). Quotes. Retrieved from https://www.azquotes.com/quote/1068002
Other forms of evidence for the mind as a multiplicity references
Atkinson, J. (2007). Exploring how deaf people ‘hear’ voice-hallucinations. UCL News. Retrieved from https://www.ucl.ac.uk/news/2007/jul/exploring-how-deaf-people-hear-voice-hallucinations
Fernyhough, C. (2014). Do deaf people hear an inner voice? Psychology Today. Retrieved from https://www.psychologytoday.com/us/blog/the-voices-within/201401/do-deaf-people-hear-inner-voice
Hearing Voices Movement. (n.d.). About us. Retrieved from https://www.hearing-voices.org/about-us/
McCarthy-Jones, S. (2017). Can’t you hear them? The science and significance of hearing voices. London: Jessica Kingsley Publishers.
WHO. (2021). World report on hearing – Executive summary. Retrieved from https://www.who.int/publications-detail-redirect/9789240021570
Mindfulness Box. (2023). How many people meditate in the world? Retrieved from https://mindfulnessbox.com/how-many-people-meditate-in-the-world/
The Good Body. (2022). 28 Meditation statistics: How many people meditate? Retrieved from https://www.thegoodbody.com/meditation-statistics/
Mindworks Meditation. (n.d.). How many people meditate in the world? Retrieved from https://mindworks.org/blog/how-many-people-meditate/
CompareCamp. (2020). 46 Meditation statistics: 2020/2021 benefits, market value & trends. Retrieved from https://comparecamp.com/meditation-statistics/
Implications for psychology, ethics, politics, and art references
Braude, S., & Carter, R. (2010). One self or many selves? Psychology Today. Retrieved from https://www.psychologytoday.com/us/blog/theory-knowledge/201404/one-self-or-many-selves
Ribáry, G., Lajtai, L., Demetrovics, Z., & Maraz, A. (2017). Multiplicity: An explorative interview study on personal experiences of people with multiple selves. Frontiers in Psychology, 8, 943. https://doi.org/10.3389/fpsyg.2017.00943
Wikipedia contributors. (2022). Multiplicity (psychology). In Wikipedia, The Free Encyclopedia. Retrieved from https://en.wikipedia.org/wiki/Multiplicity_%28psychology%29
Bonyeza hapa chini kusikiliza makala hii: Nadharia ya ubinadamu wa wingi Je, wanadamu ni wa pekee au wa wingi? Swali hili linaweza kuonekana kuwa la kushangaza, lakini ni kiini cha uwanja unaoongezeka wa uchunguzi ambao unashutumu dhana ya kawaida ya utambulisho wa kibinadamu kama imara na ya umoja. Katika thesis hii, nitaelezea dhana yangu kwamba wanadamu ni wingi, ikimaanisha kwamba wanajumuisha nafsi nyingi, utambulisho, mtazamo, na uzoefu ambao unapatikana na kuingiliana ndani ya mtu mmoja. Mimi kuchunguza misingi ya kinadharia na empirical ya dhana hii, kama vile ushahidi wa kuunga mkono ambayo husaidia kuthibitisha wazo hili. "Kama vile, ""mtazamo huu wa ubinadamu unafanya kazi katika watu binafsi, na athari zake kwa maeneo mbalimbali ya maisha ya binadamu, kama vile saikolojia, maadili, siasa, na sanaa.""" Pia, tunajifunza jinsi mambo ya kiroho yanavyoweza kuharibiwa na kuharibiwa na jinsi mambo hayo yanavyoweza kuathiri afya yetu ya akili. Pia ninazungumzia njia ya kurekebisha na kuponya kasoro hizo. Kwa kufanya hivyo, natumaini kutoa mwanga juu ya utata na utofauti wa asili ya kibinadamu, na kuwaalika wasomaji kutafakari juu ya wingi wao wenyewe. "Kumbuka: Nadharia hii inawakilisha mawazo ya mtu mmoja ambaye amesoma saikolojia kwa kina na amekusanya nadharia kadhaa za kisaikolojia na kiroho, pamoja na zao wenyewe, ili kuunda nadharia ya umoja inayoelezea tabia ya kibinadamu na kiroho. "" - Robert J. Kelley" "Mtazamo wa ""mengi"" unamaanisha kwamba binadamu ana uwezo wa kubadilika, kukabiliana, kukua na kubadilika katika muktadha na hali tofauti, na kwamba wanaweza kuwa na mtazamo, maoni na maslahi mengi kwa wakati mmoja." Pia inatambua kwamba wanadamu wanaathiriwa na mambo mbalimbali ya kijamii, kitamaduni, kihistoria na mazingira ambayo huunda hisia yao ya nafsi na mwingiliano wao na wengine. "Mengi ni changamoto ya wazo kwamba kuna njia moja ya kweli au muhimu ya kuwa binadamu, na badala yake huadhimisha utofauti na utajiri wa uwezo wa binadamu. """ Wazo la kwamba wanadamu ni wingi, ikimaanisha kwamba wana mambo tofauti au pande za utambulisho wao, utu, au nafsi, lina historia ndefu na tata. "Mmoja wa vyanzo vya mapema zaidi vya wazo hili unaweza kufuatiliwa nyuma ya Ugiriki ya Kale, ambapo wanafalsafa kama Plato na Aristotle walipendekeza mifano tofauti ya nafsi ya binadamu, ambayo ilijumuisha sehemu za busara, roho, na hamu. """ Mara nyingi sehemu hizo zilipingana, na kusudi la maadili lilikuwa kuunganisha sehemu hizo. Plato, katika mazungumzo yake Theaetetus, anachunguza asili ya maarifa na uhusiano wake na utambuzi. "Mfano wa ngome ya ndege ni mfano wa jinsi akili inaweza kupata, kuhifadhi, na kukumbuka aina tofauti za maarifa.""" Kulingana na Plato, akili ni kama ngome ambayo ina ndege wengi wa ukubwa tofauti na rangi, kuwakilisha aina tofauti za maarifa. Ndege wengine ni wa kawaida na ni rahisi kuwakamata, kama vile ujuzi wa ukweli wa msingi na ufafanuzi. Nyingine ni nadra na zisizoeleweka, kama vile ujuzi wa aina na kanuni za juu zaidi. Akili yaweza kuvua ndege hao kwa kutumia utambuzi, kumbukumbu, kufikiri, na ufahamu. Hata hivyo, akili inaweza pia kufanya makosa katika kukamata na kutambua ndege, kama vile kuchanganya maoni na maarifa, au kuchanganyikiwa kuonekana kwa ukweli. "Kwa hiyo, Plato anasema kwamba ""ujuzi wa kweli si suala la kuwa na ndege wengi katika ngome, bali ni suala la kuwa na uwezo wa kuwatambua kwa usahihi na kuwatumia kwa njia inayofaa.""" "Mfano wa Plato wa akili kama ngome ya ndege unaweza kuhusiana na nadharia ya ""mengi ya binadamu,"" ambayo inadai kwamba wanadamu wana ""wenyewe"" wengi au mambo ya utu ambayo huingiliana na kila mmoja na mazingira (Rowan, 1990)." "Kama mfano, Sigmund Freud aliandika ""The Psychoanalytic Theory"" ambayo ilisema kwamba akili ya binadamu ina muundo wa tatu: id, ego, na superego." Id ilikuwa chanzo cha matamanio na matamanio ya kiasili, ego ilikuwa mpatanishi kati ya id na ukweli, na superego ilikuwa mamlaka ya maadili ya ndani. Freud alidai kwamba mara nyingi miundo hiyo iligongana, na kusababisha matatizo ya kisaikolojia kama vile ugonjwa wa neva na kukandamizwa. Katika karne ya 20, wazo la ubinadamu wa binadamu liliboreshwa zaidi na shule mbalimbali za saikolojia, kama vile za kibinadamu, za kuwepo, za utambuzi na tabia, na za kibinafsi. Shule hizo zilikazia mambo tofauti-tofauti ya uzoefu wa kibinadamu, kama vile Kujitambua, kutengeneza maana, mifumo ya utambuzi, na vipimo vya kiroho. Pia walipendekeza mbinu tofauti za kuchunguza na kuunganisha pande nyingi za kuwepo kwa binadamu, kama vile tiba, kutafakari, sanaa, na mazungumzo. Wazo la ubinadamu ni muhimu zaidi leo, kama inatoa mtazamo tajiri na nuanced juu ya asili ya binadamu na uwezo. Pia inashindana na dhana ya mtu aliyewekwa au wa pekee, na inatualika kukumbatia utofauti na utata wa kuwa kwetu. Ingawa wazo la kuthibitisha kwamba wanadamu ni wingi hadi sasa limethibitika kuwa changamoto kwa sayansi, inakuwa wazi zaidi kwamba watu wengi tayari wanakubali hii kama ukweli juu yao wenyewe. Katika uwanja wa afya ya akili, kuna kuongezeka kwa msaada na uelewa kwamba watu wengi sana hupata " dalili " za akili zao nyingi. Kwa mfano, idadi kubwa ya watu kusikia sauti, ambayo wengi wao si kuhusisha kama wenyewe, lakini nyingine maalum ya mtu binafsi utambulisho. "Hata hivyo, kuna ""dissociative identity disorder"" ambayo ni hali ya mtu binafsi ya kuonekana kuwa na utu mbalimbali." Kwa kuongezea, uwanja wa magonjwa yanayohusiana na majeraha unazidi kuwa na uhakika kwamba majibu ya kawaida na muhimu kwa majeraha ni kutenganisha, ikisababisha mambo mengi ya tabia kushiriki usemi wa ufahamu wa mtu. Katika thesis hii, nimekusanya ushahidi wote unaounga mkono nadharia ya kwamba akili ya binadamu ni wingi, na ningependekeza kwamba kulingana na hii, kuna ushahidi zaidi ya kutosha kwa ajili yetu kufanya wazo hili kuwa moja ambayo tunapaswa kushikilia kama dhana ya uwezekano zaidi ya kuelezea muundo wa akili ya binadamu. Ili kuimarisha zaidi jinsi dhana ya ubinadamu ulivyoenea, hebu tuangalie dhana za kisaikolojia ambazo zinaunga mkono dhana ya ubinadamu wa ubinadamu. "Mtazamo wa ""Mwili"" ni kwamba kila mtu ana uwezo wa kuamua jinsi ya kuwa na akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili, akili." Moja ya mada ambayo imewasumbua watafiti na watendaji ni uwezekano kwamba akili ya binadamu si kiumbe pekee, lakini wingi wa nafsi au utambulisho ambao unapatikana katika mwili mmoja. Uzoefu huu wa wingi umewekwa katika dhana kwa njia tofauti, kama vile ugonjwa wa utambulisho wa dissociative (DID), ugonjwa mwingine wa dissociative (OSDD), wingi, polypsychism, au tu utofauti wa nafsi. Uwiano unaweza kueleweka kama neno pana ambalo linajumuisha uzoefu wowote wa zaidi ya mtu mwenyewe katika akili au mwili wa mtu. Watu wanaojitambulisha kuwa wengi wanaweza kuwa na uelewa tofauti wa asili, kazi, na asili ya sehemu zao, mabadiliko, au nafsi. Wengine wanaweza kuwaona kama mambo ya ndani ya nafsi yao, huku wengine wakiwaona kama vitu vya nje, kama vile roho, mababu, au vifungo vya roho. Huenda wengine wakaona kwamba kuwa na watu wengi ni tatizo, ni jambo linalotokana na majeraha, ni ulemavu, au ni tofauti. Wengine wanaweza kuona mambo mengi kuwa yenye kusumbua, yenye kudhoofisha, au yenye kuhatarisha uhai, huku wengine wakiona kuwa yenye kutajirisha, yenye kuimarisha, au yenye kuokoa uhai. Moja ya nadharia za kisaikolojia ambazo zinapendekeza kwamba akili ya binadamu ni wingi ni nadharia ya uainishaji wa kijamii nyingi. Nadharia hii inaonyesha kwamba watu wanaweza kujiona na wengine kulingana na zaidi ya jamii moja ya kijamii, kama vile jamii, jinsia, umri, dini, nk. Kwa mfano, mtu aweza kuwa mwanamke mweusi, Mkristo, na mwanasheria wakati uleule. Makundi haya tofauti ya kijamii yanaweza kuingiliana na kuathiri jinsi watu wanavyojiona wenyewe na wengine katika hali tofauti. Makundi mengi ya kijamii yanaweza kuwa na athari mbalimbali kwenye mahusiano ya kati ya vikundi, kama vile kupunguza mitazamo ya kawaida, kuongeza hisia-mwenzi, na kuongeza utofauti. Nadharia nyingine ya kisaikolojia ambayo inamaanisha kwamba akili ya binadamu ni wingi ni nadharia ya utambuzi. Nadharia hii inadai kwamba mawazo na imani za watu huathiri hisia na tabia zao. Nadharia ya utambuzi inadhani kwamba watu wanaweza kuwa na aina tofauti za utambuzi, kama vile mifumo, mawazo ya moja kwa moja, imani zisizo za busara, nk. Ujuzi huu unaweza kuwa adaptive au maladaptive, kulingana na jinsi wanavyolingana na hali halisi na jinsi wanavyoathiri ustawi wa mtu. "Mmoja wa matawi ya nadharia ya utambuzi ni nadharia ya akili