External Validation Quotes

It's a tragic that we recognized our self worth from external validation.

The exaggerated dopamine sensitivity of the introvert leads one to believe that when in public, introverts, regardless of its validity, often feel to be the center of (unwanted) attention hence rarely craving attention. Extroverts, on the other hand, seem to never get enough attention. So on the flip side it seems as though the introvert is in a sense very external and the extrovert is in a sense very internal - the introvert constantly feels too much 'outerness' while the extrovert doesn't feel enough 'outerness'.

The pursuit of knowledge, he maintained, was a worthy objective in its own right and needed no external validation.

In the end the Party would announce that two and two made five, and you would have to believe it. It was inevitable that they should make that claim sooner or later: the logic of their position demanded it. Not merely the validity of experience, but the very existence of external reality, was tacitly denied by their philosophy. The heresy of heresies was common sense. And what was terrifying was not that they would kill you for thinking otherwise, but that they might be right. For, after all, how do we know that two and two make four? Or that the force of gravity works? Or that the past is unchangeable? If both the past and the external world exist only in the mind, and if the mind itself is controllable—what then?

Now all my tales are based on the fundemental premise that common human laws and interests and emotions have no validity or significance in the vast cosmos-at-large.... To achieve the essence of real externality, whether of time or space or dimension, one must forget that such things as organic life, good and evil, love and hate, and all such local attributes of a negligible and temporary race called mankind, have any existence at all.

The pursuit of knowledge, is a worthy objective in its own right and needs no external validation

What I know now is that when we derive our worth from the relationships in our lives—the intimate ones, the social circles we belong to, the companies we work for—we give away our power and become dependent upon external validation. When that is taken away, our sense of value, and identity, goes with it.

He immersed himself in anthropology, history, philosophy, and linguistics, accumulating hundreds of credit hours without collecting a degree. He saw no reason to. The pursuit of knowledge, he maintained, was a worthy objective in its own right and needed no external validation.

Seeking external validation brings disappointment. Validate yourself from within to find true happiness.

If you feel okay only when life is happy and easy-breezy-beautiful Cover-Girl, then guess what? You are not free. <...> You are the prisoner of your own indulgences, enslaved by your own intolerance, crippled by your own emotional weakness. You will constantly feel a need for some external comfort or validation that may or may not ever come

Be aware of the cost of constant connection. If your focus is always on others—and quenching your appetite for information and external validation—you will miss out on the opportunity to mine the potential of your own mind. Recognize

I look for external validations of worth, and I always end up crazy over it.

You can’t go looking for validation from external sources. Once you put your work into the world, you have no control over the way people will react to it.

Some teach you what can't be taught, by turning their back on you & helping you get internally closer to everything you externally sought.

To get anywhere in life, there is but one rule. Never seek external validation for your own inner peace.

We have been taught to seek external validation to know the worth of self. What a shame is it to hand that power to someone else.

The most important progress and success can't be seen. If you can validate yourself internally, then external validation becomes a byproduct.

I look for external validations of worth, and I always end up crazy over it,” I said. “It’s good you can acknowledge that,” Terri said. “How long have you been doing that?” “My whole life. Isn’t that what we learn as children? To look for affirmation in the external? Our fathers and mothers?” I said. “Some children are taught self-esteem from a young age,” she said.

It is certainly true that all beliefs and all myths are worthy of a respectful hearing. It is not true that all folk beliefs are equally valid - if we’re talking not about an internal mindset, but about understanding of the external reality.

I still can’t believe that someone as hot as you has validation issues but I also know that being a very sensitive person on this planet is painful and some of us are built like sieves, or have holes where any external validation just pours right through and we never get full, and I also know it’s ultimately an inside job anyway and no amount of external validation will ever be enough (though damn it can feel good in the moment, and it sort of makes me mad at god, actually, like, okay god, you built me like this so teach me how to validate myself in a way that feels as good as when a boy does it or the Internet does it, because there is always a cost when a boy does it or when the Internet does it): a love story.

Human existence is, ab initio, an ongoing externalization. As man externalizes himself, he constructs the world into which he externalizes himself. In the process of externalization, he projects his own meanings into reality. Symbolic universes, which proclaim that all reality is humanly meaningful and call upon the entire cosmos to signify the validity of human existence, constitute the farthest reaches of this projection.80 b.

The trouble with creative work: Sometimes by the time people catch on to what’s valuable about what you do, you’re either a) bored to death with it, or b) dead. You can’t go looking for validation from external sources. Once you put your work into the world, you have no control over the way people will react to it.

Animals fight to defend their bodies. Humans curse to defend their imagination of themselves. This imagined notion of who we are, and how others are supposed to see us, is called aham. Aham constantly seeks validation from the external world. When that is not forthcoming it becomes insecure. Aham makes humans accumulate things; through things we hope people will look upon us as we imagine ourselves. That is why, Janaka, people display their wealth and their knowledge and their power. Aham yearns to be seen.

Ego needs honors in order to be validated. Confidence, on the other hand, is able to wait and focus on the task at hand regardless of external recognition.

We are so desperate for external validation that we’ll even accept it from someone who may be lying to us.

Here’s the thing: nobody is going to give you permission to be successful, so stop waiting for external validation. I

Parents who are emotionally unavailable, indifferent, uninterested, too busy and/or highly critical set their children up for self-rejection and the need for external validation.

At the end of the day, you can receive all the external validation you want, but if you don't truly believe in yourself it is just noise.

In a negotiation, that’s called labeling. Labeling is a way of validating someone’s emotion by acknowledging it. Give someone’s emotion a name and you show you identify with how that person feels. It gets you close to someone without asking about external factors you know nothing about (“How’s your family?”). Think of labeling as a shortcut to intimacy, a time-saving emotional hack.

Healing is an ongoing process, and it’s never done. From a motivational or an attitudinal standpoint, you come at yourself a lot differently if you’re trying to heal than if you’re wanting to fix. To the extent that you are applying more grace and more empathy and more love to yourself as you are navigating behavioral patterns in your life, you are healing more than fixing. Healing is acceptance—radical acceptance. It’s being patient with yourself and not berating yourself up over unmet expectations, either yours or other people’s, and not basing your worth on external validation.

