Experiential Self-Referential Processing & Autobiographical Memory Retrieval: A Preliminary Look

Abstract

Self-referential processing can be defined as the process of experiencing stimuli as they relate to one's self (Northoff, 2006). Two distinct modes of self-referential processing, an

An Empirical Study of Ancient Wisdom : Effect of Anasakti (Non-Attachment) and Ahamkara (Ego) on Well-Being Amongst Indians

“…Having a lower fixation on one's expectations from life and actions (Pande & Naidu, 1992;Whitehead et al, 2020), having equanimity and the ability to tolerate unpleasant situations (Banth & Talwar, 2012;Bhushan & Jha, 2005), as well as focusing less on outcomes and being process-oriented (Pande & Naidu, 1992) are all associated with well-being. People having a higher anasakti (non-attachment) understand that, unlike personal identity, surrounded by self-relevant feelings, beliefs, and mental images, their self remains genuinely more inclusive and spiritual (Collins & Desai, 1986;Mills, 2011). Thus, anasakti (non-attachment) provides the optimal conditions for expanding one's Consciousness, which goes beyond the body, material possessions, and the sense of ownership.…”

An empirical study of ancient wisdom: Effect of nonattachment (anasakti) and ego (ahamkara) on well-being

“…With anasakti, people are more likely to become aware of their identifications with personal possessions, actions, and desires (Salagame, 2014) and learn to let them go. They understand that unlike personal identity, which is surrounded by self-relevant feelings, beliefs, and mental images, the self is genuinely more inclusive and spiritual (Desai & Collins, 1986;Mills, 2011). It reduces egocentricity and promotes openness for every experience without appropriating oneself (Salagame et al, 2005).…”

Ahamkara: A study on the Indian model of self and identity

“…It represents an aspect of the mind, which personalises every experience and ascribes everything to oneself; thus, constituting cognitions and feelings of 'me' and 'mine' (Jakubczak 2013;Salagame 2011;Gaur 2011;Reddy 2014). When self-sense gets linked with experience, there is a dominance of self-relevant beliefs, mental images and feelings all over the consciousness, thereby distorting one's perception (Mills 2011) which may even induce arrogance and exaggerated self-appreciation (Gaur 2011). Given such a description, one may consider that ahamkara serves as a broad concept, subsuming both self and identity as defined in modern psychological literature (Salagame 2011).…”

“…When self‐sense gets linked with an experience, there is a dominance of self‐relevant beliefs, mental images, and feelings all over consciousness. It may distort one's perception (Mills 2011) and induce arrogance and exaggerated self‐appreciation (Gaur 2011). Based on such descriptions, ahamkara may be viewed as a broad construct that subsumes both self and identity concepts as defined in modern psychological literature (Salagame 2011).…”