nyingi, ambayo inadai kwamba akili ya binadamu si uwezo mmoja, wa jumla, lakini badala yake ni tofauti ya akili maalum ambazo zinaonyesha njia tofauti za kuingiliana na ulimwengu.""" Kulingana na nadharia hii, kuna angalau aina nane za akili: lugha, mantiki-hisabati, nafasi, kinesthetic mwili, muziki, interpersonal, intrapersonal, na naturalist. Kila mtu ana profile ya kipekee ya nguvu na udhaifu katika akili hizi, na inaweza kuendeleza yao kwa njia ya elimu na mafunzo. Nadharia ya akili nyingi inadokeza kwamba akili ya binadamu ni wingi, ikimaanisha kuwa ina mambo tofauti au pande ambazo zinaweza kufanya kazi kwa kujitegemea au kwa mchanganyiko. Hii ina maana kwamba watu wanaweza kutumia akili tofauti kutatua matatizo, kuunda bidhaa, na kujieleza katika nyanja mbalimbali. Nadharia hiyo pia inashutumu maoni ya jadi ya akili kama sifa ya kudumu na ya umoja ambayo inaweza kupimwa na vipimo vya kawaida. Badala yake, inapendekeza dhana ya akili yenye nguvu zaidi na tofauti ambayo inaheshimu tofauti za mtu binafsi na utofauti wa kitamaduni. Nadharia ya akili nyingi imetumika katika nyanja mbalimbali za elimu, saikolojia, na sayansi ya neva, na imewachochea walimu wengi kupitisha mbinu za kubadilika zaidi na za kibinafsi za kufundisha na kujifunza. Hata hivyo, nadharia hiyo pia imekabiliwa na baadhi ya ukosoaji na utata kuhusu uhalali wake wa empirical, ufafanuzi wake na uainishaji wa akili, na athari zake kwa sera ya elimu na mazoezi. Nadharia ya Psychodynamic ni nadharia ya kisaikolojia ambayo inaelezea asili na maendeleo ya tabia ya kibinadamu katika suala la mienendo ya akili, kama vile gari, matamanio, hisia, mchakato wa kukosa fahamu, migogoro, na utaratibu wa ulinzi. Kulingana na nadharia hii, akili ya binadamu ni ya aina mbalimbali, ikimaanisha kwamba ina sehemu au mashirika tofauti ambayo yanaweza kuwa na malengo na nia zinazopingana. Freud (1923) alipendekeza kwamba akili imegawanywa katika mashirika matatu makuu: id, ego, na superego. Id ni chanzo cha mielekeo ya kiasili na inafanya kazi kwa kanuni ya raha, ikitafuta kuridhika mara moja. Ego ni sehemu ya akili ya akili ambayo inafanya kazi kwa kanuni ya ukweli, kuingilia kati kati ya id na ulimwengu wa nje. Superego ni sehemu ya kiadili ya akili ambayo inawakilisha maadili na maadili ya ndani. Mara nyingi ubinafsi hulazimika kukabiliana na mahitaji ya utambulisho na ubinafsi wa juu, ambao waweza kutokeza wasiwasi na hatia. Ili kujilinda dhidi ya hisia hizi hasi, ubinafsi hutumia mifumo mbalimbali ya ulinzi, kama vile kukandamiza, kukataa, makadirio, uhalisi, nk. Utaratibu huu wa ulinzi ni shughuli za akili zisizo na fahamu ambazo zinapotosha au kukataa ukweli ili kupunguza mgogoro wa kisaikolojia (McLeod, 2023). Nadharia ya psychodynamic pia inasisitiza umuhimu wa uzoefu wa utotoni na mahusiano ya kitu kwa maendeleo ya utu. Mahusiano ya kitu hurejelea uwakilishi wa akili wa mtu mwenyewe na wengine ambao huundwa kupitia mwingiliano wa mapema na watunzaji. Maonyesho hayo huathiri jinsi watu wanavyojihusisha na wengine katika maisha yao yote. Tiba ya Psychodynamic inakusudia kusaidia watu kuelewa nguvu zao za ufahamu na kutatua migogoro yao kwa kuchunguza mahusiano yao ya zamani na ya sasa na hisia (Tiba Nzuri, n.d.). Carl Jung alianzisha dhana ya Collective Unconscious, ambayo ni safu ya psyche ambayo inazidi ya kibinafsi na ina archetypes, au alama za ulimwengu na mifumo ya uzoefu wa kibinadamu. Jung pia alipendekeza kwamba psyche inajumuisha miundo mbalimbali, au makundi ya ushirika wa kihisia na kiakili, ambao huathiri tabia na utu wa mtu. Mojawapo ya misingi hiyo ni ubinafsi, ambao huwakilisha utambulisho wa mtu mwenye fahamu na hisia ya nafsi. Jung pia alitambua kwamba ego si sehemu ya psyche, lakini sehemu yake, na kwamba kuna mambo mengine ya nafsi ambayo hayajaunganishwa kabisa au kutambuliwa na ego. Hizi ni pamoja na kivuli, ambayo ina sehemu repressed au kukataliwa ya mtu mwenyewe; Anima au Animus, ambayo inawakilisha moja ya ndani ya wanawake au wanaume sifa; na binafsi, ambayo ni jumla ya psyche na chanzo cha individuation, au mchakato wa kuwa mtu wa kipekee na kamili. Kulingana na mawazo haya, inaweza kusemwa kwamba Jung angekubaliana na wazo kwamba wanadamu ni wingi, au mkusanyiko wa nafsi tofauti ambazo zipo pamoja ndani ya akili moja. Jung aliamini kwamba wanadamu si vitu visivyoweza kubadilika, bali ni viumbe vinavyoendelea na vinavyoendelea na vinavyoingiliana daima na ulimwengu wao wa ndani na wa nje. Pia alidokeza kwamba wanadamu wana uwezo wa kukua na kuendeleza, na kwamba kwa kuwa na ufahamu na kuunganisha mambo yao mbalimbali ya nafsi, wanaweza kufikia kiwango cha juu cha ufahamu na kutimiza. Jung hakuona wingi kama ishara ya machafuko au kugawanyika, bali kama usemi wa asili na ubunifu wa utofauti wa kibinadamu na utata. Nadharia ya Mifumo ya Ndani ya Familia (IFS) ni mbinu ya matibabu ya akili ambayo inaona akili kama mfumo tata wa sehemu, kila moja ikiwa na mtazamo wake mwenyewe, maslahi, na hisia. IFS inadokeza kwamba wanadamu ni wingi, ikimaanisha kuwa wana sehemu nyingi za utu au sehemu ambazo zinaweza kutenda kwa kujitegemea au kuendana na kila mmoja (Schwartz, 1995). IFS inachanganya vipengele kutoka shule tofauti za saikolojia, kama vile kufikiri kwa mifumo na wingi wa akili, na inadai kwamba kila sehemu ina sifa na utambuzi wake mwenyewe (Tiba Nzuri, 2018). Kulingana na IFS, kuna aina kuu tatu za sehemu: wahamishwa, wasimamizi, na wazima moto. Wafukuzwaji ni sehemu ambazo hubeba maumivu ya kihisia au majeraha kutoka zamani na mara nyingi hufichwa au kutengwa na sehemu nyingine. Wasimamizi ni sehemu ambazo hujaribu kudhibiti mazingira ya ndani na ya nje ili kuzuia uhamisho usisababishwe. "Wafanyakazi wa moto ni sehemu ya ""kufanya kazi kwa haraka au uharibifu"" ili kuondoa au kuzima maumivu ya wahamishwa." IFS inakusudia kusaidia wateja kupata msingi wao, ambayo ni kiini cha wao ni nani na ina sifa kama vile huruma, udadisi, na uwazi. "Mtu ni kiongozi wa asili wa mfumo wa ndani na anaweza kuponya sehemu zilizojeruhiwa kwa kuwasikiliza, kuwaelewa, na kuondoa mzigo kutoka kwa imani zao hasi au hisia "" (Schwartz, 1995)." IFS inasaidia wazo kwamba wanadamu ni wingi kwa kutambua utofauti na utata wa psyche ya binadamu na kwa kukuza uhusiano wa heshima na ushirikiano kati ya nafsi na sehemu (Life Architect, 2021). Nadharia ya kujiongezea ni mtazamo ambao unapendekeza kwamba wanadamu wana uwezo wa kupanua mipaka yao ya kibinafsi na kuunganisha na kitu kikubwa kuliko wao wenyewe, kama vile watu wengine, asili, ulimwengu, au nguvu ya kimungu. Kulingana na nadharia hii, kujiongezea kunaweza kuongeza ustawi, haswa katika hali za shida, hasara, au ugonjwa unaopunguza maisha (Reed, 2012). "Mfano mmoja wa nadharia ya ""kujiongezea"" ni kwamba wanadamu ni ""wengi,"" ikimaanisha kwamba wao si vitu vilivyojitenga au vilivyojitenga, bali ni sehemu zilizounganishwa na kutegemeana za kitu kikubwa." "Hiyo ni kwa sababu ya kuwa na imani ya ki-kiroho na ki-falsafa ambayo inaona asili ya binadamu kama ""mahusiano na ya kijamii"" (Cloninger, 2004)." Hata hivyo, maana hii haikubaliwi na watetezi wote wa nadharia ya kujiongezea, kwani wengine wanaweza kusisitiza mambo ya kibinafsi au ya kibinafsi ya kujiongezea zaidi kuliko yale ya pamoja au ya ulimwengu. Nadharia ya kibinadamu ni mtazamo katika saikolojia ambayo inasisitiza sifa za kibinafsi za ustawi bora na matumizi ya uwezo wa ubunifu kwa faida ya wengine, na vile vile hali za uhusiano zinazotangaza sifa hizo kama matokeo ya maendeleo ya afya (Bland na DeRobertis, 2018). Wanasaikolojia wa kibinadamu wanasema kwamba kuundwa kwa utu ni mchakato unaoendelea unaosukumwa na haja ya ushirikiano wa jamaa, unaongozwa na nia, chaguo, utaratibu wa kihistoria wa maadili, na ufahamu unaoendelea kupanuka (Bland na DeRobertis, 2018). "Kama ""mfano wa kuingiliana,"" hii inasaidia kuelezea uzoefu wa mtu binafsi katika mazingira ya kijamii, kitamaduni na ya kiroho (Bland & DeRobertis, 2018)." "Mmoja wa madhumuni ya nadharia ya kibinadamu ni kwamba akili ya binadamu ni ""mengi,"" ikimaanisha kwamba inajumuisha mambo au vipimo vingi ambavyo haviwezi kupunguzwa kwa umoja au kiini kimoja." "Wanasayansi wa kibinadamu wanasema kwamba mambo haya ya kibinafsi yanapaswa kuchunguzwa chini ya hali tatu za wakati mmoja: kama jumla na yenye maana, sio kugawanywa katika vipengele vidogo vya habari ambavyo havijumuishwa au kugawanyika; kama ya kipekee na haiwezi kulinganishwa na akili nyingine au wastani wa vikundi; na kama nguvu na inayoendelea, sio ya kudumu au ya kudumu. """ Kwa hiyo, nadharia ya kibinadamu inadokeza kwamba akili ya binadamu ni wingi ambao huonyesha utata na utofauti wa uzoefu wa kibinadamu na uwezo. Nadharia ya tabia ni nadharia ya kujifunza ambayo inasema tabia zote hufundishwa kupitia mwingiliano wa hali na mazingira. Nadharia ya tabia haizingatia michakato ya ndani ya akili ya akili, bali juu ya tabia inayoweza kupimwa na kubadilishwa. Kwa hiyo nadharia hii inadokeza kwamba akili ya binadamu ni wingi wa majibu ya hali ambayo ni triggered na vichocheo tofauti na kuimarishwa na matokeo. Kulingana na nadharia ya tabia, akili ya binadamu haina nafsi moja, bali ni mkusanyiko wa tabia zilizofundishwa ambazo hutofautiana kulingana na hali na historia ya kujifunza. Nadharia ya utambuzi wa kijamii (SCT) ni nadharia ya kujifunza ambayo inasisitiza jukumu la michakato ya utambuzi, mwingiliano wa kijamii, na ushawishi wa mazingira kwenye tabia ya binadamu. "Albert Bandura alianzisha ""Science of Learning"" (STC) kama mbinu ya kujifunza tabia ya watu kwa kuiga tabia za wengine." "Soma pia: ""Watu hujifunza kutokana na matokeo ya matendo yao, matarajio na imani zao wenyewe, na ujuzi wao wa kujidhibiti.""" "Kama ilivyoelezwa hapo juu, ""watu ni waendeshaji wa kazi ambao wanaweza kuathiri na kuathiriwa na mazingira yao"" (Bandura, 1989)." "Mmoja wa dhana muhimu za SCT ni wazo la ""mengi,"" ambayo inahusu wazo kwamba akili ya binadamu si kitu kimoja, lakini ni mkusanyiko wa vipengele tofauti vya utu au mambo ambayo yanaweza kuwa na malengo tofauti, motisha, na mtazamo." Uwezo wa kubadilika-badilika unaonyesha kwamba watu wanaweza kubadilika kati ya njia tofauti za kufikiri na kujiendesha ikitegemea hali, kazi, na mazingira ya kijamii. "Hii ni kwa sababu watu wanaweza kuwa na migogoro ya ndani au mazungumzo kati ya subpersonalities yao, ambayo inaweza kuathiri mchakato wao wa kufanya maamuzi na kutatua matatizo. "" (Hermans & Kempens, 1993)." SCT na nadharia ya wingi inaweza kusaidia kuelezea jinsi watu wanavyoshughulika na mazingira magumu na yenye nguvu, jinsi wanavyobadilika kwa mahitaji na matarajio yanayobadilika, na jinsi wanavyoendeleza hisia ya utambulisho na shirika. "SETI na nadharia ya ""mengi"" pia inaweza kutoa ufahamu wa jinsi watu wanaweza kuboresha kujifunza na utendaji wao kwa kutumia mikakati mbalimbali ya utambuzi, kama vile kujitegemea, kujitegemea, kujitegemea, kuweka malengo, na kujitegemea (Zimmerman & Schunk, 2001)." Nadharia ya mageuzi ni mfumo wa kisayansi unaoelezea jinsi spishi zilizo hai, ikiwa ni pamoja na wanadamu, zimefika kwa fomu yao ya sasa ya kibiolojia na kisaikolojia kupitia mchakato wa kihistoria wa uteuzi wa asili na kubadilika kwa mabadiliko ya mazingira. Kulingana na saikolojia ya mageuzi, akili ya binadamu ilibadilika ili kumfaidi mtu binafsi kwa kuongeza nafasi zao za kuishi na kuzaliana katika nyanja mbalimbali za maisha, kama vile mwingiliano wa kijamii, uchaguzi wa mwenzi, lugha, kumbukumbu, na ufahamu. Moja ya madhumuni ya mtazamo huu ni kwamba akili ya binadamu si moja, umoja, lakini badala ya wingi wa taratibu maalumu kwamba kazi katika muktadha tofauti na kwa madhumuni tofauti. Utafiti wa sayansi ya ubongo, sayansi ya utambuzi na saikolojia unaonyesha kwamba ubongo una moduli nyingi ambazo zinaweza kufanya kazi kwa kujitegemea au kwa uratibu, kulingana na hali. "Kufikia sasa, ""mzuri"" ni neno la Kiingereza kwa ajili ya ""mzuri"" na ""mzuri"" katika Kiingereza, na kwa sababu ya kuonekana kwa watu wengi katika hypnosis, na kwa sababu ya kuonekana kwa watu wengi katika hypnosis, na kwa sababu ya kuonekana kwa watu wengi katika hypnosis." Kwa hiyo, nadharia ya mageuzi inaonyesha kwamba akili ya binadamu ni wingi wa kazi adaptive kwamba ilitokea kutoka mwingiliano kati ya mambo ya kibiolojia na mazingira kwa muda. "Sehemu zote hizi zinaonyesha kwamba wengi wa wasomi wetu wa dhana kubwa wamekata kauli kwamba akili ya binadamu ni wingi wa tofauti ""binafsi"" akili, ambayo kila mmoja anaweza kuwa na tabia yake mwenyewe, maadili, motisha, na kadhalika." Maoni ya kiroho Wazo la kwamba wanadamu ni wingi limechunguzwa kutoka kwa maoni mbalimbali ya kiroho. Baadhi ya maoni haya yanasisitiza umoja wa roho ya kibinadamu, wakati wengine wanakubali utofauti na utata wa uzoefu wa kibinadamu. Husserl (1970) alianzisha njia ya kipekee ya kufikiri kuhusu roho ya binadamu, ambayo aliifafanua kama "mtiririko kamili wa uzoefu ambao ukweli wote wa lengo umefanyizwa" (p. Alieleza kwamba roho ya binadamu si kitu au kitu, bali ni mchakato wa ufahamu wa makusudi ambao unazidi ulimwengu wa uzoefu. Husserl pia alidokeza kwamba roho ya kibinadamu yaweza kueleweka kuwa wingi wa matendo ya makusudi, kila moja ikiwa na maana na mwelekeo wake mwenyewe. Bergson (1913), pia alichunguza dhana ya wingi kuhusiana na roho ya binadamu, lakini kutoka pembe tofauti. Alitofautisha aina mbili za wingi: moja ambayo ni ya kiasi na tofauti, na nyingine ambayo ni ya ubora na ya kuendelea. Ya kwanza ni mfano na vitu vya anga na dhana za tarakimu, wakati wa pili ni mfano na muda na ufahamu. Bergson alisisitiza kwamba roho ya kibinadamu ni ya aina ya pili ya wingi, ambayo aliita "muda". "Alifasiri muda kama ""mfuatano wa mabadiliko ya ubora, ambayo huyeyuka na kupenya kila mmoja, bila mipaka sahihi, bila mwelekeo wowote wa kujitokeza kwa uhusiano na kila mmoja"" (p. Bergson pia alidai kwamba muda ni chanzo cha ubunifu na uhuru katika maisha ya binadamu. Maoni mengine ya kiroho juu ya ubinadamu hutoka kwa saikolojia ya dini, ambayo hujifunza jinsi watu wanavyohusiana na takatifu au ya juu katika maisha yao. Pargament et al. "Mwanadamu hufafanua kiroho kama ""utafutaji wa takatifu"" (P. 23), na anasema kwamba inaweza kuchukua aina mbalimbali na maonyesho kulingana na mtu na muktadha." Pia walipendekeza mfano wa ushirikiano wa kiroho, ambao unahusisha usawa wa mambo mengi ya mtu (kwa mfano, imani, maadili, hisia, tabia) na malengo na maadili matakatifu ya mtu. Kulingana na mtindo huu, ushirikiano wa kiroho unaweza kuongeza ustawi na kukabiliana kwa kutoa mshikamano, mwelekeo, na maana ya maisha ya mtu. "Gurdjieff aliwahi kusema kwamba ""wanadamu hawajui wao wenyewe na wanaishi katika hali ya wingi, ikimaanisha kuwa wana ""mimi"" nyingi ndogo ambazo huchukua vituo vyao vya mawazo, hisia na mwili kulingana na mabadiliko ya kichocheo.""" Alisema hivi: "Mwanadamu hana utu wa kibinafsi. Yeye hana moja, kubwa I. Mtu amegawanywa katika idadi ya 'I' ndogo, na kila 'I' ndogo tofauti inaweza kujiita kwa jina la Whole (Ouspensky, 1949, p. 60). Hii ina maana kwamba wanadamu hawana hisia thabiti ya utambulisho au kusudi, lakini huendeshwa na msukumo mbalimbali na tabia ambazo mara nyingi ni kinyume na kupingana. Hata hivyo, Gurdjieff pia alidokeza kwamba kuna uwezekano wa kuendeleza'mimi' halisi, 'wetu' wa juu zaidi ambao unaweza kuunganisha na kupatanisha mambo tofauti-tofauti ya asili ya kibinadamu. Aliita mchakato huu "Kazi" au "Njia ya Nne", ambayo inahusisha kufanya kazi juu ya mtu mwenyewe kupitia kujiona, kujikumbuka, kuteseka kwa ufahamu na juhudi ya makusudi. "Amesema kuwa njia hiyo ilikuwa tofauti na njia za jadi za fakir, yogi na mtawa, ambao walijishughulisha na kituo kimoja tu kwa wakati mmoja.""" "Kama ilivyoelezwa hapo juu, ""Njia ya Nne si mfumo mwingine wa kujisomea, ni njia ya kujitayarisha kwa huduma halisi"" (Gurdjieff, 1973, p. 39)." Hii inamaanisha kwamba lengo la Kazi si tu mabadiliko ya kibinafsi, lakini pia kutumikia kusudi la juu ambalo linazidi utu wa mtu. Kuna baadhi ya nukuu kutoka kwa maandishi na mazungumzo ya Gurdjieff ambayo yanaunga mkono wazo kwamba aliunga mkono dhana ya wingi wa kibinadamu na azimio lake linalowezekana kupitia Kazi. Kwa mfano: "Mtu kama tunavyomjua, "mtu-mashine", mtu ambaye hawezi "kufanya", na ambaye na ambaye kila kitu "kitatokea", hawezi kuwa na kudumu na moja I. "Mtu huyo anabadilika haraka kama vile mawazo yake, hisia zake na hali yake ya moyo, na yeye hufanya kosa kubwa katika kujiona kuwa mtu mmoja na yule yule; kwa kweli yeye ni mtu tofauti daima, si yule aliyekuwa muda mfupi uliopita. """ <unk>Mtu hana I ya kudumu na isiyoweza kubadilika. Kila wazo, kila hali ya moyo, kila tamaa, kila hisia, husema 'Mimi'. Na katika kila kesi inaonekana kuchukuliwa kwa uhakika kwamba hii mimi ni mali ya Whole, kwa mtu wote, na kwamba mawazo, tamaa, au chuki ni kuonyeshwa na Whole hii. Hizi ni mifano tu ya jinsi mtazamo tofauti wa kiroho unavyoweza kutoa mwangaza juu ya wazo kwamba wanadamu ni wingi. Kila mtazamo hutoa lensi ya kipekee ya kuelewa utata na utofauti wa uzoefu wa kibinadamu, pamoja na uwezo wa ukuaji na mabadiliko. Hata hivyo, mtazamo huu haupingani au kupingana; badala yake, unaweza kukamilisha na kutajirisha kila mmoja kwa kuangazia vipimo tofauti na pande za roho ya binadamu. Nadharia ya ubinafsi wa wingi (Multiple Self Theory of the Mind) ni nadharia ya kisaikolojia inayopendekeza kwamba akili ya binadamu si kiungo kimoja, lakini ni mkusanyiko wa ubinafsi tofauti au subpersonalities ambazo zinaingiliana, vita, na kushirikiana. Kulingana na nadharia hii, kila mtu ana malengo yake mwenyewe, imani, hisia, na tabia, na anaweza kuchukua udhibiti wa akili wakati tofauti au hali. Nadharia ya ubinafsi wa akili inashambulia dhana ya jadi ya utambulisho wa kibinafsi ulio thabiti na thabiti, na inadokeza kwamba watu wanaweza uzoefu mabadiliko katika hisia zao za ubinafsi kulingana na ni nani anayetawala kwa sasa. "Mmoja wa waendelezaji wa nadharia ya ""mwili"" ni David Lester, ambaye amefanyiza nadharia rasmi ya ""mwili"" na postulates 12 na 49 corollaries." Lester anasema kwamba nafsi nyingi katika akili zinaweza kuonekana kama kikundi kidogo ambacho kina nguvu zake mwenyewe, kama vile uongozi, majukumu, kanuni, na mawasiliano. Pia adokeza kwamba kila nafsi ina mwenzake wa ziada katika akili isiyo na fahamu ambayo hupima sifa zake. Kwa mfano, nafsi ambayo ni ya busara na ya kimantiki yaweza kuwa na mwenzake asiye na fahamu ambaye ni mwenye ufahamu na mbunifu. Nadharia ya Sub-Self ya Utu ni nadharia inayopendekeza kwamba akili inaundwa na sub-self kadhaa, kila moja ikiwa ni mfumo thabiti wa mawazo, matakwa, na hisia, iliyoandaliwa na kanuni ya mfumo. "Kama vile ""sub-self"" ilitumika na wanatheolojia mbalimbali wa utu, kama vile Jung, Berne, Maslow, na Angelian, kuelezea mambo tofauti ya psyche, kama vile hali ya ego, complexes, syndromes, na subsystems." Nadharia rasmi ya Sub-Self inakusudia kutoa mfumo wa utaratibu na wa kina wa kuelewa muundo, maendeleo, psychopathology, na psychotherapy ya akili kulingana na dhana ya Sub-Self. Nadharia hiyo inajumuisha mfululizo wa nadharia na matokeo ambayo hufafanua sifa, kazi, mwingiliano, na mienendo ya subselves. Nadharia pia ina athari kwa mada mbalimbali katika saikolojia, kama vile kujishughulisha na mambo magumu, mambo mengi ya kibinafsi, ushirikiano wa utambulisho, na kujidhibiti. Msaidizi mwingine wa nadharia ya nafsi nyingi ya akili ni John Rowan, ambaye hupendelea kutumia neno subpersonalities. Rowan (1990) anaelezea subpersonality kama "vituo vya kujitegemea vya ufahamu" ambavyo vina historia yao wenyewe, mtindo, na mtazamo wa ulimwengu. Pia, yeye hutofautisha kati ya subpersonalities ya msingi, ambayo huundwa katika utoto na kuhusiana na mahitaji ya msingi na hisia, na subpersonalities sekondari, ambayo ni maendeleo baadaye katika maisha na kuhusiana na majukumu ya kijamii na matarajio. Nadharia ya nafsi nyingi ya akili ina athari kadhaa kwa kuelewa tabia ya binadamu na utu. Kwa mfano, inaweza kueleza kwa nini nyakati nyingine watu hutenda kwa njia isiyo ya upatano au yenye kupingana katika hali au muktadha tofauti. Inaweza pia kuwasaidia watu kutambua na kuunganisha nafsi zao mbalimbali katika jumla yenye upatano zaidi, au kutatua migogoro kati yao wenyewe kupitia mazungumzo na mazungumzo. Isitoshe, inaweza kutoa mfumo wa kuchunguza utofauti na utata wa uzoefu wa kibinadamu na utambulisho. Utafiti juu ya akili ya binadamu kama wingi umekuwa umesababishwa sana na mtazamo wa kisaikolojia wa kliniki, ambao unazingatia utambuzi na matibabu ya Dissociative Identity Disorder na Ugonjwa mwingine wa Dissociative. Hizi ni kuchukuliwa kuwa dissociative matatizo ambayo ni matokeo ya kali utotoni trauma na kuhusisha usumbufu katika kumbukumbu, utambulisho, hisia, utambuzi, na tabia. Kulingana na International Society for the Study of Trauma and Dissociation (ISSTD), DID na OSDD zina sifa ya kuwa na hali mbili au zaidi tofauti za utu au sehemu ambazo mara kwa mara huchukua udhibiti wa tabia ya mtu, ikifuatiwa na amnesia ya habari muhimu ya kibinafsi ambayo haiwezi kuelezwa na kusahau kwa kawaida. ISTD hutoa miongozo ya tathmini na matibabu ya DID na OSDD, ambayo inajumuisha mbinu ya hatua inayojumuisha kuanzisha usalama na utulivu, usindikaji wa kumbukumbu za kiwewe, na kuunganisha sehemu katika hisia ya umoja wa kibinafsi. Hata hivyo, si watu wote ambao uzoefu multiplicity kutambua na vitambulisho utambuzi wa DID au OSDD, au kukubaliana na aetiology trauma-msingi au lengo la ushirikiano-oriented ya matibabu. Watu wengine hupendelea kutumia maneno kama vile wingi au polypsychism kuelezea uzoefu wao wa wingi kama tofauti ya asili katika ujenzi wa utambulisho wa kibinadamu ambao haimaanishi kuwa na ugonjwa au udhaifu. Watu wengine wanaweza kukumbatia wingi wao kama chanzo cha nguvu, ubunifu, au kiroho, na kutafuta kukuza ushirikiano na maelewano kati ya sehemu zao badala ya ushirikiano. Watu wengine wanaweza pia kuwa na maelezo tofauti ya kitamaduni au ya kiroho kwa wingi wao ambao haufanani na mfumo wa magharibi wa uwazi wa kuelewa nafsi. Kwa hiyo, utafiti juu ya wingi unahitaji kuwa zaidi ya kujumuisha na kuheshimu utofauti wa uzoefu na maana kwamba watu ambao kutambua kama wingi kuwa. Kuna haja ya utafiti wa ubora zaidi ambao unachunguza uzoefu wa kuishi wa watu wenye wingi kutoka kwa mtazamo wao na sauti zao, badala ya kuweka makundi au dhana zilizowekwa hapo awali. Pia kuna haja ya utafiti zaidi wa kati ya tamaduni na taaluma ambayo inachunguza jinsi wingi unavyoeleweka na kuonyeshwa katika muktadha na mila tofauti. Zaidi ya hayo, kuna haja ya utafiti zaidi ushirikiano na ushirikiano kwamba inahusisha watu na multiplicity kama co-watafiti na co-watengenezaji wa maarifa, badala ya masomo ya pasifu au vitu vya utafiti. Baadhi ya mifano ya utafiti wa hivi karibuni ambayo imechukua mbinu hizi ni: Eve Z., & Parry S. (2021). Kuchunguza uzoefu wa vijana na multiplicity. Vijana na Sera. "Kama ilivyoelezwa katika makala ya ""Mapendekezo ya Kijana na Uwezo wa Kujiunga"" ya Ripley, Lafferty, D. M. & Marquez, L. M. & Marquez, L. M. & Marquez, L. M. & Marquez, L. M. & Marquez, L. M. & Marquez, L. M." (2017). Multiplicity: Utafiti wa mahojiano ya utafutaji juu ya uzoefu wa kibinafsi wa watu wenye nafsi nyingi. "Mipaka ya Saikolojia: 8 943: ""Mipaka ya Saikolojia: 8 943: ""Mipaka ya Saikolojia: 8 943: ""Mipaka ya Saikolojia: 8 943: ""Mipaka ya Saikolojia: 8 943: ""Mipaka ya Saikolojia: 8 943: ""Mipaka ya Saikolojia: 8 943: ""Mipaka ya Saikolojia: 8 944: ""Mipaka ya Saikolojia: 8 944: ""Mipaka ya Saikolojia: 10 944: ""Mipaka ya Saikolojia: 10 393:" (2007) na Kuelekea mfano wa kujumuisha ya dissociation: Kuchunguza mambo ya kitamaduni katika maendeleo ya nadharia dissociation (Docs dissertation). Chuo Kikuu cha Auckland. "Hii ni kwa sababu ya ""mtazamo wa ubongo"" wa ""mtazamo wa ubongo"" ambao unaonekana kuwa unafanya kazi kwa njia ya ubongo, na kwa sababu ya ""mtazamo wa ubongo"" ambao unaonekana kuwa unafanya kazi kwa njia ya ubongo." Kwa hivyo, tunaweza kujumuisha kama ushahidi, utafiti wa kisayansi ambao unatafuta kuthibitisha kutenganishwa hii inayosababishwa na majeraha: Utafiti na Lebois et al. Katika utafiti wa mwaka wa 2012, watafiti walipata maeneo ya ubongo ambayo huwasiliana wakati watu wanapopata dalili tofauti za kutenganisha, kama vile kuondolewa kwa utu, kuondolewa kwa hisia, na kukosa kumbukumbu. Utafiti huo ulionyesha kuwa dissociation ya kawaida kwa PTSD na dissociation ya msingi kwa DID kila moja inahusiana na saini za ubongo za kipekee. Utafiti uliofanywa na Deisseroth et al. Utafiti wa utafiti wa hivi karibuni unaonyesha kuwa kuna mfumo wa ubongo unaoongoza kwa uzoefu wa kutenganisha katika panya waliokabiliwa na mkazo wa kiwewe. Utafiti huo ulionyesha kuwa kuamsha au kuzuia mzunguko huu kunaweza kubadilisha majibu ya tabia na ya kisaikolojia kwa mkazo, kama vile baridi, kiwango cha moyo, na shinikizo la damu. Krause-Utz, Mtaalamu wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti. Utafiti huo pia ulizungumzia athari za kutenganishwa kwa utambuzi, matibabu, na utafiti wa BPD. Utafiti uliofanywa na Nickerson et al. Utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti wa utafiti. Utafiti huo uligundua kuwa kutenganishwa baada ya majeraha ilikuwa kiashiria chenye nguvu cha PTSD, unyogovu, wasiwasi, maumivu ya mwili, na ulemavu wa kijamii, na ilionyesha kuwa mikakati ya kuingilia mapema na kuzuia inahitajika kwa idadi hii ya watu. Uchunguzi huu unajaribu kuonyesha kwamba dissociation inaweza kusababishwa na trauma, na kupendekeza mambo dissociated kuonyesha majibu tofauti neurological na vituo vya uanzishaji katika ubongo kuliko watu binafsi ya kawaida. Hii inaweza kusaidia kuelezea dhana yangu kwamba dissociations hizo zinawajibika kwa maeneo tofauti ya kujidhibiti na kudhibiti ndani ya ubongo. """Kama kuna uzoefu wa binadamu wa kuenea ambao hutoa ushahidi muhimu kwamba akili ya binadamu ni wingi, basi ni kupitia matukio ya watu ambao kusikia sauti." Kusikia sauti ni jambo linalowagusa watu wengi ulimwenguni pote. Kulingana na Shirika la Afya Duniani (WHO), karibu watu bilioni 2.5 au mmoja kati ya wanne watakuwa na kiwango fulani cha upotezaji wa kusikia ifikapo mwaka 2050. Kupoteza kusikia kunaweza kuathiri uwezo wa kuwasiliana na kuingiliana na wengine, na inaweza kusababisha kutengwa kijamii, kushuka moyo na kupunguzwa kwa ubora wa maisha. Viziwi si kikundi kimoja linapokuja suala la kusikia sauti. Watu wengine wenye hisi za kusikia wanaweza kuwa na sauti ya ndani ambayo ni ya kusikia, kuona, au mchanganyiko wa yote mawili, ikitegemea upotezaji wao wa kusikia na asili ya lugha. Wengine huenda wakawa na uwezo wa kusikia wa ndani unaotegemea lugha ya ishara au ishara nyingine za kuona. Watu viziwi ambao wana sauti-hallucinations kama dalili ya schizophrenia wanaweza pia kuona sauti tofauti, kulingana na ngazi yao ya lugha ya upatikanaji na mfiduo wa sauti (Atkinson, 2007). Utafiti unaonyesha kwamba watu viziwi ambao wana uzoefu fulani wa kusikia hotuba wanaweza kuripoti sauti ya kusikia, wakati wale ambao huzaliwa kuwa viziwi sana wanaweza kuripoti sauti zisizo za kusikia, wazi, na rahisi kuelewa ambazo zinaambatana na picha za chini za kuona za ishara au harakati za midomo. Kwa wale ambao wana tatizo la kusikia na lugha na hawajui kuzungumza au ishara, huenda wasije wakapata sauti yoyote ya kuvutia (Atkinson, 2007). Kwa hivyo, ni muhimu kuchunguza jinsi watu viziwi 'wasikilizayo' sauti-hallucinations kuhusiana na sifa zao za kibinafsi na uzoefu, badala ya kudhani kwamba wao ni sawa na watu kusikia (Fernyhough, 2014). Hata hivyo, si kupoteza uwezo wa kusikia tu ndiko kunasababisha kusikia sauti. Watu wengine husikia sauti ambazo hazihusiani na chanzo chochote cha nje, kama vile maono ya kusikia au uzoefu wa kusikia sauti. Sauti hizi zinaweza kuwa na sifa tofauti, kama vile jinsia, umri, sauti na maudhui, na zinaweza kutofautiana katika athari zao kwa ustawi wa mtu. Watu wengine hupata sauti zao kusaidia, kuunga mkono au ubunifu, wakati wengine hupata huzuni, intrusive au madhara (McCarthy-Jones, 2017). Ni vigumu kukadiria kiwango halisi cha uzoefu wa kusikia sauti, kwa kuwa masomo tofauti hutumia ufafanuzi na mbinu tofauti za kuzipima. Hata hivyo, watafiti wengine wanasema kwamba karibu 2.5% ya idadi ya watu duniani watakuwa na uzoefu wa kusikia sauti katika maisha yao (McCarthy-Jones, 2017). Hii inamaanisha kwamba mamilioni ya watu ulimwenguni pote husikia sauti ambazo wengine hawawezi kusikia. Sababu za uzoefu wa kusikia sauti pia ni tata na multifactorial, na inaweza ni pamoja na biolojia, kisaikolojia, kijamii na kitamaduni. Baadhi ya sababu zinazowezekana ni trauma ya utotoni, mkazo, kutenganishwa, psychosis, imani ya kiroho au kidini, ubunifu na mawazo (McCarthy-Jones, 2017). Chanzo kingine cha uthibitisho kuhusu wingi wa akili ya kibinadamu hutoka kwa mazoea ya ufahamu. "Tutaonyesha baadaye katika thesis yangu kwamba mindfulness ni mazoezi ambayo kukuza aina ya mtazamo wa ndani ambayo hugawanya akili katika angalau pande mbili akili. """ Idadi ya watu ulimwenguni kote wanaofanya mazoezi ya kutafakari kwa uangalifu si rahisi kukadiria, kwani vyanzo tofauti vinaweza kuwa na ufafanuzi tofauti na mbinu tofauti za kupima. Hata hivyo, baadhi ya masomo na tafiti zimejaribu kutoa takwimu za karibu kulingana na vyanzo mbalimbali vya data. Kulingana na MindfulnessBox, tovuti ya utafiti wa akili, karibu watu milioni 275 ulimwenguni kote wanatafakari. Takwimu hii inategemea mchanganyiko wa tafiti za serikali na data ya Mwelekeo wa Google katika lugha nyingi. "Kama ilivyoelezwa hapo juu, ""Hii ni jibu sahihi zaidi hadi sasa, kwa kuwa inachukua umaarufu wa kiasi cha kutafakari katika nchi na tamaduni tofauti"" (Mindfulness Box, 2023)." The Good Body (2022), tovuti inayotoa habari za afya na ustawi, inaripoti kwamba kati ya watu milioni 200 na 500 hutafakari ulimwenguni. Mfano wa hii ni MindWorks Meditation, shirika lisilo la faida linaloendeleza kutafakari na ufahamu. Vyanzo vyote viwili vinataja ugumu wa kupata data ya kuaminika juu ya mada hii, kwani kutafakari ni mazoezi tofauti na yanayobadilika ambayo hayawezi kukamatwa na tafiti za kawaida au takwimu. The Good Body (2022) pia hutoa ufahamu fulani juu ya idadi ya watu wanaotafakari nchini Marekani, kulingana na Uchunguzi wa Mahojiano ya Afya ya Kitaifa uliofanywa mnamo 2017. Kulingana na utafiti huo, zaidi ya asilimia 14 ya watu wazima nchini Marekani wamejaribu kutafakari angalau mara moja, na wanawake wana uwezekano wa mara mbili wa kufanya hivyo ikilinganishwa na wanaume. Utafiti huo pia uligundua kuwa watu wazima wenye umri wa miaka 45 hadi 64 ndio kikundi cha umri ambao hutafakari zaidi (The Good Body, 2022). "Kama ilivyoelezwa hapo juu, ""CompareCamp"" ni tovuti ya utafiti wa programu za kutafakari na huduma za kutafakari, ambayo inataja idadi ya watu milioni 200 hadi 500 ulimwenguni kote wanaofanya mazoezi ya kutafakari." Hata hivyo, pia hutoa takwimu zenye kupendeza kuhusu faida na mwelekeo wa kutafakari, kulingana na masomo na ripoti mbalimbali. Kwa mfano, utafiti unaonyesha kwamba asilimia 70 ya watu wanaofanya mazoezi ya kutafakari kwa zaidi ya miaka miwili, wanapunguza mkazo kwa asilimia 40, wanaboresha uwezo wa kukaza fikira kwa asilimia 14 na kuongeza ubunifu kwa asilimia 65. Kwa mujibu wa ripoti hiyo, kutafakari ni moja ya masoko ya afya yanayokua kwa kasi zaidi duniani, na thamani yake inakadiriwa kuwa dola bilioni 1.2 nchini Marekani pekee. Hakuna jibu la uhakika kwa swali la idadi ya watu ulimwenguni kote wanaofanya mazoezi ya kutafakari kwa uangalifu, lakini baadhi ya vyanzo vinadokeza kuwa ni kati ya watu milioni 200 na milioni 500. Idadi hii inaweza kutofautiana kulingana na jinsi kutafakari kunafafanuliwa, kupimwa, na kuripotiwa, na haionyeshi hasa ni wangapi kati yao wanaweza kufikia hali ya kuwa na ufahamu kama mtazamaji wa mawazo yao. Hata hivyo, tunaweza kukubali kwamba kutafakari ni shughuli maarufu duniani kote, na tunaweza kukubali nadharia kwamba idadi kubwa ya watu hao watakuwa wamefikia hali ya kutazama. Kwa hiyo, inaweza kuhitimishwa