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Egoboo / ˈ iː ɡ oʊ b uː / is a colloquial expression for the pleasure received from public recognition of voluntary work.. The term was in use in science fiction fandom as early as 1947, when it was used (spelled "ego boo") in a letter from Rick Sneary published in the letter column of Thrilling Wonder Stories. [1]
Ahankar, commonly rendered as Hankaar or Hankār (Punjabi: ਹੰਕਾਰ, pronunciation: [ɦaunkäːaɝ]) based upon its pronunciation in Punjabi, is a Gurmukhi word originating from the Sanskrit word Ahankāra (Sanskrit: अहंकार) which translates to mean "ego" or "excessive pride" due to one's possessions, material wealth, spirituality, beauty, talents, physical strength ...
According to the Sufi philosophies, the nafs in its unrefined state is "the ego", which they consider to be the lowest dimension of a person's inward existence—his animal and satanic nature. [4] Nafs is an important concept in the Islamic tradition, especially within Sufism and the discipline of gnosis ( irfan ) in Shia Islam .
Ego depletion is the theory that self-control requires energy and focus, and over an extended period of self-control demands, this energy and focus can fatigue. There are ways to help this ego depletion. One way is through rest and relaxation from these high demands.
Ahaṁkāra is (actually soul/ego-soul) the instrument of the spirit (made by thought-material—dark energy' and 'dark material') for the individual development of the ego-soul, like DEHA (material-body/mold), which is the instrument for solitary evolution of the ego-soul/mind.
Freud. Ego ideal—Ego—Object—Outer Object. In Freudian psychoanalysis, the ego ideal (German: Ichideal) [1] is the inner image of oneself as one wants to become. [2] It consists of "the individual's conscious and unconscious images of what he would like to be, patterned after certain people whom ... he regards as ideal."
[8] Anna Freud stated that psychological "defences" which were "ego-syntonic" were harder to expose than ego-dystonic impulses, because the former are 'familiar' and taken for granted. [12] Later psychoanalytic writers emphasised how direct expression of the repressed was ego-dystonic, and indirect expression more ego-syntonic.
They mean and involve one another. They exist as phases of a complex whole, called mind. To Iqbal, inner experience is the ego or Khudi at work. In deed our appreciation of the ego itself in the act of perceiving, judging and willing depends ultimately on the conviction that Khudi is real and is not merely an illusion of the mind. [4]