The trouble with creative work: Sometimes by the time people catch on to what’s valuable about what you do, you’re either a) bored to death with it, or b) dead. You can’t go looking for validation from external sources.

Never get your sense of worth from outside yourself. Never fall into the trap of thinking that who you are is not enough and that you need other people’s approval, love and validation in order to feel that you’re of value. Never allow external things, places, people and circumstances to determine or tell you how much you’re worth. It’s called self-worth, not others’ worth.

We are all two spirited beings in one body. We originated from a Soul that is two-spirited, male and female in one body. When you validate, honor, and love the opposite within, you validate, honor, and love both the opposite and same-ness with another human being. A healthy relationship starts by loving the internal twin flame relationship, which results in attracting a healthy external twin flame relationship.

I don’t need that kind of external validation. If you engage too much in outside validation, you lose the path to yourself. You get off course. Self-love is being proud of yourself by your own lights. What is your best? Move toward that, not the best of your neighbors. Back yourself. Care for yourself. Not by protecting your ego, no, but by remaining present for your being when you feel most afraid, most uncomfortable, or awkward. Be calm in your love for yourself. It will enable you to see others more clearly and with more compassion. Don’t seek to change others; change yourself. Just mind your own mind and let others mind theirs. Show them who you are through your actions, through your conviction. Be clear and transparent, vulnerable. If I cared what others thought of me, I would have stopped going a long time ago. I would have been eaten by the system.

Fixed mindset people need approval and external validation as a means of reinforcing their internal sense of their fixed traits. Failure is therefore to be feared because it ‘reveals’ the underlying fixed truth of who they are and so could shatter that person’s identity and sense of value.

All of life’s unpleasant experiences – when we make fools of ourselves, act thoughtlessly, or lapse in our observance of some virtue – should be regarded as mere external accidents which can’t affect the substance of our soul. We should see them as toothaches or calluses of life, as things that bother us but remain outside us (even though they’re ours), or that only our organic existence need consider and our vital functions worry about. When we achieve this attitude, which in essence is that of the mystics, we’re protected not only from the world but also from ourselves, for we’ve conquered what is foreign in us, contrary and external to us, and therefore our enemy. Horace said* that the just man will remain undaunted, even if the world crumbles all around him. Although the image is absurd, the point is valid. Even if what we pretend to be (because we coexist with others) crumbles around us, we should remain undaunted – not because we’re just, but because we’re ourselves, and to be ourselves means having nothing to do with external things that crumble, even if they crumble right on top of what for them we are. For superior men, life should, life should be a dream that spurns confrontations.

I still can't believe someone as hot as you has validation issues but I also know that being a very sensitive person on this planet is painful and some of us are built like sieves, or have holes where any external validation just pours right through and we never get full, and I also know it's ultimately an inside job anyway and no amount of external validation will ever be enough (though damn it can feel good in the moment, and it sort of makes me mad at god, actually, like, okay god, you built me like this so teach me how to validate myself in a way that feels as good as when a boy does it or the Internet does it, because there is always a cost when a boy does it or the Internet does it): a love story.

That concept is important enough that I’m going to say it again: People rarely test ideas for external validity when they don’t have internal coherence. If it doesn’t make sense from within the bubble, you’re going to think it’s a mistake, or a lie, or somebody got it wrong. You will tend to do whatever is necessary to protect the consistency and coherence of that bubble, because to you, that bubble is reality itself. Liminal thinking requires a willingness to test and validate new ideas, even when they seem absurd, crazy, or wrong.

I told her I felt empty and she said that since childhood I had always looked for external factors to validate my pre-existing feelings of emptiness. But it’s okay to feel empty, she told me. I guess I would have been the world’s worst mother anyway, I said. And Clare looked out the windscreen and switched the wipers on and said: What you’re feeling is okay.

Not merely the validity of experience, but the very existence of external reality, was tacitly denied by their philosophy. The heresy of heresies was common sense.

This imagined notion of who we are and how others are supposed to see us, is called aham. Aham constantly seek validation from external world. When that is not forthcoming it becomes insecure. Aham makes humans accumulate things; through things we hope people will look upon us as we imagine ourselves. That is why people display their wealth & their knowledge & their power.Aham yearns to be seen.

According to this theory, there are are four major styles of attachment that people form early in life and carry into adulthood: secure, anxious, avoidant, and anxious-avoidant. A secure person is an at-home person; they’re comfortable with connection and don’t base their worthiness on external sources of validation. An anxious person is the complete opposite; they’re in constant need of validation and come from a place of fear of abandonment. An avoidant person may come across as secure, but they avoid connection out of fear of abandonment. And an anxious-avoidant is a combination of the previous two.

We have only minimal control over the rewards for our work and effort - other people’s validation, recognition, rewards. It’s far better when doing the work itself is sufficient. When fulfilling our own internal standards is what fills us with pride and self-respect. The less attached we are to the outcomes, the better. Our ego wants recognition & compensation. We have expectations. Let the effort, not the results be enough. Maybe your parents/kids/partner/etc won’t be impressed. We can’t let THAT be what motivates us. We can change the definition of success to: ‘peace of mind, which is a direct result of self-satisfaction in knowing you made the effort to do your best to become the best that you are capable of becoming.’ With this definition we decide not to let externals determine if something is worth doing. It’s on us.

Meanwhile, I start to see time-devouring apps like Candy Crush as pacifiers for a culture unwilling or unable to experience a finer, adult form of leisure. We believed those who told us that the devil loves idle hands. And so we gave our hands over for safekeeping. We long for constant proof of our effectiveness, our accomplishments. And perhaps it’s this longing for proof, for glittering external validation, that makes our solitude so vulnerable to those who would harvest it.

Not merely the validity of experience, but the very existence of external reality, was tacitly denied by their philosophy. The heresy of heresies was common sense. And what was terrifying was not that they would kill you for thinking otherwise, but that they might be right. For, after all, how do we know that two and two make four? Or that the force of gravity works? Or that the past is unchangeable? If both the past and the external world exist only in the mind, and if the mind itself is controllable—what then?

When our true selves are rejected, betrayed, or abused by a trusted loved one (usually parent or partner) and we don’t yet have the emotional tools to heal, it’s common for a protective self to form. The protective self sees itself as separate from others. It becomes more of an observer of the world, rather than an authentic participant. The protective self is usually seeking external validation for proof of its worthiness. To save or be saved. To fill a void it cannot express, to meet an old unmet need. It is largely based around control.

You can’t take everything with you when you leave on the midlife journey. You are moving away. Away from institutional claims and other people’s agenda. Away from external valuations and accreditations, in search of an inner validation. You are moving out of roles and into the self.

It was as though some huge force were pressing down upon you—something that penetrated inside your skull, battering against your brain, frightening you out of your beliefs, persuading you, almost, to deny the evidence of your senses. In the end the Party would announce that two and two made five, and you would have to believe it. It was inevitable that they should make that claim sooner or later: the logic of their position demanded it. Not merely the validity of experience, but the very existence of external reality, was tacitly denied by their philosophy. The heresy of heresies was common sense.

To many of my liberal and atheist friends and colleagues, an explanation for religious beliefs such as what I have presented in this book is tantamount to discounting both its internal validity and its external reality. Many of my conservative and theist friends and colleagues take it this way as well and therefore bristle at the thought that explaining a belief explains it away. This is not necessarily so. Explaining why someone believes in democracy does not explain away democracy; explaining why someone who holds liberal or conservative values within a democracy does not explain away those values.

Labeling is a way of validating someone’s emotion by acknowledging it. Give someone’s emotion a name and you show you identify with how that person feels. It gets you close to someone without asking about external factors you know nothing about (“How’s your family?”). Think of labeling as a shortcut to intimacy, a time-saving emotional hack. Labeling

In any case, psychological type has built a private world around itself, an intimate universe that has no need for external validation . . . For those within its charmed circle, type provides an unwavering self-conception, a foundation for relating to others, a plan for success, and an excuse for failure. It offers an explanation for why some people refuse to join in . . . Still at the center of this world is the haloed figure of Myers herself, whom her many followers affectionately call "Isabel." It sometimes seems that her fierce ardor for the test she created has been passed on to these followers like a torch. They, like her, appear to value type more than the people type is supposed to describe.

I think Yogi Berra said, “You don’t know what you don’t know,” and that’s exactly the problem here. We’re not going to look for another type of love if we don’t even know it exists, or how it feels. So it’s easy to get stuck with this false blueprint of love and develop all sorts of maladaptive needs based on that. Suddenly we’re looking outward for love, imagining a savior, or saving others, stuck with vengeful thoughts, seeking external validation and approval, trying to do everything perfectly. In order to find a different kind of love, we need to tame our own ego that has been hugely inflated, criticized, and ultimately betrayed. Underneath all of that is where you’ll find the good stuff: feelings, the heart, the real you.

Our belief in a world external to ourselves, filled with things and people that are not us, is an overwhelming fact of our existence. But similarly, our absolute certainty that there is more to reality than just this physical world is a spiritual fact that bears more truth than any other in our lives. We seek to explain this spiritual nature as some metaphysical reality, accepting the constraint of Science that will not allow for any usurpation of the actuality of the physical universe. And we flounder trying. Once we allow our thoughts to be forced into some metaphysical realm, we find ourselves stripped of that single most important validation of spiritual truth – the undeniable presence at the heart of our existence. This is the spiritual truth that we seek, and it is not to be found in the physical reality of Science. The physical reality of Science is to be found in it! “An Introduction to Awareness” is a philosophical journey that takes the reader into the heart of this pure presence of nondual reality – a reality in which the spiritual is not metaphysical, but actual, in which physical reality is 'a machine in the ghost'. This pure presence that we cannot deny is the awareness that lies at the heart of our experiences and thoughts. This irrefutable truth is used as a starting point in a processual analysis of awareness, and of our ideas about existence and self, leading to a clear understanding of the nondual nature of reality as the pure presence of non-individuated Awareness.

Participation ribbons and certificates devalue the achievements of place-getters. They also reinforce an idea that simply 'turning up' and 'having a go' is something that should warrant an external reward or validation. The fact is that turning up and having a go is the basic expectation of life; it doesn't need to be rewarded. Turning up and having a go should be its own reward.

Declining peoples first lose their sense of moderation. They strive for isolated particulars, they fling themselves shortsightedly on narrow and trifling things, they raise the conditional above the universal; then they pursue pleasure and sensuality, they seek to gratify their hatred and envy of their neighbor, their art depicts what is one-sided, what is valid from one perspective only, then what is disjointed dissonant bizarre, eventually what excites and tantalizes the senses, and at last immorality and vice; in religion what is innermost degenerates to mere form or to opulent effusions, the distinction between good and evil fades, the individual scorns the whole, pursuing his pleasure and his ruin, and so this people falls victim to inner disarray or to an external foe more savage but stronger.

Treating Abuse Today (Tat), 3(4), pp. 26-33 Freyd: I see what you're saying but people in psychology don't have a uniform agreement on this issue of the depth of -- I guess the term that was used at the conference was -- "robust repression." TAT: Well, Pamela, there's a whole lot of evidence that people dissociate traumatic things. What's interesting to me is how the concept of "dissociation" is side-stepped in favor of "repression." I don't think it's as much about repression as it is about traumatic amnesia and dissociation. That has been documented in a variety of trauma survivors. Army psychiatrists in the Second World War, for instance, documented that following battles, many soldiers had amnesia for the battles. Often, the memories wouldn't break through until much later when they were in psychotherapy. Freyd: But I think I mentioned Dr. Loren Pankratz. He is a psychologist who was studying veterans for post-traumatic stress in a Veterans Administration Hospital in Portland. They found some people who were admitted to Veteran's hospitals for postrraumatic stress in Vietnam who didn't serve in Vietnam. They found at least one patient who was being treated who wasn't even a veteran. Without external validation, we just can't know -- TAT: -- Well, we have external validation in some of our cases. Freyd: In this field you're going to find people who have all levels of belief, understanding, experience with the area of repression. As I said before it's not an area in which there's any kind of uniform agreement in the field. The full notion of repression has a meaning within a psychoanalytic framework and it's got a meaning to people in everyday use and everyday language. What there is evidence for is that any kind of memory is reconstructed and reinterpreted. It has not been shown to be anything else. Memories are reconstructed and reinterpreted from fragments. Some memories are true and some memories are confabulated and some are downright false. TAT: It is certainly possible for in offender to dissociate a memory. It's possible that some of the people who call you could have done or witnessed some of the things they've been accused of -- maybe in an alcoholic black-out or in a dissociative state -- and truly not remember. I think that's very possible. Freyd: I would say that virtually anything is possible. But when the stories include murdering babies and breeding babies and some of the rather bizarre things that come up, it's mighty puzzling. TAT: I've treated adults with dissociative disorders who were both victimized and victimizers. I've seen previously repressed memories of my clients' earlier sexual offenses coming back to them in therapy. You guys seem to be saying, be skeptical if the person claims to have forgotten previously, especially if it is about something horrible. Should we be equally skeptical if someone says "I'm remembering that I perpetrated and I didn't remember before. It's been repressed for years and now it's surfacing because of therapy." I ask you, should we have the same degree of skepticism for this type of delayed-memory that you have for the other kind? Freyd: Does that happen? TAT: Oh, yes. A lot.

SHOHAKU OKUMURA: In chapter 30, Sawaki Roshi and Uchiyama Roshi talked about people who chase external things and lose sight of themselves. In this chapter they discuss how one’s own opinion is not valid. On the surface, these two are contradictory. How can we seek ourselves without having our own opinion? When the Buddha, Sawaki Roshi, and Uchiyama Roshi talk about “self” they don’t mean the image of ourselves created within the framework of separation between I as subject and others as objects. In Harischandra Kaviratna’s translation of the Dhammapada, the Buddha says, “The self is the master of the self. Who else can that master be? With the self fully subdued, one obtains the sublime refuge, which is very difficult to achieve.” Self is master of the self, but the self still needs to be subdued. In the Japanese translation of this verse, “subdued” is more like “harmonized” or “well tuned.” In Genjokoan, Dogen said, “To study the Buddha way is to study the self. To study the self is to forget the self.” To study the self, we need to forget the self. In these sayings, self is not a fixed, permanent entity separate from other beings. Self is our body and mind, that is, a collection of the five aggregates: form, sensation, perception, formation, and consciousness. These aggregates are always changing, but somehow we create a fixed self-image based on our past experiences and relations with others. We grasp this image as I. This I is an illusion, yet we measure everything based on the tunnel vision of this fictitious self. When we see fiction as fiction, illusion as illusion, they can be useful. Although no map is reality itself, when we know how a map was made, what its distortions are, and how to use it, the map can be a useful tool for understanding reality. However, if we don’t see a model’s limitations, we build our entire lives on a delusion.

PRIORITIZE BEING PRESENT Today’s challenge is to keep your focus and preserve the sanctity of mind required to create, and to ultimately make an impact in what matters most to you. This can only happen when you capitalize on the here and now. To do this, alternate periods of connectedness with periods of truly being present: Be aware of the cost of constant connection. If your focus is always on others—and quenching your appetite for information and external validation—you will miss out on the opportunity to mine the potential of your own mind. Recognize when you’re tuning in to the stream for the wrong reasons. We often look to our devices for a sense of reassurance. Become more aware of the insecurity that pulls you away from the present. You cannot imagine what will be if you are constantly concerned with what already is. Create windows of non-stimulation in your day. Make this time sacred and use it to focus on a separate list of two or three things that are important to you over the long term. Use this time to think, to digest what you’ve learned, and to plan. Listen to your gut as much as you listen to others. With all the new sources of communication and amplification, don’t let yourself be persuaded by the volume of the masses. Nothing should resonate more loudly than your own intuition. Stay open to the possibilities of serendipity. The most important connections—whether with people, ideas, or mistakes that lead to key realizations—often spring from unexpected circumstances. By being fully present where you are, you let chance (and the curious universe we live in) work its magic. You are the steward of your own potential. The resources within you—and around you—are only tapped when you recognize their value and develop ways to use them. Whatever the future of technology may hold, the greatest leaders will be those most capable of tuning in to themselves and harnessing the full power of their own minds.

To maintain the P/PC Balance, the balance between the golden egg (production) and the health and welfare of the goose (production capability) is often a difficult judgment call. But I suggest it is the very essence of effectiveness. It balances short term with long term. It balances going for the grade and paying the price to get an education. It balances the desire to have a room clean and the building of a relationship in which the child is internally committed to do it—cheerfully, willingly, without external supervision. It’s a principle you can see validated in your own life when you burn the candle at both ends to get more golden eggs and wind up sick or exhausted, unable to produce any at all; or when you get a good night’s sleep and wake up ready to produce throughout the day. You can see it when you press to get your own way with someone and somehow feel an emptiness in the relationship; or when you really take time to invest in a relationship and you find the desire and ability to work together, to communicate, takes a quantum leap. The P/PC Balance is the very essence of effectiveness. It’s validated in every arena of life. We can work with it or against it, but it’s there.

So in general anything can have a variety of grounds; each determination of its content, as self-identical, pervades the whole and can therefore be considered essential; the door is wide open to innumerable aspects, that is, determinations, lying outside the thing itself, on account of the contingency of their mode of connection. Therefore whether a ground has this or that consequent is equally contingent. Moral motives, for example, are essential determinations of the ethical nature, but what follows from them is at the same time an externality distinct from them, which follows and also does not follow from them; it is only through a third that it is attached to them. More accurately this is to be understood in this way, that if the moral motive is a ground, it is not contingent to it whether it has or has not a consequent or a grounded, but it is contingent whether it is or is not made a ground at all. But again, since the content which is the consequent of the moral motive, if this has been made the ground, has the nature of externality, it can be immediately sublated by another externality. Therefore an action may, or may not, issue from a moral motive. Conversely, an action can have various grounds; as a concrete, it contains manifold essential determinations, each of which can therefore be assigned as ground. The search for and assignment of grounds, in which argumentation mainly consists, is accordingly an endless pursuit which does not reach a final determination; for any and every thing one or more good grounds can be given, and also for its opposite; and a host of grounds can exist without anything following from them. What Socrates and Plato call sophistry is nothing else but argumentation from grounds; to this, Plato opposes the contemplation of the Idea, that is, of the subject matter in and for itself or in its Notion. Grounds are taken only from essential determinations of a content, essential relationships and aspects, and of these every subject matter, just like its opposite, possesses several; in their form of essentiality, one is as valid as another; because it does not embrace the whole extent of the subject matter, each is a one-sided ground, the other particular sides having on their part particular grounds, and none of them exhausts the subject matter which constitutes their togetherness [Verknüpfung] and contains them all; none is a sufficient ground, that is, the Notion.

Because Prometheus has a one-sided orientation to his soul, all tendencies to adapt to the external world are repressed and sink into the unconscious. Consequently, if perceived at all, they appear as not belonging to his own personality but as projections. There would seem to be a contradiction in the fact that the soul, whose cause Prometheus has espoused and whom he has, as it were, fully assimilated into consciousness, appears at the same time as a projection. But since the soul, like the persona, is a function of relationship, it must consist in a certain sense of two parts—one part belonging to the individual, and the other adhering to the object of relationship, in this case the unconscious. Unless one frankly subscribes to von Hartmann’s philosophy, one is generally inclined to grant the unconscious only a conditional existence as a psychological factor. On epistemological grounds, we are at present quite unable to make any valid statement about the objective reality of the complex psychological phenomenon we call the unconscious, just as we are in no position to say anything valid about the essential nature of real things, for this lies beyond our psychological ken. On the grounds of practical experience, however, I must point out that, in relation to the activity of consciousness, the contents of the unconscious lay the same claim to reality on account of their obstinate persistence as do the real things of the external world, even though this claim must appear very improbable to a mind that is “outer-directed.” It must not be forgotten that there have always been many people for whom the contents of the unconscious possessed a greater reality than the things of the outside world. The history of human thought bears witness to both realities. A more searching investigation of the human psyche shows beyond question that there is in general an equally strong influence from both sides on the activity of consciousness, so that, psychologically, we have a right on purely empirical grounds to treat the contents of the unconscious as just as real as the things of the outside world, even though these two realities are mutually contradictory and appear to be entirely different in their natures. But to subordinate one reality to the other would be an altogether unjustifiable presumption. Theosophy and spiritualism are just as violent in their encroachments on other spheres as materialism. We have to accommodate ourselves to our psychological capacities, and be content with that.

Busyness lies. It tricks us into thinking that things are happening. That we’re going places, being productive, living a full life. The exhilarating effects of stress, not the quiet or stillness after chaos, is familiar. We would rather have something, than nothing, even if that something is…empty. We all do this. We look to relationships, drugs or distractions to fill so-called “voids” and assuage our loneliness or anxiety about who we are and the uncertainty of our futures. Isn't that why we tie our self worth to salaries and job titles in hopes that this will validate us? Isn't that why we justify the long hours, routine work, and deteriorating relationships as “real life?” How is it that we've become so complacent? I refuse to believe that with age, you need to be realistic and live out your decisions based on what’s been done or what’s expected of you. What if we stopped looking externally for validation or excitement, but found that within ourselves? See I want to feel like life is worth living. Not for culture, not for the societal structures and institutions in place, not for the security, none of that. Just life itself. The idea that being alive is enough…beautiful, even. I don’t want to be tied down to a job I despise or to be surrounded by people who take that shit too seriously. And by shit, I mean, jobs, resumes, salaries, kids, marriage, age, any of it. Others may be able to go through life’s routine and find their truth, or perhaps never bother finding it at all. But I can’t. I just can’t.

Don’t feel guilty about acting in your own self-interest. It’s what you are supposed to do. Ultimately, we are each responsible for our own happiness and it is unreasonable to think that validation and fulfillment is an external bestowal.

True religion is always God-centered. All the other externals of faith, like religious activities and rituals, are only valid if they support a living and personal relationship with God. He must remain at the center of everything we are, and everything we do.

Arjuna, there is a banyan tree that grows upside down, its roots in the sky and its trunk below. The wise know that Veda constitutes its leaves. The branches go up and down, as a consequence of nature’s tendencies, nourished by experiences. The aerial roots that grow down are actions born of desire that bind it to the realm of men. Wisdom alone can cut these downward roots, enabling discovery of the reverse banyan tree, with its primal roots, before enchantment of the senses began and obscured the view.—Bhagavad Gita: Chapter 15, verses 1 to 4 (paraphrased). The banyan tree is sacred to the Hindus. It symbolizes immortality (akshaya). But it is unique in that it has primary roots and secondary roots. The latter grow from its branches and eventually become so thick that it becomes impossible to distinguish them from the main tree trunk. In this verse, Krishna visualizes a banyan tree growing from the sky, its primary roots rising up into the sky, its secondary roots growing down to the earth. Thus, it is being nourished from above and below. The primary root rising from the sky is nourished by inner mental reality. The secondary roots going down to the earth are nourished by external material reality. The tree is who we are. We are nourished from within as well as without. Within is the atma that is immortal and infinite, and so does not suffer from the anxieties of the mortal and the finite. It is neither hungry nor frightened, nor does it yearn for validation. Without is the world of things, people, our relationships, our desires and frustrations. When we derive value from the outside, we assume that our identity is the anxious aham. So Krishna advises Arjuna to use the axe of knowledge (gyana) to cut down all secondary roots, take refuge in the primary root of atma and liberate himself. This is moksha, liberation, where we no longer seek validation from the outside, but feel eternally validated from the inside. Moksha is liberation from fear.

