"If one does IFS and parts work correctly then one be becomes less part-ful over time—parts integrate[, merge], fuzz, and blur, slip through your fingers, less each time you come back. When truly fully heard they are you and you are them and that more integrated self simply feels and acts~"

https://twitter.com/chaosprime/status/1150259062719811584

"a demon (or tulpa) is a semi-autonomous cognitive process running on one compute substrate and a god (or egregore) is a semi-autonomous cognitive process distributed across multiple compute substrates"

Addendum on parts: There's also the issue where "parts work" can be too "heavyweight," too "over-reifying," "karma generating, on net," depending on how it's done. A method, to be fully generally, needs to sort of be able to eat itself, at the finest grain, without remainder. And, arguably, parts work can't do that, depending on how it's defined. But, many people find it an extremely valuable entry point, at the very least, and it's also very powerful in a dyad, with a skilled facilitator. As per above, the details matter, how a part is conceived or experienced, how loosely the idea of a part is held, and how it appears, feels, experiences, and a many other things. Part language is used in the auxiliary/preliminary practices, after all. Things like IFS are very smart, if high-level abstract, about constraint/constraining/structural factors, like very few other things are. Anyway, as mentioned in a previous section, "partness" is on a spectrum from shimmery, pattern-y, liminal to more discrete and agentic (again, loosely held, and a one-dimensional spectrum is very over-simplifying, of course).

264 words · main · also: 169b

on parts, demons, egregores: