Abstract
Este documento describe la experiencia del estado de conciencia de transición que facilita el proceso continuo de psicoterapia dentro de los estados límites. El documento se centra en la utilización de los estados de transición de conciencia para que la experiencia existencial de una persona en situación límite se pueda transformar. Los déficits particulares de ego-yo de la situación límite se elaboran desde un punto de vista existencial de relaciones de auto-objeto. La preocupación límite es profundamente existencial y ontológica. El espacio de transición de la conciencia es la puerta de entrada a nuestra encarnación del campo del Ser, que es el campo del Ser.
Highlights
This paper articulates the use of the Transitional Space of Awareness in the psychotherapy of persons who are experiencing the existential situation that is often described as the borderline situation and borderline experience
I do not speak about the borderline patient but the borderline experience or situation as this experience is foundational within human existence
Psychoanalytic investigations based on the work of object relation theorists such as Guntrip (1969), Winnicott (1965), Mahler (1971), and Kernberg (1967) suggest that this borderline experience reflects a developmental fixation in ego development which initially occurs during the early childhood stage of separation/individuation
Summary
This paper articulates the use of the Transitional Space of Awareness in the psychotherapy of persons who are experiencing the existential situation that is often described as the borderline situation and borderline experience. A number of factors: genetic, environmental, and traumatic interpersonal may interfere with the child's progression from a symbiotic relationship with their mother to a position of relative separateness This difficulty is suggested to occur following self-object differentiation, but prior to the development of object constancy and corresponding self-constancy. Structural impairment during this period results in the pathological continuance of splitting as a defense, both in terms of self and object; “I am either all good or all bad--you are either all good or all bad” This continuous use of being split results in limited reality testing, limited ability to tolerate anxiety, frustrations and limited ability to sustain a stable and integrated sense of ongoing continuity of self. Non embodiment implies a fragmented and disintegrating sense of embodied self and embodied being-less-ness
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