Attestation is the process, thereby which certificates and documents are declared genuine in terms of legality and other aspects. In some countries the process of attestation is also known as authentication and legalization. Taking into consideration, the present scenario, the need for attestation has grown over the years. As a result, there has also been a growth in the number of agencies offering certificate attestation services. The needs for certificate attestation are many. Whether you are looking at settling down in a foreign land or get enrolled into a prestigious institution abroad, you will have to get your documents testified by a concerned authority in power. There are two ways through which you can accomplish the attestation process. One of them is to take the entire responsibility on oneself and get the documents authenticated. The second option is to involve an agency to get your documents testified. The benefits of engaging an agency to attest your documents is that you need not run from pillar to post to find the right authority who can authenticate your documents. Hiring an agency also spares you from a lot of unnecessary hassles. However, the challenge is to spot a genuine agency who can get your documents testified efficiently within a stipulated period of time. Attestation of certificates includes attesting the birth certificate, degree certificate or the marriage certificate. Besides these there can be other kinds of certificates as well that require authentication from a recognized authority. Different processes are followed for attesting the different certificates. For example, if you want to admit your kids in a school, it is mandatory to attest the birth certificate. It declares the genuinty of the date of birth. A birth certificate has to be first attested in the state from where the certificate was issued, then by the ministry of external affairs and finally by the embassy of the country in which your kid will be admitted into a school. Similarly, attestation of the marriage certificate is needed to apply for a family visa abroad. You must be aware of the fact that without a valid attestation of the marriage certificate it is impossible to get a family visa. The authentication of your degree certificates, on the other hand, is important to make you eligible for a job in a foreign land. Some documents which are mandatory for successfully completing the attestation of all these certificates are copies of passport, visa copy and all other relevant documents in accordance to the certificate that will be authenticated. The bottom line is hiring a certificate attestation service provider will surely reduce your tension before you leave the country. But before you submit all your documents to any such agency, try to find out adequately about them. If required you can search online for reviews or consult your friends and family for advice. Once you have shortlisted a service provider, try to have a detailed discussion with them about the procedures they will follow and the time they would require to complete the authentication of all your documents.

The second is external, in our environment, such as other people, groups, physical spaces, nature, emotions, objects, and subtle realms often called psychic or spiritual. Subtle energy awareness is a normal human ability to internally and externally feel or perceive people, spaces, and things. I include this second type of subtle energy awareness of people, places, things, and other dimensions because it has historically been omitted from our Western psychological map or dismissed as if it were imagination or projection. Studies on highly sensitive people, mirror neurons, and what Dr. Dan Siegel, professor of psychiatry at UCLA and executive director of the Mindsight Institute, calls “attunement”2 in interpersonal neurobiology are beginning to validate this category of awareness within the paradigm of scientific materialism. When I ask a group of students, “How many of you have ever walked into a room and felt that someone is upset without looking at their body language?” usually three quarters of them will raise their hands. (It’s important to note that without the grounding of awake awareness—type five—many highly sensitive people can get overwhelmed by subtle energy because, without awake awareness, we are still experiencing sensations and events from the view of a small self within a separate physical body.)

Don’t over-focus on external attributes like appearance, weight, physique, height, hair, or how fast they can run. These are low-hanging fruit and easy to focus on, but, if you do so, children’s sense of self and validation then starts to derive from their appearance and veer into a more extrinsic worldview, as well as a physically defined sense of self. It’s more important to compliment their kindnesses, work ethic, grit, resilience, and good deeds. This can push the focus to who they are, instead of how they look or their external achievements, and enhance self-valuation from the inside.

Don’t over-focus on external attributes like appearance, weight, physique, height, hair, or how fast they can run. These are low-hanging fruit and easy to focus on, but, if you do so, children’s sense of self and validation then starts to derive from their appearance and veer into a more extrinsic worldview, as well as a physically defined sense of self. It’s

Programming languages, their features, readability, and interoperation Code reuse across platforms (server vs web vs mobile) Early error detection (compile-time vs runtime error detection, breadth of validation) Availability and cost of hiring the right talent; learning curve for new hires Readability and refactorability of code Approach to code composition, embracing the change Datastore and general approach to data modeling Application-specific data model, and the blast radius from changing it Performance and latency in all tiers and platforms Scalability and redundancy Spiky traffic patterns, autoscaling, capacity planning Error recovery Logging, telemetry, and other instrumentation Reducing complexity User interfaces and their maintainability External APIs User identity and security Hardware and human costs of the infrastructure and its maintenance Enabling multiple concurrent development workstreams Enabling testability Fast-tracking development by adopting third-party frameworks

Herein lies the basis of what Lovecraft called “cosmic horror” – the paradoxical realization of the world’s hiddenness as an absolute hiddenness. It is a sentiment frequently expressed in Lovecraft’s many letters: “Now all my tales are based on the fundamental premise that common human laws and interests are emotions have no validity or significance in the vast cosmos-at-large. To me there is nothing but puerility in a tale in which the human form – and the local human passions and conditions and standards – are depicted as native to other worlds or other universes. To achieve the essence of real externality, whether of time or space or dimension, one must forget that such things as organic life, good and evil, love and hate, and all such local attributes of a negligible and temporary race called mankind, have any existence at all…but when we cross the line to the boundless and hideous unknown – the shadow-haunted Outside – we must remember to leave our humanity and terrestrialism at the threshold.

Not merely the validity of experience, but the very existence of external reality, was tacitly denied by their philosophy.

Every stage of an experience demands a sacrifice: The obtaining of external forms of respect demands the sacrifice of self-respect; the gaining of validation and social acceptance demands the sacrifice of personal values; and the obtaining of wealth beyond common standards demands the sacrifice of aesthetics. Along the way, you are battling between the aspirations of your soul, common sense and paradigms you reject. The decisions are made at every second, at every provocation, at every betrayal and disappointment, denial, offer or alluring proposition. What you take and what you do with it is equally important. But the idea that you are in control of your life is truly an illusion. You can only control how you respond to life and within the framework presented by life itself. If you want to either change the rules of the game or the nature of the challenges, you must change the framework, which in this case means sacrificing the previous framework in which you operated and the identity built within such structure. You can’t change reality without changing yourself, or you will replicate the same reality wherever you go. And so, to a great extent, it is as relevant to be aware of what you can or can’t tolerate, who you are and are not, as it is to have the capacity to change the program behind the projections you observe and observe the meaning of such projections. No change is ever allowed to the one who cannot see what is being projected. Such an individual is a victim of his own ignorance. And that is why so many religious scriptures warn against the dangers of arrogance. For it is when you consider yourself above the projections of your environment that you are crushed by them. Such a secret will always be hidden from the masses for as long as it remains profitable to the ones benefiting from the projections such masses experience.

Someone with real face needs no external validation, they just own their dreams with absolute belief.