kwamba sehemu kubwa ya idadi ya watu duniani kwa kweli uzoefu wao wa ndani akili scape kama moja ya akili nyingi. Na pia, kwamba kila mtu anaweza kuendeleza utambuzi huo, kupitia mazoea kama vile ufahamu. "Uhitaji wa ""uelewa wa binadamu"" unategemezwa na uchunguzi kwamba wakati wa ufahamu, inawezekana kufikia hali ambapo mtu anakuwa mtazamaji, na kuona mawazo kuja na kwenda, bila kushikamana nao." Hii huunda picha ya akili ikiwa na angalau vipengele viwili: ufahamu, ambao unaangalia mawazo, na mawazo yenyewe. Ukiwa makini ni mazoezi ya kuzingatia wakati wa sasa, bila hukumu au kushikamana, na kuchunguza mawazo na hisia za mtu zinapotokea na kupita. Uwezo wa kuzingatia unaweza kuonekana kama aina ya ufahamu wa kibinafsi, ambao mara nyingi huchukuliwa kuwa kipengele muhimu cha kiroho na ustawi wa kisaikolojia. Ukiwa makini hufafanuliwa kuwa <unk>kuhifadhi ufahamu wa wakati kwa wakati wa mawazo yetu, hisia, hisia za mwili, na mazingira yanayozunguka, kupitia lensi laini, ya kulea<unk> (Good Greater, n.d.). Ukiwa makini pia unahusisha kukubali mawazo na hisia zetu bila kuzihukumu au kuamini kwamba ni sahihi au makosa (Good Greater, n.d.). Kulingana na nadharia ya ufahamu wa kibinafsi, ufahamu wa akili unatuwezesha kujijua kama mwfikiriaji, tofauti na mbali na mawazo yetu (Duval na Wicklund, 1972; Positive Psychology, 2023). Kwa kufanya mazoezi ya akili, tunaweza kupunguza mgogoro kati ya nafsi yetu ya ndani na ya nje, ambayo inaweza kusababisha mkazo na ugonjwa (Verwell Mind, 2023). Utafiti wa akili unaweza pia kutusaidia kuunganisha vitendo na tabia zetu na maadili yetu ya msingi na kusudi (Verwell Mind, 2023). Kulingana na wataalamu wa akili na watafiti, kama vile Jon Kabat-Zinn na Daniel Siegel, akili inaweza kusaidia watu kukuza hisia ya ufahamu wa kushuhudia, ambayo ni hali ya ufahamu ambayo ni tofauti na yaliyomo ya mawazo na hisia za mtu. Ujuzi wa kushuhudia unaweza kueleweka kama ufahamu safi ambao haujatambuliwa na hali yoyote ya akili au ya kimwili, lakini badala yake huwatazama kwa udadisi na huruma. Ujuzi wa kushuhudia unaweza pia kuonekana kama njia ya kupata asili ya kweli ya mtu, ambayo ni zaidi ya ubinafsi na nafsi iliyowekwa masharti. Baadhi ya mapokeo ya kiroho, kama vile Ubudha, Uhindu, na Advaita Vedanta, pia kupendekeza mifano sawa ya asili ya binadamu, ambapo msingi wa binadamu ni aina ya ufahamu safi au ufahamu, ambayo mara nyingi huitwa "Buddha-asili", "Atman" au "Self". Desturi hizi zinafundisha kwamba mtu anaweza kutambua asili ya kweli ya mtu kwa kujitenga na mawazo na hisia za mtu, na kuzitambua kama zisizo za kudumu na za udanganyifu. Kwa njia hii, mtu anaweza kushinda mateso yanayosababishwa na ujinga na kushikamana, na kufikia ukombozi na amani. Pia, inawezekana, kupitia mazoezi ya ufahamu, kutambua kwamba mawazo ya mtu yana tabia tofauti. Kwa mfano, huenda wengine wakawa wakosoaji, au wakakasirika, huku wengine wakiwa wapole na wenye kutegemeza. Tabia ya mawazo mengi, ikiwa yanaangaliwa kwa uangalifu, yanaweza kuunganishwa katika seti ya tabia za mtu binafsi. Watu fulani hata wana majina kwa ajili ya wahusika hao. "Ninaona hii kama ""umbo rahisi la ufahamu wa binadamu"" - ufahamu ambao unaangalia na unaitikia mawazo yanayotokana na kikundi cha wahusika wa kibinafsi, kila mmoja akitoa mawazo, hisia na hisia kwa ufahamu wa mtu binafsi." Hii ni kiini cha wingi wa nafsi. "Hii ni kwa sababu ""mfano"" wa ndani wa familia ni sehemu ya ""mfano"" wa ndani wa familia, ambayo ni sehemu ya ""mfano"" wa ndani wa familia, ambayo ni sehemu ya ""mfano"" wa ndani ya familia." Wao huletwa kuwapo ili kutumikia kazi fulani za utendaji, kutia ndani kujidhibiti na kudhibiti mwili. Wao hutumika, kama sehemu ya kazi zao, kutupa mawazo yetu, hisia na hisia. Kuna njia nyingi za kupokea mawazo haya na kwa muda mrefu kama hakuna dissociations au distortions ndani ya akili ya mtu binafsi. Wakati sehemu hizi tofauti za nafsi zikiwa katika hali nzuri, zinaunda umoja uliounganishwa, unaounganisha ambao huwapa watu wengi hisia kwamba wao wenyewe ni ufahamu mmoja. Kwa maoni yangu, hii ni dhana isiyo sahihi, na kwamba ufahamu wa kibinadamu kwa kawaida unajumuisha ufahamu mmoja na mambo mengine mengi ya kibinafsi ambayo hutoa mawazo yote, hisia na hisia. Katika suala la nadharia yangu, mimi kupendekeza kwamba ndani ya akili ya binadamu mambo haya mbalimbali ya nafsi, kila mmoja ana tabia yake mwenyewe, malengo, kazi na malengo. Katika mtu ambaye ameweza kudumisha usawa kati ya mambo haya tofauti ya nafsi, basi tunaita hali hii, moja ya uhusiano mzuri. Hii inamaanisha kwamba mtu binafsi halisi ni inapatikana kwa ajili ya kutafakari kwa ulimwengu wa nje, na mambo yote ya binafsi ni inapatikana kwa mtu huyo kuwajulisha hisia yao ya kweli ya binafsi. Hata hivyo, katika watu wengine, kutokana na utoto wao na uzoefu wa baadaye, wao husababishwa kukataa, kukataa au kurekebisha mambo ya dhana yao ya kibinafsi kwa njia ambayo mambo haya ya kibinafsi yanakuwa tofauti au kupotoshwa. Ni lazima ama kurekebisha yao binafsi binafsi dhana (kuweka uongo), au katika baadhi ya kesi kuwa kabisa kukataliwa kutoka binafsi umoja. Kwa hiyo kuna wazo la mambo yaliyopotoka ya nafsi na pia mambo yaliyotenganishwa ya nafsi. Kwa sababu kila kipengele cha kibinafsi kina jukumu la kutekeleza kazi fulani za mtendaji, ambazo zinaweza kujumuisha kazi za kibiolojia na za utambuzi, athari ya kutenganishwa inaweza kuwa muhimu zaidi kwa mtu binafsi kuliko kukataa tu kipengele cha utu wa mtu. Maana yake ni kwamba kunaweza kuwa na madhara ya kimwili, pamoja na ya kiakili, ambayo yanaweza kusababisha dalili za kimwili na pia za afya ya akili. Wakati mtu anakataa kipengele fulani cha nafsi yake, kipengele kingine cha nafsi yake kinaweza kuchukua jukumu la kulazimisha kukataliwa, na kipengele kingine cha nafsi yake kinaweza kuchukua jukumu la kusuluhisha athari ya kupoteza kipengele hicho cha nafsi juu ya nafsi ya msingi. Hivyo, tunaweza kuunganisha dhana yetu kwa dhana ya Mifumo ya Familia ya Ndani ya uhamisho, wasimamizi na wazima moto. "Kwa dhana yangu ya ""mipangilio ya utu,"" ninaongeza mwelekeo wa ""mipangilio ya nafsi"" ambayo bado imeunganishwa na umoja wa nafsi, lakini ambayo haionyeshi nafsi yao halisi katika mwingiliano wao na jumla." Badala yake, wao hujishikilia katika hali ya kukataa ndani na kuonyesha baadhi ya tabia iliyobadilishwa. Hii bado inawakilisha kupoteza nafsi na kudhoofisha nafsi ya kweli ya mtu binafsi, na itasababisha kupoteza imani katika nafsi, kwani kutakuwa na mgogoro wa ndani kati ya nafsi ya kweli na dhana ya nafsi iliyowekwa. Ni lazima ieleweke kwamba distortions huwa tu kuundwa, wakati mtu inachukua juu na anaamini baadhi ya kupotoka kutoka wao kweli-self. Ikiwa mtu, akijua nafsi yake halisi, alichagua kutenda nje ya tabia, kupata kukubalika kwa mwingine, kwa mfano, lakini alikuwa imara katika uelewa wake wa nafsi yake halisi, basi umoja wa nafsi ungeweza kushughulikia kutoelewana. Hakuna upotoshaji ungeundwa. Mtu ambaye anajijua kabisa, ana uwezo wa kuvaa kinyago bila kusababisha mgogoro wa ndani. Ni wakati mtu anapowafanya kuwa kinyago chao, ndipo inapoweka mgogoro wa ndani na upotoshaji. Kuundwa kwa vipengele vya kibinafsi: Kwa kawaida, vipengele vya kibinafsi huundwa kwa mahitaji, lakini kwa kawaida, moja kwa kila mwaka wa maisha ya mtu. Tofauti na hii, ni katika mwaka wa kwanza wa maisha, wakati kipengele cha ziada cha kibinafsi huundwa kwa ajili ya nafsi ya miezi sita. Mimi si kupendekeza kwamba mambo haya ya binafsi ni kuundwa hasa katika mambo hayo ya ndani, badala yake, wao ni kuundwa juu ya mahitaji, kama na wakati wao ni zinahitajika kuchukua juu ya wajibu kwa ajili ya kujisimamia katika hatua ya binafsi huchagua kwamba kazi hizo zinahitaji kuwa devoted. Hata hivyo, kila sehemu ya nafsi pia ina jukumu la kutenda kama "mlinzi" kwa kipindi cha karibu mwaka mmoja, wakati huo watatumika kukusanya vipengele vyovyote vya utu vilivyotupwa kama vile upotoshaji au kutenganishwa. Kisha wanalazimisha kukataa kwa nafsi kwa maisha yote ya mtu, au mpaka sheria hiyo ya utu ikiondolewa na nafsi. Kila kipengele cha kibinafsi kina uwezo wa kuunda vipengele vya chini vya kibinafsi, "mini me" ambao wanaweza kuchukua udhibiti maalum wa kibinafsi na sheria za utu. Hivyo, katika mwaka hasa traumatic, wengi sub-self-thamani inaweza kuzaliwa na moja binafsi-thamani. "Mtu wa ""mtu wa kujitegemea"" atakuwa msemaji wa ""mtu wa kujitegemea"" katika mawasiliano ya kuendelea na ""mtu wa kujitegemea"" na ""mtu wa kujitegemea"" mwingine, na atakuwa mkusanyo wa ""mtu wa kujitegemea"" wote." Nadharia yangu inaonyesha kwamba kuna kikomo kwa kiwango ambacho mtu binafsi-sura inaweza kusaidia upotoshaji huu kabla ya wao wenyewe kuwa disconnected kutoka umoja wa nafsi na kuwa waliopotea kwa akili unconscious. Kwa maneno mengine, wanaweza kukabiliana wakati asilimia ndogo tu ya dhana yao ya kibinafsi iko katika kukataa, hata hivyo kama kukataa huko kunapoongezeka, basi kutakuja hatua ambapo watakataliwa kutoka kwa ubinadamu wa umoja. Mambo ya ndani na ya nje ya nafsi. "Kwa dhana yangu ya ""mengi ya binadamu,"" mimi kupendekeza kwamba kuna aina mbili tofauti ya ""jini"" - wale mimi wito ""ndani"" - ""jini"" - ambao ni moja kwa moja kushikamana na ufahamu wa ""jini,"" na ambao wana jukumu kwa ajili ya kazi nyingine za mwili na utambuzi wa ""jini.""" Na hizo ambazo mimi huziita mambo ya nje ya nafsi. Hizi ni mambo ya kibinafsi ambayo mtu anaweza kuwa na ufahamu, ambayo yanaonekana kuja kutoka kwa wengine. Hii inaweza kujumuisha mambo ya kidini au ya kiroho, lakini inaweza pia kujumuisha watu wengine na inaweza kujumuisha kile kinachoitwa kawaida maisha ya zamani. "Hizi ""wetu"" za nje huunda kile tunachokiita muktadha uliopanuliwa wa akili nyingi, na sehemu ifuatayo inaelezea hoja yangu nyuma ya dhana hii." "Kuhusu ""mtazamo wa nje"" (outer self-aspects), tunaweza kwanza kukagua mawazo ya binadamu kuhusu dhana ya ""kila kitu kimeunganishwa"" na ""kila kitu ni nafsi.""" Wazo la kwamba kila kitu ni kitu kimoja, au kwamba kila kitu katika ulimwengu ni sehemu ya kitu kimoja, limetolewa na wanafalsafa mbalimbali, mapokeo ya kidini, na nadharia za kisayansi katika historia yote. Baadhi ya wasomi wa kale waliotumia maneno hayo ni Plato, mwanafalsafa wa Kigiriki aliyefundishwa na Socrates na Aristotle. Alikuwa mtu mwenye kufikiri kwa busara ambaye alitafuta ujuzi kwa njia ya kimantiki badala ya kupitia hisi. "Alichagua nadharia ya ""maumbo"" ambayo inasema kwamba kuna dhana bora na za milele ambazo zipo zaidi ya ulimwengu wa kimwili, na kwamba kila kitu katika ulimwengu wa vitu ni mwangaza wa maumbo haya." Parmenides (mwaka wa 5 KK) alikuwa mwanafalsafa wa Kigiriki aliyedai kwamba kitu kilicho hai hakijaumbwa na hakiwezi kuharibiwa, kwa sababu ni kamili, haiwezi kuhamishwa, na haina mwisho. Wala haikuwa kamwe, wala haitakuwa; kwa sasa, ni, wote kwa mara moja, moja ya kuendelea <unk> (Burnet, 1920-2003, p. 169). "Heraclitus (mwaka wa 6 KK) aliandika maneno haya ya kihistoria: ""Kutoka kwa kitu kimoja, vitu vyote vinatokea kwa kitu kimoja.""" Spinoza (1632-1677) alikuwa mwanafalsafa wa Uholanzi ambaye alidai kwamba Mungu au asili ni kitu pekee kilicho na kwamba kila kitu kingine ni namna au sifa ya kitu hicho. Einstein (1879-1955) alikuwa mwanafizikia wa Ujerumani ambaye aliendeleza nadharia ya upendeleo na kupendekeza kwamba fizikia ya quantum ni sambamba na wazo kwamba kuna umoja wa msingi wa ulimwengu (Schrödinger, 1958). Kwa kuongezea, wazo kwamba kila kitu ni nafsi, au kwamba nafsi ni ukweli wa mwisho, limetangazwa na wasomi mbalimbali wakubwa kutoka mila na taaluma tofauti. Advaita Vedanta (C. 8th - 9th karne) ni dini ya kihistoria ya Kihindu ambayo inaamini kwamba mtu binafsi (atman) na mtu mkuu (brahman) ni sawa na kwamba tofauti ya ulimwengu ni kutokana na ujinga (maya). Shankara (mwaka 788-820) alikuwa mmoja wa waandishi wa Upanishads na Brahma Sutras. George Berkeley (1685 - 1753) alikuwa mwanafalsafa wa Ireland ambaye alidai kwamba kila kitu kilichopo ni mawazo ya Mungu na kwamba hakuna kitu kinachopo bila kutegemea ufahamu. "Alikuwa na kauli mbiu ya ""to be is to be perceived"" (to be is to be perceived) na hoja zake dhidi ya materialism na scepticism (Berkeley, 2008)." Wilhelm Wilhelm Hegel (1770 - 1831) alikuwa mwanafalsafa wa Ujerumani ambaye aliunda mfumo wa jumla wa dialectical idealism, ambapo ukweli ni mawazo kama mchakato wa kujitegemea maendeleo ya roho kamili, ambayo inaonekana katika asili, historia, sanaa, dini na falsafa. Hegel alishirikiana na wengine katika kuunda nadharia ya dialectic, ambayo ni mkakati wa nadharia, antithesis, na synthesis, na mawazo yake ya roho ya ulimwengu kama nguvu ya kuendesha historia. "Mmoja wa mawazo ya msingi ya Uchawi ni kwamba ulimwengu wa roho upo karibu na ulimwengu wa vitu ambavyo wanadamu wanaishi, lakini katika mwelekeo tofauti, au kwenye ndege tofauti. """ Hii ina maana kwamba kila kitu kilichopo kimeunganishwa na nafsi, na kwa hiyo dhana ya nafsi inaweza kupanuliwa kujumuisha kila kitu kilichopo. "Mmoja wa watu mashuhuri wa kiroho ambao wamependekeza wazo hili ni Andrew Jackson Davis (1826-1910), ambaye alidai kuwa alitembelea ulimwengu wa roho na kuelezea kama mahali pa upatano, maendeleo, na hekima isiyo na kikomo, ambapo viumbe wote wameunganishwa na wanaweza kuwasiliana telepathi. """ Allan Kardec (1804-1869) alianzisha mafundisho ya Uchawi, ambayo yanafundisha kwamba roho ni asiyeweza kufa na huendelea kupitia kuzaliwa upya kwa mfululizo, na kwamba ulimwengu wa roho huathiri ulimwengu wa vitu vya kimwili na kinyume chake. Viongozi wengi wa kiroho wamependekeza wazo kwamba kila kitu kinachopo kinahusiana na nafsi, na kwa hivyo dhana ya nafsi inaweza kupanuliwa kujumuisha kila kitu kinachopo. Deepak Chopra ni mwandishi na msemaji wa Kihindi-Amerika ambaye anatetea mtazamo wa maisha unaounganisha akili, mwili, na roho. Anaamini kwamba nafsi si tofauti na ulimwengu, bali ni wonyesho wake. Anaandika hivi: <unk>Ubinafsi haupo ulimwenguni; ulimwengu uko ndani ya ubinafsi. Kila kitu unachoona, ikiwa ni pamoja na watu wengine, ni makadirio ya kiwango chako cha ufahamu <unk> (Chopra, 1994, ukurasa wa 13). Paulo Coelho ni mwandishi wa Brazil ambaye amewashawishi mamilioni ya wasomaji na hadithi zake za adventure na kugundua mwenyewe. Yeye anaamini kwamba nafsi ni sehemu ya mpango mkubwa ambao unaunganisha vitu vyote katika ulimwengu, na kwamba kwa kufuata ndoto za mtu, mtu anaweza kuendana na mpango huu na kupata maana na furaha. "Kama vile Coelho alivyoandika, ""wakati unataka kitu, ulimwengu wote unashirikiana kukusaidia kuipata"" (Coelho, 1988: 22)." Thich Nhat Hanh ni mwalimu wa Zen wa Vietnam na mwanaharakati wa amani ambaye amefundisha utambuzi na kutafakari kwa mamilioni ya watu ulimwenguni kote. Yeye anaamini kwamba nafsi inategemea mambo yote, na kwamba kwa kufanya mazoezi ya akili, mtu anaweza kutambua asili ya vitu vyote na kukuza huruma na uelewa. "Anasema: ""Ikiwa wewe ni mshairi, utaona wazi kwamba kuna wingu linaloelea kwenye karatasi hii... Kama tukitazama ndani ya karatasi hii kwa undani zaidi, tunaweza kuona mwangaza wa jua ndani yake... Na ikiwa tutaendelea kuangalia, tunaweza kuona mkataji wa miti ambaye alikata mti na kuuleta kwenye kinu ili kugeuzwa kuwa karatasi.""" Kama wingu si hapa, karatasi haiwezi kuwa hapa ama... Kama nyembamba kama karatasi hii ni, ina kila kitu katika ulimwengu ndani yake <unk> (Hanh, 1993, p. 3-4). "Mmoja wa mafundisho makuu ya Dalai Lama ni kwamba viumbe wote wenye hisia ni kuunganishwa na kutenganishwa kutoka kwa kila mmoja, na kwamba utambuzi huu unaweza kutusaidia kushinda ubinafsi wetu na kukuza huruma na furaha. """ "Hii ni kwa sababu ya maneno yake ya kwanza, ""Uzoefu wetu wa kale unathibitisha katika kila hatua kwamba kila kitu kimeunganishwa pamoja, kila kitu hakitenganishi"" (Dalai Lama, 2018)." 25) "Mfano wa nadharia ya transcendence ni Abraham Maslow, ambaye alisema: ""Transcendence inahusu ngazi ya juu zaidi na ya jumla ya ufahamu wa binadamu, tabia na mahusiano, kama malengo badala ya njia, kwa mtu mwenyewe, kwa wengine muhimu, kwa wanadamu kwa ujumla, kwa spishi nyingine, kwa asili, na kwa cosmos.""" Eckhart Tolle: <unk>Kupita ulimwengu hakumaanishi kujiondoa kutoka kwa ulimwengu, kutochukua hatua tena, au kuacha kuingiliana na watu. Transcendence ya dunia ni kutenda na kuingiliana bila yoyote ya kujitafuta <unk> (Tolle, n.d.). Adyashanti: <unk>Wakati wa milele na binadamu hukutana, hapo ndipo upendo unapozaliwa <unk> sio kwa kutoroka ubinadamu wetu au kujaribu kutoweka katika kupita, lakini kwa kupata mahali hapo ambapo wanakuja katika muungano <unk> (Adyashanti, n.d.). Viktor Frankl: "Upendo hufikia mbali sana zaidi ya mtu anayependwa kimwili. Ina maana yake ya kina zaidi katika kiumbe chake cha kiroho, nafsi yake ya ndani. Kama yeye ni kweli sasa au la, kama yeye bado ni hai au la, kwa namna fulani huacha kuwa na umuhimu <unk> (Frankl, 1946-2006, p. 37). Hizi ni baadhi tu ya mifano ya wasomi wakuu, wanafalsafa na viongozi wa kiroho ambao wamekuza wazo kwamba kila kitu kinachopo kinahusiana na nafsi, na kwa hivyo dhana ya nafsi inaweza kupanuliwa kujumuisha kila kitu kinachopo. Kuna wengine wengi ambao wameelezea maoni kama hayo kutoka kwa mapokeo na mitazamo tofauti. "Mfano wa kawaida kati yao ni kwamba wanatualika kuvuka hisia yetu nyembamba ya ""wewe"" na kukumbatia maono mapana ya ukweli ambayo inajumuisha viumbe wote na matukio." Ni kupitia mtazamo huu wa kifalsafa na kiroho kwamba tunapendekeza kwamba kila mtu ameunganishwa na kila mtu mwingine na kiumbe cha kiroho kinachopo na, zaidi ya hayo, kwamba mambo ya nje ya nafsi yanaweza kuwasiliana nasi na kuathiri hali halisi tunayoiona. Hata hivyo, mimi pia kupendekeza kwamba uhusiano huu kwa wote ni uzoefu katika njia subtle na ya ajabu, na katika njia ambayo kutafakari wazo kwamba uhusiano kati ya mambo haya ya binafsi pia inahitaji kutafakari kwamba mambo haya ya binafsi ni pia multiplicities. Kwa hiyo, hatuoni kwamba kila mtu duniani anajua kwa ufahamu uhusiano na uvutano huo. Na kwamba kuwa na ufahamu wao, kwa kawaida, watu wanahitaji kupitia aina fulani ya transcendence au kuamka. Bila shaka, kuna wengi ambao kwa kweli hupata uhusiano kama huo. Baadhi yao wamechagua kwa makusudi kutembea njia ambayo iliwaongoza kufikia uelewa huo, hata hivyo, kwa wengine, kuwa na ufahamu wa uhusiano huo inaonekana kuwa ni mwendo wa matukio usio wa hiari na mara nyingi usio wa kupendwa. "Hapa ninarejelea watu wengi ambao wanajiona kuwa hawafai, wanasikia sauti hasi au wana uzoefu mbaya ambao wanaamini unatokana na ""wakala"" fulani wa nje." Wakati mwingine ni kutoka kwa watu wengine, wakati mwingine inaweza kuwa roho au mashetani, kwa kweli kuna idadi kubwa, karibu isiyo na kikomo ya uhusiano, na kwa hivyo uzoefu ambao mtu yeyote anaweza kuwa nao kwa sababu ya wazo hili kwamba tunaunganishwa na kila kitu na kila mtu. "Hata hivyo, wazo la kwamba ""tunaunganishwa"" linaweza kuwa jambo lisilo la kawaida na lenye kuogopesha." Inaweza kuwa na mwelekeo wa kuthibitisha ukweli wa baadhi ya uzoefu kwamba wanaweza kupata uhakika zaidi katika wazo kwamba wao ni tu fikra ya mtu. Pia, huenda zikawa na tofauti na imani zao, na huenda zikawafanya wawe na wasiwasi na hofu ya kupoteza udhibiti. Hata hivyo, mimi kupendekeza kwamba kumekuwa kiasi kikubwa cha mawazo katika uwanja huu, kutosha kwa kila mmoja wetu kwa uzito kuzingatia dhana kwamba mimi nina kuwasilisha katika thesis hii. Na pia, uhusiano huu, unapolinganishwa kwa usahihi na nafsi, hutumika kuunga mkono nafsi yetu ya kibinafsi. "Uunganisho mzuri ni hali ambapo mtu anahisi ujasiri mkubwa ndani yake mwenyewe na anajua hasa yeye ni nani na uhusiano wake na ulimwengu ni nini. """ "Kama vile ""mtazamo wa ubinafsi"" unavyoweza kuonekana, ""mtazamo wa ubinafsi"" unaoweza kuonekana kuwa na sifa nzuri au hasi, na kwamba kiwango cha tabia yao nzuri au mbaya itaathiri jinsi wanavyoingiliana nasi ili kuunda uzoefu wetu wa utambuzi." Kwa mfano, mtazamo mzuri wa kibinafsi unaweza kutoa jukumu la kusaidia kwa kibinafsi, na inaweza kutoa mapendekezo mazuri yanayohusiana na maslahi na mahitaji yetu. Kwa upande mwingine, hali ya kujiona kuwa mbaya itakuwa ni chuki, na inaweza kutoa mawazo yasiyotakiwa, hasi yaliyokusudiwa kudhoofisha kujithamini kwa mtu na amani ya ndani. Mimi kupendekeza kwamba mambo ya ndani ya nafsi ni kawaida chanya kuondolewa kutoka hatua ya wao ni uumbaji wao, lakini kwamba wanaweza kuwa hasi kulingana na mwingiliano wetu nao, kupitia mchakato wa kukataa ya ndani, sifa kwa njia ya shughuli zinazoongoza kwa mambo ya ndani ya nafsi upotoshaji na dissociations. Uharibifu ni mchakato wa kuendeleza dhana bandia ya kibinafsi. Kwa mfano, ikiwa kupitia mwingiliano na wengine, hasa vyama muhimu, kama vile watunzaji, tunaanza kuamini sisi wenyewe kuwa hawawezi kupendwa au ni vigumu kupendwa, ambayo ni ya kawaida. Kisha huenda tukamwambia kwa njia isiyo ya ufahamu sehemu ya nafsi inayohusika na kueleza upendo, ikatae kueleza upendo huo. Hii inamaanisha kwamba lazima izuie usemi wake wa upendo na kupotosha dhana yake ya kweli-ya-wewe kwa mtu anayehusika. Hii inaongoza kwa kwamba kipengele cha kibinafsi kinatoa mtazamo uliopotoka wa kibinafsi kwa ufahamu, na ina maana hasi kwa mtu anayehusika. Kulingana na jinsi walivyojipokea wenyewe kuwa hawawezi kupendwa, hii itasababisha mtu huyo kuendeleza, kwa mfano, mtindo wa kuepuka au wasiwasi wa kushikamana. Ni kupitia mchakato huu wa kupotosha