About Adoptee Rage

Statistics Identify large populations of Adoptees in prisons, mental hospitals and committed suicide.
Fifty years of scientific studies on child adoption resulting in psychological harm to the child and
poor outcomes for a child's future.
Medical and psychological attempts to heal the broken bonds of adoption, promote reunions of biological parents and adult children. The other half of attempting to repair a severed Identity is counselling therapy to rebuild the self.

Tuesday, August 19, 2014

Adopted Child Ignorance Vs. Enlightenment Knowledge of Self Truth


Adopted Child Ignorance Vs. 
                     Enlightenment Knowledge of Self Truth

In Sociology, Psychology and basic human cognitive understanding...

 The adopted child from birth to cognitive awareness and maturity, nearing adolescence, this period of adopted child ignorance is favorable to the adoptive parent and not corrupted by the knowledge of self-truth in the pre-adolescent adoptive child. The time of the adopted child's ignorance, is a happy time for the adoptive parents as the adopted child is complacent,
and pleased with the child's ignorance., The minding of the adoptive parent, and conditioned behavior is satisfactory to the adoptive parent. 
The explosion of cognitive understanding of all things, especially the injustices against the adopted child's psyche, ego and Id. The adopted child begins to understand his own plight of adoption and the injustice served to the adopted child victim of society. Dissent is born and grows rapidly in the adopted child's understanding of his true and false selves, life circumstances and unfairness to the purchased child's psychological well-being now and into the future of his lifetime, this awakening begins in adolescence.
The adopted child's cognitive ignorance of "Adoption's Real Meaning" comes of age and begins the process of gross understanding of the implications of the adopted child's plight, the adoption paradox, identity bewilderment, identity refusal and identity crisis begins simultaneously before the normal process of identity formation can be normally formed, as biological children form their own biological identities at this time. The adopted child can not, and might not ever form a true and real identity.


Enlightenment refers to the "full comprehension of a situation".

Western understanding

In the Western world the concept of enlightenment in a religious context acquired a romantic meaning. It has become synonymous with self-realization and the true self, which is being regarded as a substantial essence which is covered over by social conditioning.

Self-realization is an expression used in psychology, spirituality and Eastern religions. It is defined as the "fulfillment by oneself of the possibilities of one's character or personality.
In one overview, Mortimer Adler defines self-realization as freedom from external coercion, including cultural expectations, political and economic freedom, and the freedom from worldly attachments and desires etc.

True self and false self

True self and false self are concepts introduced into psychoanalysis in 1960 by D.W. Winnicott used "True Self" to describe a sense of self based on spontaneous authentic experience, and a feeling of being alive, having a "real self".
"False Self" by contrast Winnicott saw as a defensive facade, one which in extreme cases could leave its holders lacking spontaneity and feeling dead and empty, behind a mere appearance of being real.


Winnicott saw the True Self as rooted from early infancy in the experience of being alive, including blood pumping and lungs breathing – what Winnicott called simply being. Out of this the baby creates the experience of a sense of reality, a sense that life is worth living. The baby's spontaneous, nonverbal gestures derive from that instinctual sense, and if responded to by the motherer, become the basis for the continuing development of the True Self.
Where however what Winnicott was careful to describe as good enough parenting - i.e. not necessarily perfect!- was not in place, the infant's spontaneity was in danger of being encroached on by the need for compliance with the parents' wishes/expectations. The result for Winnicott could be the creation of what he called the False Self, where “Other people's expectations can become of overriding importance, overlaying or contradicting the original sense of self, the one connected to the very roots of one's being”. The danger he saw was that “through this False Self, the infant builds up a false set of relationships, and by means of introjections even attains a show of being real”, while in fact merely concealing a barren emptiness behind a independent-seeming facade.
The danger was particularly acute where the baby had to provide attunement for the mother/parents, rather than vice versa, building up a sort of dissociated recognition of the object on an impersonal, not personal and spontaneous basis. But while such a pathological False Self stifled the spontaneous gestures of the True Self in favour of a lifeless imitation, Winnicott nevertheless considered it of vital importance in preventing something worse: the annihilating experience of the exploitation of the hidden True Self itself.