People who master themselves live an empowered life: they don’t need to rely on external validation and their self-esteem and self-worth aren’t tentatively balanced on the fleeting opinions of other people.

Most people don’t think of their life in terms of external influence for the sake of the world around them, and that’s understandable. We’re evolutionarily hardwired to be primarily motivated by self-interest. On top of all that, life should be enjoyable and should include elements of self-care and occasional indulgences. Whilst personal interest and self-investment are valid and necessary pursuits in life, we shouldn’t prioritise these above our pursuit of something bigger than ourselves, something which is capable of impacting our community and positively influences other people.

In the end the Party would announce that two and two made five, and you would have to believe it. It was inevitable that they should make that claim sooner or later: the logic of their position demanded it. Not merely the validity of experience, but the very existence of external reality was tacitly denied by their philosophy.

The answer to the question - can science rule out death? - is yes. As a scientist I can assure you that there is no such thing as death. Death can only exist if there is division. There is no division so there is no death. Such is the promise of the Resurrection and The Eternal Life. Naturally it is thus immediately understood that Life is an abstraction of sorts and so it is. There are very few in the scientific community who dare to make the following statement so I AM happy to do so. Life is not Life. Life is Self. Self is pure consciousness. Consciousness veils itself as Life diversified not to feel alone, to experience Companionship. Companionship can only be experienced by Self perceiving itself as diversified. That which is Life is in reality Self. Self perceives itself as variegated in the current. The current being the eternal now. What it means is that Self perceives time not to be alone, for Companionship. Plus. Self perceives itself as diversified for Companionship. All that is here is Self. Self 'Is'. The promise of the Resurrection and the Eternal Life is Self realizing division never existed. The only thing that prevents this realization is the illusion of division. Division does not exist. Division is the fallacy of all fallacies. Existence is One. One is not external. One is Self. Self Itself Is. Self Always Is. I AM impartial and all-inclusive. As such the following statement is equally valid. The answer to the question - can science rule out death? - is yes. As a scientist I can assure you that there is no such thing as death. Death can only exist if there is division. There is no division so there is no death. Such is the promise of the Resurrection and The Eternal Life. Naturally it is thus immediately understood that Life is an abstraction of sorts and so it is. There are very few in the scientific community who dare to make the following statement so I Am happy to do so. Life is not Life. Life is God. God is pure consciousness. Consciousness veils itself as Life diversified not to feel alone, to experience Companionship. Companionship can only be experienced by God perceiving itself as diversified. That which is Life is in reality God. God perceives itself as variegated in the current. The current being the eternal now. What it means is that God perceives time not to be alone, for Companionship. Plus. God perceives itself as diversified for Companionship. All that is here is God. God 'Is'. The promise of the Resurrection and the Eternal Life is God realizing division never existed. The only thing that prevents this realization is the illusion of division. Division does not exist. Division is the fallacy of all fallacies. Existence is God. God is not external. God is Self. God Itself Is. God Always Is. There is no division in The Kingdom of God; as such there is no death.

Instead of contemplating our experiences in an open and self-reflective manner, trying to sense their symbolic meaning in a way analogous to how a therapist analyzes dreams, we continuously search for external references in a futile quest to determine their ‘validity.’ In doing so, we close ourselves up to reality and proceed to tirelessly chase our own tails. You see, there is nothing more to the world than experience itself. What meaning can there be in trying to determine the ‘validity’ of an experience?

The psychological tragedy is that when one turns to others for constant recognition, validation, and approval, one cannot hold onto one’s own experiences as measurements of success emanating from external reality

Fearlessness is a great enabler; it helps you to live intelligently, to live happily. What if you are willing to fail, to lose, to even die? How would you then live your Life? That Life is possible – if only you chose to be fearless by looking your fears in the eye. Doing this will awaken you to a whole new world where social definitions and labels of success and failure don’t matter anymore. When you are fearless, you need no external validation. In that state, you are truly happy – no matter what the circumstances are!

In the end the Party would announce that 2 and 2 make 5,and you would have to believe it. It was inevitable that they should make that claim sooner or later: the logic of their position demanded it. Not merely the validity of experience,but the very essence of external reality,was denied by their philosophy. And what was terrifying was not that they would kill you for thinking otherwise,but that they might be right.

On the other hand, the source of secure high self-esteem is internal. It doesn’t need external validation to thrive,

as the power of the keys is not limited to this world, 5 an indulgence is more than a mere remission of canonical works of penance; it is a valid abso lution, before God, from the punishments of sin which would otherwise have to be redeemed either by voluntary acts of penance here on earth or by compulsory suffering in purgatory. In other words, an indulgence is valid not only in the external forum of the Church, but likewise in foro divino, that is, before God. This simple explanation incidentally removes the mis taken notion that indulgences neutralize the penal effects of sin (concupiscence, disease, death) or that they can free a person from secular obligations towards others. /?) Where does the Church get the merits by which she blots out the punishments of sin ? She 2 Cfr. 2 Cor. II, 7, 20: x a pt~ * V ' su P ra > Sect - T - 5 Cfr. Matt. XVI, 19; XVIII, 18. 3 Cfr. Is. LXI, i. draws them from a thesaurus of which our Lord Jesus Christ has constituted her the dispenser, and out of which she grants to each individual beneficiary as much as is needed to satisfy the justice of God. This thesaurus consists of the superabundant merits of Jesus Christ and His saints. In dispensing these merits to the faithful whenever there is a iusta causa, the Church acts in accordance with the justice as well as the mercy of God. He who gains an indulgence does not approach God empty-handed, but enriched with the merits of Christ and the saints, and thereby satisfies divine justice. God, on the other hand, in freely accepting these vicarious merits instead of the personal satisfaction due Him from the sinner, manifests His grace and mercy, i. e. His in dulgence in a subjective sense.

ministry, pastors use their congregations to validate a sense of identity and worth. The church becomes an extension of the narcissistic ego, and its ups and downs lead to seasons of ego inflation and ego deflation for the pastor. Today social media platforms add to this mix. Because his sense of identity is bound up in external realities, his sense of mission is wavering and unmoored, often manifesting in constantly shifting visions and programs, frequent dissatisfaction with the status quo, and anxious engagement with staff and members.