kwamba sisi fomu msingi wa hali zote za kawaida za afya ya akili. Kwa mfano, kushuka moyo ni matokeo ya upotoshaji, ambayo husababisha mambo yetu ya kibinafsi kujishuku, ambayo hutokea mara kwa mara, na pia kujihukumu kama kukosa. Wasiwasi ni zaidi ya kuathiri hisia zetu, kwa kuwa mara nyingi ni ugonjwa wa hisia au hisia. Dissociations ni sababu mbaya zaidi ya hasi katika mambo ya binafsi. Kutenganishwa hutokea wakati kipengele chote cha nafsi kinakataliwa na nafsi, na inahama kutoka kwa ufahamu wa ufahamu hadi sehemu ya akili yetu isiyo ya ufahamu. Hii hutokea kama matokeo ya tukio fulani la kiwewe, ambapo mtu anaweza bila kujua kulaumu kipengele maalum cha kibinafsi kwa kusababisha kiwewe, au anaweza kuwa hawezi kukabiliana na kujieleza kwa kipengele cha kibinafsi kama matokeo ya kiwewe. Kwa kweli, ufahamu hukataa kuzungumza na hali hiyo ya nafsi, hautaki tena mawasiliano yoyote nayo, na huweka ukuta unaozuia mawasiliano zaidi ya ufahamu. Kwa hiyo, sehemu ya nafsi itajikuta imegawanyika, na itakua na chuki kwa muda kwa sababu ya kujitenga huko. Wakati kipengele cha nafsi kinapoachana, mara nyingi kuna matokeo mawili hasi: kwanza, dhana ya kibinafsi ya mtu inachukua upotoshaji mkubwa; pili, kipengele cha nafsi ambacho kimehamishwa kinaweza kujenga chuki, na kwa muda, kupata njia za kuonyesha chuki yake kuelekea ufahamu katika fomu ya mawazo hasi, sauti, hisia au hisia. Kwa mfano, mtoto anapotendewa vibaya sana na mtu anayempenda, huenda akajiwala kwa sababu anampenda mtu huyo, na hilo laweza kumfanya ajitupe kabisa. Mwanzoni, mtoto anaweza kuwa na tabia ya kuepuka au ya kuwa na wasiwasi, lakini kwa njia mbaya zaidi kuliko ilivyo katika mfano wa awali. Kwa mfano, ni vigumu sana kwa mtindo huo usiofaa wa kushikamana na wengine kugeuka kuwa ugonjwa wa utu. Zaidi ya hayo, chuki ambayo imewekwa ndani ya hali ya kujitenga inaweza kuonekana baadaye katika maisha, kupitia mawazo hasi, sauti, vichocheo vya hasira, hata ugonjwa wa akili, na inaweza kuona ugonjwa wa utu ukiambatana na ugonjwa unaohusiana na ugonjwa wa akili. "Kutokana na hili, kila mtu mwenye kutenganishwa kwa utu au atakuwa amepoteza mawasiliano na mambo ya utu wake, au kuwa na mambo ya utu wake ambayo yamepotoshwa, na sio kweli tena kwa ""wewe.""" Katika nadharia yangu ya jumla ya kujithamini, nilipendekeza kwamba mtu ambaye anajikuta katika hali hii, kulingana na kiwango na asili ya kutenganishwa, atapata shida kufikia au kudumisha kiwango cha juu cha kujithamini. Kwa sababu hiyo, kadiri watu wanavyozidi kugawanyika na kupotoshwa, ndivyo wanavyozidi kushuka katika kiwango cha msingi cha kujithamini. Mtu ambaye ana dhamira ya chini sana, atajikuta katika hali ya kukosa sana. Wao huwa na tamaa ya kufikia chochote ambacho kinaweza kuwapa kidogo ya kujithamini kuongeza, au wanaweza kama tamaa kutafuta kuepuka hisia zao za kutostahili na distraction, hata dawa za kulevya kuhusiana na kusahau. Ni kupitia tabia hii kwamba uhusiano na mtu binafsi wengine binafsi-viwango inakuwa hata zaidi kupotoshwa, kama wao kuchukua juu ya majukumu ya kutoa distractions, au kuridhisha addictions. Utaratibu huu wa kuunda upotoshaji wa ndani na kukataa kwa vipengele vya kibinafsi vya mtu binafsi una athari nyingine. Hizi ni kuhusiana na mambo yao ya nje ya binafsi: Kulingana na uhusiano wetu nao, na pia mambo yao wenyewe ya msingi. Baadhi ya mambo ya nje ya nafsi yanaweza kuwa hasi. Kwa mfano, sura ya nje ya mtu ambaye anajitambulisha kuwa shetani yaweza kuonwa kuwa sura ya kibinafsi isiyofaa. Sehemu moja iliyofichwa ya mambo yetu ya ndani ya kujitenga ni kwamba wanaweza kufanya kazi na mambo ya nje ya kujitenga katika kuendeleza malengo yao na matakwa. Hii ni mara nyingi ambapo aina muhimu zaidi ya psychosis hutoka; kujikataa na kujitenga kwa upande wa kibinafsi huchagua kufanya kazi na upande wa nje wa kibinafsi ili kuongeza athari ya shinikizo lao la pamoja kwa mtu. Hii hasi <unk>mkataba<unk> kati ya mambo yetu ya ndani na ya nje ya nafsi ni mara nyingi sababu ya baadhi ya hali zetu zaidi ya ajabu na kali ya afya ya akili. Kwa mfano, fikiria mtu mwenye hisia za kukasirika akiona kwamba athari zake za ubaya kwa mtu anayehusika hazitoshi, na kuamua kuajiri hisia za ubaya za jirani yake ili kumfanya mtu huyo asikie sauti ya rafiki yake akisema mabaya kumhusu. Jirani hajui jambo hili, na huenda hata asijue kwamba yeye mwenyewe ana mambo mabaya ya nafsi yake. Mtu aliyeathiriwa, ikiwa ataitikia sauti hii ya jirani yake, kwa kusema, kwa kukabiliana nao, atajikuta amebebwa kama "mjinga", na anaweza kujikuta akikasirika, kwani jirani anakanusha kile mtu huyo anachokiona kuwa ukweli. Hali hii hutokea mara nyingi, na mara nyingi huona mtu aliyeathiriwa akilazimika kutembelea hospitali ya afya ya akili ya mahali hapo. Kwa hiyo, inaonekana kwamba nadharia hii ya ubinadamu wa wingi huanzisha njia mpya kabisa ya kuelewa jinsi akili ya kibinadamu inavyofanya kazi. Inaonyesha chanzo cha matatizo ya akili, jinsi yanavyoweza kuzorota, na athari zake kwa kujithamini. Kwa kuzingatia uelewa huu, tunaweza pia kuendelea kupendekeza mbinu ambayo inaweza kusababisha marekebisho ya ufanisi wa tatizo. Upasuaji wa Distortions na dissociations: Njia ya uponyaji wa distortions na dissociations, wote wa wale mambo ya ndani ya binafsi na mambo ya nje ya binafsi, kwa kawaida kujitokeza kwa mtu binafsi kama kiasi fulani counterintuitive. Swali ni, tunafanya nini kuhusu mambo hayo ya sisi wenyewe ambayo yanatuchukia, na wakati mwingine hata wanataka kutuua? Jibu rahisi ni kuwapenda. Siri ya kuelewa ni kwamba kichocheo cha msingi, kwa mambo yote ya kibinafsi, ni kwamba wanataka kupendwa. Wanataka kutambuliwa, kuheshimiwa, na kueleweka. Pia wanataka kueleza ukweli wao wote. Kumbuka, ni kukataa ukweli wao ndio ulituingiza katika uhusiano huo mbaya; tuliamua kuwaomba waongoe juu yao wenyewe, kukandamiza hisia zao na hisia zao au kipengele kingine cha ukweli wao ulioelezwa. Hii ndiyo iliyokuwa sababu au kuvunjika kwa uhusiano wetu nao, na kama matokeo ya kuvunjika huko, sasa tunajikuta na mawazo hayo hasi, hisia, hisia, sauti, nk. Suluhisho ni kukubali kwamba umekosea kwa kukataa ukweli wao, na kujadili ili kuwaleta nyuma katika jumla ya umoja wa nafsi, kuwaambia kwamba katika siku zijazo daima utaelezea ukweli wao. Kama sehemu ya mazungumzo hayo, labda watataka uthibitishe uaminifu wako kwa kuruhusu usemi wa kile kilichokuwa kimefichwa zamani. Lazima wawe na uhakika kwamba unafanya jambo hilo kwa uzito na kwamba uhusiano wako nao wa wakati ujao ni wa maana sana. Kuhusu mambo hayo ya nje ya nafsi, mbinu, tena kinyume na intuitively, ni sawa kabisa. Kumbuka <unk> wote ni binafsi, na kwamba wote binafsi ni kupendwa. Wazo la kwamba kila kitu ni nafsi, na nafsi yote inapaswa kupendwa, si jipya. Imeelezwa na wanafalsafa mbalimbali, wataalamu wa mafumbo, na walimu wa kiroho katika historia yote. "Hizi ni baadhi ya nukuu ambazo zinaelezea ujumbe huu kwa njia tofauti: ""Wewe mwenyewe, kama mtu yeyote katika ulimwengu mzima, anastahili upendo wako na shauku yako."" - Buddha, ""Jipende mwenyewe kwanza, na kila kitu kingine huanguka katika mstari.""" "Lakini, kwa kweli lazima ujipende mwenyewe ili ufanye chochote katika ulimwengu huu. "" - Lucille Ball, ""Uhusiano wenye nguvu zaidi ambao utawahi kuwa nao ni uhusiano na wewe mwenyewe. "" - Steve Maraboli, ""Jukumu lako sio kutafuta upendo, lakini tu kutafuta na kupata vizuizi vyote ndani yako mwenyewe ambavyo umejenga dhidi yake.""" Wewe ni muhimu, wewe ni muhimu. """Mnakuja kutoka katika ulimwengu wa nguvu na nuru isiyoweza kuelezwa, na mtarudi katika ulimwengu huo."" - Terence McKenna, Mwanadamu wa kwanza, aliandika katika kitabu chake cha The Universe." "Kila kitu kutoka kwako mwenyewe, wewe ni ulimwengu, unajieleza kama binadamu kwa muda mfupi, wewe si katika ulimwengu, wewe ni ulimwengu, sehemu ya ndani yake.""" Hatimaye, wewe si mtu, lakini ni kitovu ambapo ulimwengu unakuwa na ufahamu wa mwenyewe. "Mungu anafanya kazi ya ajabu sana, ""Eckhart Tolle, ""Ufalme wa Mungu uko ndani yako"" - Yesu Kristo, ""Kwa hivyo, suluhisho la kurekebisha uhusiano wa mtu na hali yoyote ya kibinafsi, ya ndani au ya nje, ni kuanzisha uhusiano wa upendo nao." Mara nyingi hii inahusisha drama, ambapo kipengele hicho cha nafsi huamua kama wanaamini nafsi ya msingi, na nafsi ya msingi hupata kujua zaidi juu ya kipengele hicho cha nafsi. Ikiwa mtu anafikia hii kwa uadilifu na kujitolea kuponya, basi matokeo yatakuwa kwamba mtu ataunganisha kipengele hicho cha nafsi katika dhana yao ya nafsi. Katika mchakato huo, sura ya kibinafsi itageuka kutoka hasi hadi chanya, wakosoaji wa ndani watageuka kuwa wafuasi wa ndani. Inapaswa kutajwa, kwamba mambo ya nje ya nafsi wakati mwingine haihitaji ushirikiano wa mambo yetu ya ndani ya nafsi kutufanya tuwe na athari. Nyakati nyingine kuna sababu nyingine za kuhusika kwao pamoja nasi. Ingawa ni kweli kuwa na 100% ya mambo ya ndani ya nafsi yetu katika uhusiano wa upatano na jumla ya nafsi, inamaanisha kwamba tunalindwa kutoka kwa tahadhari bandia kutoka kwa mambo ya nje ya kibinafsi. Kuna baadhi ya hali ambayo maana tutapata tahadhari kubwa kutoka baadhi ya mambo ya nje. Moja ya hali hizo, kwa kushangaza, ni wakati tumeomba kama sehemu ya mipango yetu ya kuzaliwa. Hii inaweza kuonekana ya ajabu, lakini dhana ni kwamba, kabla ya kuzaliwa kwetu, sisi alifanya makubaliano na maalum nje ya binafsi-thamani ili waweze "kutuwezesha" kufikia lengo letu incarnation. Wakati mwingine hii inajumuisha tahadhari ya mambo hasi ya kibinafsi, iliyoamuliwa kutuamsha kutoka kwa udanganyifu wetu wa kuwa tu "binadamu". Hii ni asili ya fumbo ya uhusiano wetu na mambo yetu mengi ya kibinafsi. Pia ni sehemu muhimu ya kujiongezea. Ni utambuzi wa ukweli kwamba kila kitu ni kushikamana, na kwamba kila kitu ni kwa hiyo nafsi, na utambuzi kwamba chaguo pekee ni kupenda mwenyewe. Matokeo kwa saikolojia, maadili, siasa, na sanaa Katika saikolojia, wingi unaweza kueleweka kama jambo la jumla la kutambua kama wingi. Uwezo wa kuweza kuonekana pia kama mtindo wa utu ambao unaonyesha marekebisho ya muktadha tofauti na majukumu katika maisha ya mtu (Braude & Carter, 2010). Uwezo wa kuweza kuwa na watu wengi unaweza kutusaidia kuelewa jinsi utu wa mtu unavyoendelea, jinsi unavyozidi kutofautiana, na jinsi unavyoweza kuwa na watu wengi. Uwezekano wa kugundua na kuelewa wale ambao wanasikia sauti au uzoefu dalili nyingine hasi za afya ambazo zinaonekana kuja kutoka nje yao wenyewe itahitaji kupimwa tena sana. Katika maadili, wingi unaweza kuibua maswali kuhusu hadhi ya maadili na haki za kila utu au nafsi ndani ya mtu. Kwa mfano, mtu anapofanya uhalifu akiwa katika hali tofauti ya utu kuliko ile ya kawaida, je, yeye anajibu kwa matendo yake? Wanapaswa