There was much in psychoanalytic theory on which Winnicott could draw for his concept of the False Self. Helene Deutsch had described the "as if" personalities, with their pseudo relationships substituting for real ones. Winnicott's analyst, Joan Riviere, had explored the concept of the narcissist's masquerade - superficial assent concealing a subtle hidden struggle for control. Freud's own late theory of the ego as the product of identifications came close to viewing it only as a false self; while Winnicott's true/false distinction has also been compared to Michael Balint's "basic fault" and to Ronald Fairbairn's notion of the "compromised ego".
Erich Fromm, in his The Fear Of Freedom distinguished between original self and pseudo self - the inauthenticality of the latter being a way to escape the loneliness of freedom; while much earlier the existentialist like Kierkegaard had claimed that “to will to be that self which one truly is, is indeed the opposite of despair” - the despair of choosing “to be another than himself”.

Later developments

The last half-century have seen Winnicott's ideas extended and applied in a variety of contexts, both in psychoanalysis and beyond.


Kohut extended Winnicott's work in his investigation of narcissism, seeing narcissists as evolving a defensive armor around their damaged inner selves. He considered it less pathological to identify with the damaged remnants of the self, than to achieve coherence through identification with an external personality at the cost of one's own autonomous creativity.


Alexander Lowen identified narcissists as having a true and a false, or superficial, self. The false self rests on the surface, as the self presented to the world. It stands in contrast to the true self, which resides behind the facade or image. This true self is the feeling self, but it is a self that must be hidden and denied. Since the superficial self represents submission and conformity, the inner or true self is rebellious and angry. This underlying rebellion and anger can never be fully suppressed since it is an expression of the life force in that 

underlying rebellion and anger can never be fully suppressed since it is an expression of the life force in that person. But because of the denial, it cannot be expressed directly. Instead it shows up in the narcissist's acting out And it can become a perverse force.


James F. Masterson argued that all the personality disorders crucially involve the conflict between a person’s two “selves”: the false self, which the very young child constructs to please the mother, and the true self. The psychotherapy of personality disorders is an attempt to put people back in touch with their real selves.


Symington developed Winnicott's contrast between true and false self to cover the sources of personal action, contrasting an autonomous and a discordant source of action - the latter drawn from the internalisation of external influences and pressures. Thus for example parental dreams of self-glorification by way of their child's achievements can be internalised as an alien discordant source of action.

Symington stressed however the intentional element in the individual's abandoning the autonomous self in favour of a false self or narcissistic mask - something he considered Winnicott to have overlooked.


Alice Miller cautiously warns that a child/patient may not have any formed true self, waiting behind the false self facade;        and that as a result freeing the true self is not as simple as the Winnicottian image of the butterfly emerging from its cocoon.             If a true self can be developed, however, she considered that the empty grandiosity of the false self could give way to a new sense of autonomous vitality.

Orbach: false bodies

Susie Orbach saw the false self as an overdevelopment (under parental pressure) of certain aspects of the self at the expense of other aspects - of the full potential of the self - producing thereby an abiding distrust of what emerges spontaneously from the individual himself or herself. Orbach went on to extend Winnicott's account of how environmental failure can lead to an inner splitting of mind and body, so as to cover the idea of the False Body - a falsified sense of one's own body. Orbach saw the female false body in 
particular as built upon identifications with others, at the cost of an inner sense of authenticity and reliability. Breaking up a monolithic but false body-sense in the process of therapy could allow for the emergence of a range of authentic (even if often painful) body feelings in the patient.

Jungian persona

Jungians have explored the overlap between Jung's concept of the persona and Winnicott's False Self but, while noting similarities, consider that only the most rigidly defensive persona approximates to the pathological status of the false self.

Stern's tripartite self

Daniel Stern considered Winnicott's sense of "going on being" as constitutive of the core, pre-verbal self.  
**He also explored how language could be used to reinforce a false sense of self, leaving the true self linguistically opaque and disavowed. He ended however by proposing a three-fold division of social, private, and of disavowed self.