Any one-level theory of objective reality that ignores the separate reality-tunnels in which these people are living existentially has no validity in psychology, and, with a little analysis, it is obvious that no such one-level theory has any general validity in sociology either. To understand human behavior, we have to understand human evaluations (neuro-linguistic programs) and modern social scientists of all schools increasingly recognize that human evaluations (internal reality-tunnels) depend on both the external environment (setting) and the internal environment (neuro-linguistic programs).

The external recognition, approval and validation we seek is simply a subconscious cry for us to fully acknowledge our own worth and stop rejecting our true self.

As you move forward, please be mindful of this self-doubt. It’s normal after cluster-B relationships, but it’s not true. Abusers gaslight with such confidence and conviction that it can actually become your own inner voice. It will greatly hinder any progress you make, because you will second-guess your own emotions and instincts. This leads to needing constant external validation, repeating your story to anyone who will listen, but it’s still not enough. Deep down you don’t believe yourself. You begin to overanalyze and ruminate on every little detail. You flip-flop back and forth between “my fault” and “their fault.” Even when you settle on “their fault,” there remains a relentless voice inside of you that questions this.

So, how do we make things better? Given so many obstacles, both internal and external, discussed above, how can a bisexual person come to a positive bisexual identity? Understand the social dynamics of oppression and stereotyping. Get support and validation from others. Join a support group. Subscribe to an email list. Attend a conference. Read books and blogs about bisexuality. Get a good bi-affirming therapist. Find a friend (or two or twenty) to talk to. Silence kills. I encourage bisexual people to come out as bisexual to the maximum extent that you can do so safely. Life in the closet takes an enormous toll on our emotional well-being. Bisexuals must remember that neither bisexuals nor gays and lesbians created heterosexism and that as bisexuals we are its victims as well as potential beneficiaries. Although we must be aware that we, as bisexuals, may—because of the gender/sex of our partner compared to our own gender/sex at a given point in our lives—be accorded privileges that are denied to gays, lesbians and to transgender people of any orientation, this simply calls for us to make thoughtful decisions about how to live our lives. We did not create the inequities, and we must not feel guilty for who we are; we need only be responsible for our actions.

What I know now is that when we derive our worth from the relationships in our lives - the intimate ones, the social circles we belong to, the companies we work for - we give away our power and become dependent upon external validation. When that is taken away, our sense of value and identity goes with it.

wrote: Rule 1: Clone like crazy. Rule 2: Hang out with people who are better than you. Rule 3: Treat life as a game, not as a survival contest or a battle to the death. Rule 4: Be in alignment with who you are; don’t do what you don’t want to do or what’s not right for you. Rule 5: Live by an inner scorecard; don’t worry about what others think of you; don’t be defined by external validation.

The inner call stirring the soul is validated by a confirmation external to the man.

The greatest thing about punk rock for me, as an outsider, was that the concept that you had to be allowed in was no longer valid. You could be operating in a vacuum, you could be as fucked up an individual as you cared to be, and if you did something of worth, all these external conditions were immaterial.

June Brought, a leadership collaborator of mine, works in corporate wellness for the successful women’s clothing company Eileen Fisher. The company has flourished since its founding in 1984, currently earning revenue of more than $300 million a year. What truly sets the company apart, however, is its early adoption of conscious capitalism and a sincere desire to enhance the lives of all its stakeholders. Eileen Fisher was one of the first clothing companies that insisted on using sustainable materials such as organic cotton, and implemented programs to reduce fabric and fiber waste. Eileen Fisher’s philanthropic efforts focus on business leadership grants to develop and benefit the careers of young women around the world. The company is also committed to enhancing the well-being of its own employees at every level, which is why June was hired. According to June, “Eileen Fisher is not just another company that claims to care about the well-being of its employees but really only cares about how they can contribute to the well-being of the bottom line. Eileen Fisher truly is concerned with its staff as human beings first.” One of the tools June uses to help individuals at Eileen Fisher and elsewhere find a healthy balance between life and work involves what she calls “completing your own circuit.” She believes it is essential that we plug into our own beings first in order to feel empowered, fulfilled, and complete. As June explains, when we outsource our power to a job, a romantic relationship, or any external condition, “we compromise our emotional welfare and risk having someone cut off our power.” She says that completing our own circuit involves a deep internal knowing that “we are fully charged and complete unto ourselves without any need for outside support or validation.

Americans were once inner-directed. Now they had become other-directed, seeking identity in external validation.

But I’m thinking that sounds about right. All my life, Mom’s been trying to impress some guy—first my dad, then other guys. She even flirts with guys I bring home. It’s like love is a competitive sport for her and she needs to win to feel good.

We must try and internalise our accomplishments as much as we can. We must believe our good qualities as fact and not fiction. We must truly use what's great about ourselves as oxygen; we must learn not to solely rely on inconsistent external validation in order to breathe in this world.

Orwell writes: It was as though some huge force were pressing down upon you—something that penetrated inside your skull, battering against your brain, frightening you out of your beliefs, persuading you, almost, to deny the evidence of your senses. In the end the Party would announce that two and two made five, and you would have to believe it. It was inevitable that they should make that claim sooner or later: the logic of their position demanded it. Not merely the validity of experience but the very existence of external reality was tacitly denied by their philosophy. The heresy of heresies was common sense.

In the end the Party would announce that two and two made five, and you would have to believe it. It was inevitable that they should make that claim sooner or later: the logic of their position demanded it. Not merely the validity of experience, but the very existence of external reality, was tacitly denied by their philosophy. The heresy of heresies was common sense.

It was as though some huge force were pressing down upon you—something that penetrated inside your skull, battering against your brain, frightening you out of your beliefs, persuading you, almost, to deny the evidence of your senses. In the end the Party would announce that two and two made five, and you would have to believe it. It was inevitable that they should make that claim sooner or later: the logic of their position demanded it. Not merely the validity of experience, but the very existence of external reality was tacitly denied by their philosophy. The heresy of heresies was common sense. And what was terrifying was not that they would kill you for thinking otherwise, but that they might be right. For, after all, how do we know that two and two make four? Or that the force of gravity works? Or that the past is unchangeable? If both the past and the external world exist only in the mind, and if the mind itself is controllable—what then?