kutendewaje na sheria na jamii? Wanapaswa kuhusianaje na wao wenyewe na watu wengine? Uwiano pia unaweza kutisha dhana na maadili ya nadharia za maadili ambazo hutegemea nafsi iliyounganishwa na thabiti. Katika siasa, wingi unaweza kuwa na athari kwa uwakilishi na ushiriki wa watu na nafsi nyingi katika michakato ya kidemokrasia. Kwa mfano, watu wenye utu mbalimbali wanapaswa kupiga kura au kujiunga na uchaguzi jinsi gani? Wanapaswa kuhesabiwaje katika sensa au uchunguzi? Wanapaswa kuelezaje mapendezi na mapendezi yao katika mijadala ya umma? Uwiano pia unaweza kutoa mtazamo mbadala juu ya masuala ya kisiasa na migogoro, pamoja na uwezekano wa mazungumzo na ushirikiano kati ya makundi mbalimbali. Katika sanaa, wingi unaweza kuwa chanzo cha msukumo na ubunifu kwa wasanii ambao kuchunguza wingi wa akili zao wenyewe au wengine. Kwa mfano, wasanii fulani wanaweza kutumia vyombo vya habari, mitindo, au aina tofauti-tofauti ili kueleza utu wao au utu wao tofauti-tofauti. Wengine wanaweza kuunda kazi ambazo zinaonyesha mwingiliano au mabadiliko kati ya nafsi zao nyingi. Wengine wanaweza pia kutumia sanaa kama njia ya kuwasiliana au kuunganisha nafsi zao nyingi. Uwiano pia unaweza kutajirisha uthamini na tafsiri ya sanaa kwa kuruhusu maana nyingi na mitazamo. "Ninaamini kwamba ndani ya thesis hii nimewasilisha ushahidi wa kutosha na mawazo ya kupendekeza kwa nguvu kwamba wazo la binadamu kama ""mengi"" ni wazo ambalo linahitaji kuchukuliwa kwa uzito na ulimwengu wa saikolojia na jamii kwa ujumla." Ikiwa ni kweli, na mimi kupendekeza sana ni, basi kuna athari kubwa kwa jinsi kila mmoja wetu kama watu binafsi kuingiliana na akili yetu, na wengine na na masuala pana ya ukweli sisi kuchunguza karibu nasi. "Mafanikio kuhusu uelewa na utambuzi wa matatizo ya afya ya akili pia ni muhimu, na tunapendekeza kwamba kukubalika kwa nadharia yangu na wanasaikolojia na waganga wa akili kusababisha kufikiria upya kwa uzito jinsi kesi kama hizo zinavyoeleweka na kutibiwa. """ Mimi ni kuunga mkono wazo la uchunguzi zaidi taarifa, kama tu kusaidia kuthibitisha muundo wangu mapendekezo ya akili katika kufikiri kwa wengine. Mimi pia kutambua upinzani fulani dhana hii itapata kutoka baadhi ya maeneo. Mawazo mapya, hata yale yenye historia ya maelfu ya miaka, si mara zote yanayokubaliwa na wengi. "Ninaamini tumewasilisha kesi yenye nguvu, sio tu kwa dhana ya ""mengi ya kibinadamu"" lakini pia katika dhana hizo kwamba yote ni ""wenyewe"" na kwamba ""wenyewe"" wanapaswa kupendwa." "Ninaamini hii ni nguvu zaidi ya mawazo ya uponyaji, na kwamba njia yoyote ya uponyaji ambayo haiheshimu wazo hili labda itakosa mafanikio kamili. """ Marejeo na kusoma zaidi Tiba Nzuri. (2018). Tiba ya Mifumo ya Ndani ya Familia. "Hii ni kwa sababu ya ""Mwanzilishi wa Maisha"" (LIFE ARCHITECT) na ""Mwanzilishi wa Maisha"" (LIFE ARCHITECT) na ""Mwanzilishi wa Maisha"" (LIFE ARCHITECT)." (2021) Nadharia ya Mifumo ya Ndani ya Familia (IFS) "Kama ilivyoelezwa katika makala ya ""Mfumo wa ndani wa familia"" ya Shwartz, R. C. (1995)." Tiba ya mifumo ya ndani ya familia. Guilford Press. (Kampuni ya kuchapisha ya Guilford) Nadharia ya akili nyingi <unk> Wikipedia. (N.d.). "Kutoka kwa ""Theory of Multiple Intelligences"" (TIA) Armstrong, T. (2018)." Je, Nadharia ya MI Inategemea Utafiti? Thomas Armstrong, Ph.D. (Aug. 10, 2023): Mtaalamu wa akili nyingi, Mtaalamu wa akili nyingi, Mtaalamu wa akili nyingi, Mtaalamu wa akili nyingi, Mtaalamu wa akili nyingi, Mtaalamu wa akili nyingi, Mtaalamu wa akili nyingi. Mtazamo wa kisaikolojia. Katika V. Zeigler-Hill & T.K. Shackelford (Eds. Encyclopedia of Personality and Individual Differences (Ensaiklopedia ya Utu na Tofauti za Mtu). Springer. (Mwanamume mmoja wa zamani wa Uingereza) Freud, S. (1923). Ego na id. Katika J. Strachey (Ed. ), toleo la kawaida la kazi kamili za kisaikolojia za Sigmund Freud (Vol. 19) Uchapishaji wa Hogarth. Tiba nzuri. (N.d.). Tiba ya Psychodynamic "Kama ilivyoelezwa katika makala ya ""Mtazamo wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa wa Ugonjwa.""" Njia ya psychodynamic katika saikolojia. Ni saikolojia tu. "Kama ilivyoelezwa katika makala ya ""Mtazamo wa Kisaikolojia"" ya ""Simple Psychology"" ya mwaka wa 1912 na ""Simple Psychology"" ya mwaka wa 1912 na ""Simple Psychology"" ya mwaka wa 1912 na ""Simple Psychology"" ya mwaka wa 1912." Wazo la muda. Katika H. Wildon Carr (Ed. The Philosophy of Change: A Study of the Fundamental Principle of the Philosophy of Bergson (Falsafa ya Mabadiliko: Utafiti wa Kanuni ya Msingi ya Falsafa ya Bergson) (p. 1-32). Macmillan. Bland, A. M., & DeRobertis, E. M. (2018). Mtazamo wa kibinadamu. Katika V. Zeigler-Hill & T. K. Shackelford (Eds. Encyclopedia of Personality and Individual Differences (Ensaiklopedia ya Utu na Tofauti za Mtu). Springer. (Mwanamume mmoja wa zamani wa Uingereza) McLeod, S. (2023). Njia ya kibinadamu katika saikolojia (binadamu): Ufafanuzi na mifano. Ni saikolojia tu. "Mfano: ""Mwanamke ni mwanaume"" (Simple Psychology, 2007) " Utendaji. Ni saikolojia tu. "Hii ni kwa sababu ya ""simplicity"" ya tabia ya binadamu, kama ilivyoelezwa na Lester, D." Nadharia ya nafsi nyingi ya akili. Utafiti wa Saikolojia ya Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti "Kama ilivyoelezwa katika makala ya ""Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti.""" (1989) Utafiti wa utafiti. Shirika la Binadamu katika nadharia ya utambuzi wa kijamii. Mwanasaikolojia wa Marekani, 44 (9), 1175-1184. Hermans, H. J., na Kempen, H. J. (1993) Mfano wa The dialogical binafsi: maana kama harakati. Magazeti ya Chuo Kikuu. Zimmerman, B. J., na Schunk, D. H. (Mhariri.) (2001). Kujifunza kujidhibiti na mafanikio ya kitaaluma: mitazamo ya kinadharia. Routledge. Al-Shawaf, L. (2021). Mageuzi hueleza mambo yenye kutatanisha kuhusu akili ya kibinadamu. Saikolojia Leo. "Kama ilivyoelezwa katika makala ya ""Mtazamo wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti.""" (N.d.). Saikolojia ya mageuzi. "Kama ilivyoelezwa katika makala ya ""Science and Human Body Minds: Psychology and Human Behavior"" ya Shirika la BBC, ""Mwanadamu ni kiumbe wa akili na akili.""" (2016). Theaetetus (B. Jowett, Tafsiri ya Kiingereza). Mradi wa Gutenberg. (Kazi ya awali iliyochapishwa ca. 369 KK) "Hii ni kwa sababu ya ""Gutenberg"" na ""History of the Psychological Center"" (Historia ya Psychological Center)." (2021) Jinsi saikolojia ya mageuzi inavyoeleza tabia ya kibinadamu. "Kama ilivyoelezwa katika makala ya ""Mtazamo wa Kisaikolojia wa Maendeleo"" ya J. Rowan, J." (1990) na (1990) Subpersonalities: Watu ndani yetu. Routledge. 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" (trg) =""10""> (Kutoka 2: 9, 10, 11, 12, 13, 14, 14, 14, 15, 16, 16, 16, 16, 17, 18, 18, 19, 21, 21, 22, 22, 23, 23, 23, 24, 24, 24, 24, 24, 24, 24, 24, 24, 25, 25, 25, 28, 28, 31, 31, 31, 31, 31, 31, 31, 32, 31, 32, 32, 32, 33, 33, 33, 33, 33, 34, 34, 34, 34, 34, 34, 34, 34, 34, 34, 34, 34, 34, 34, 34, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44, 44 Upasuaji wa kisaikolojia baada ya majeraha ya kisaikolojia hutabiri afya ya akili ya baadaye: utafiti wa muda mrefu wa watu walioathiriwa na majeraha ya kisaikolojia. Psychol Med. " (trg) =""10""> (Dalai Lama, 2 Korintho 3: 13, 13, 15, 16, 17, 18, 19) Kwa nini Biblia haijapata kuwa na habari nyingi kuhusu Dalai Lama?" (2018). "138 Dalai Lama Quotes ""Itabadilisha Njia Yako ya Kuishi""" "Kama ilivyoelezwa katika makala ya ""Mtazamo wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi wa Uongozi.""" Sheria saba za kiroho za mafanikio Uchapishaji wa Amber-Allen. Coelho, P. (1988). * Alchemist * HarperCollins. (HarperCollins) Hanh, T.N. (1993) Mfano wa "Kutoka kwa ""Miongozo kumi na nne ya Ubudha wa Kujishughulisha""" Parallax Press. (Kichapo cha Parallax) Britannica. (Kijapani) (2021) Andrew Jackson Davis. 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(Kichapo cha kwanza cha Maslow, 1946) Sehemu za mbali zaidi za asili ya kibinadamu. New York: Viking Press. Tolle, E. (n.d.). Maneno ya msemo. "Kama ilivyoelezwa katika makala ya ""Mtazamo wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti.""" (2007) na Kuchunguza jinsi watu viziwi 'kusikia' sauti-hallucinations. Habari za UCL "Kutokana na utafiti wa ""Ukosefu wa Uwezo wa Kusikia"" (UCS) na ""Ukosefu wa Uwezo wa Kusikia"" (UCS) na ""Ukosefu wa Uwezo wa Kusikia"" (UCS) na ""Ukosefu wa Uwezo wa Kusikia"" (UCS) na ""UCS"" (UCS) na ""UCS"" (UCS) na ""UCS"" (UCS) na ""UCS"" (UCS)." Je, viziwi husikia sauti ya ndani? Saikolojia Leo. "Kama ilivyoelezwa katika makala ya ""The Voice Within"" ya jarida la Psychological Today, ""The Voice Within"" ni ""kushirikiana kwa watu viziwi na watu wenye sauti ya ndani"" (Hearing Voices Movement)." (N.d.). Kuhusu sisi. "Kama ilivyoelezwa katika ukurasa wa ""Hearing Voices"" wa tovuti ya hearing.org, ""Hearing Voices"" ni jina la mtandao wa kijamii unaoendeshwa na McCarthy-Jones, S.A. (2017)." Je, huwezi kuwasikia? Sayansi na umuhimu wa kusikia sauti. London: Wachapishaji wa Jessica Kingsley. WHO. (2021) Ripoti ya Ulimwengu juu ya Usikilizaji <unk> Muhtasari wa Uendeshaji. "Kama ilivyoelezwa katika makala ya ""Mindfulness Box"" ya toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo la toleo." (2023) (k) Ni nini kinachohusika? Ni watu wangapi ulimwenguni wanaotafakari? "Kama ilivyoelezwa katika makala ya ""Mindfulness Box: How Many People Meditate in the World"" ya The Good Body." (2022) (k) Ni nini kinachohusika? 28 Takwimu za Kutafakari: Ni Watu Ngapi Wanaotafakari? "Kama ilivyoelezwa katika makala ya ""Mifano ya Mindfulness"" ya www.mindfulness.org, ""Mifano ya Mindfulness"" ni ""Mifano ya Mindfulness"" ya ""Mifano ya Mindfulness.""" (N.d.). Ni watu wangapi ulimwenguni wanaotafakari? Imechukuliwa kutoka https: mindworks.org/blog/how-many-people-meditate/CompareCamp. (2020). Takwimu za kutafakari: faida za 2020-2021 na thamani ya soko "Kutokana na utafiti wa ""Mifano ya Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti wa Utafiti.""" Ni mtu mmoja au ni watu wengi? Saikolojia Leo. "Kutoka kwa ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory of Knowledge"" na ""Theory ya Maraz." (2017). Multiplicity: Utafiti wa mahojiano ya utafutaji juu ya uzoefu wa kibinafsi wa watu wenye nafsi nyingi. "Mipaka ya Saikolojia: Maelezo ya ""Mipaka ya Saikolojia"" (Frontiers in Psychology, 8, 943) ni orodha ya saikolojia ya kimataifa iliyoundwa na Doki.org na iliyoundwa na FPSYG (Fontiers in Psychology, 8, 943) na inajumuisha:" (2022) (k) Ni nini kinachohusika? Uwezo wa kugawanyika (saikolojia). Katika Wikipedia, The Free Encyclopedia. "Kama ilivyoelezwa katika makala ya ""Multiplicity: Psychology"" ya mwaka 2018"