The doctor of the psychic
Any system is submitted to change.If its integrity and harmony is not supported through specific actions, it finally destroys itself.
The laws of a system are those specific actions made by the system’s elements in order to maintain its harmony and existence; they are also the main conditions for reaching the other purposes of that system.
In any system may appear (from different reasons) some disturbing elements which break these laws and which act in a way which lead to the destruction of that system’s existence.
This law’s breaking is pointed out by the signaling elements of the system and it is necessary a intervention in force in order to protect the elements of the system (helped or not by the other elements inside of the system or even by the exterior systems) and in order to stop the manifestation of the disturbing elements and in this way to restore the system’s harmony.
In the case of the physical one this process is an obvious one:.... read more
The link conscious - subconscious
How are the judgments made? In the evolution of the judgments, the first form is that in which we learn to speak. This is the process through which we associate different perceived processes with their corresponding sounds and/or images (for deafs and dumbs).
If we associate some sounds (words, names) with some perceived processes and states (linked by motion, objects, space, time, causality) we can say that the reason is in fact just another form of perception: a perception of the names... read more
The psychical automatic processes
But what means, what is a psychical automatic process?
To clarify this, first let’s give some examples of automatic processes: writing, speaking, cycling, fastening the shoe laces, walking, driving, etc.; all these are psychic automatic processes linked by the psyche; and studying them we’ll be able to understand the mechanisms of some other psychical automatic processes regarding-let’s say - the behavior like: the pride and anger, the fear and sadness, the laziness and greed, the debauchery.
Thus, we can see that in the case of the writing and speaking, the massive intervention of the conscious is necessary only when we create them in ourselves.
When we learn each letter or word, we must be careful how are they drawn or pronounced; then its necessary an aware attention to repeat them as many times is possible, until we memorize them (they strengthen in themselves). But after this process is realized the intervention of the conscience is necessary only for breaking them out (and sometimes not even then).
After that they can take place automatically without being necessary for us to be careful to each letter or word we pronounce.... read more
The link between the conscience and supraconscious
The Supraconscious is that “Voice of the Conscience” which knows when we have in our psyche some wrong judgments (one or more) and which signalizes to us this thing by the presence in the psyche (in the same time in which the wrong judgments take place) of the signal of psychical suffering (stress, anxiety, agitation, state of “interior sick”, discomfort etc).
This signal is characteristic to each wrong judgment: one thing is the psychic suffering specific to the pride (to the conceit, to the vanity), another one is that specific to the anger and a total different one is that specific to the fear or sadness.
But all can be characterized as being states of “sickness”, of “agitation”, of stress and anxiety.
But how does the Supraconscious know that a judgment is wrong?.... read more
What exactly means that a judgment is wrong?
A judgment is wrong when it doesn’t reflect the reality as it is in that moment (there’s not a clear perception of the reality).
The judgments (the mental attitudes) are always followed by some actions: certain judgments and attitudes produce certain actions and not other ones.
The judgments which generate actions meant to the maintenance and the development of the System of the Systems harmony (with its different component elements: the Social system, the Natural system, the system of the human beings, the systems of the other beings) can be called correct judgments.
But the judgments meant for the destruction of the harmony will be called wrong judgments.... read more
The emotions seen as signals
The emotions, what is generally understood through emotions, are those states and signals send by the Supraconscious in order to indicate the state of the human being’s psychical system at a given moment.
As I’ve already mentioned, they are intimately linked by the judgments which produced them.
When we keep in our psyche some wrong judgments the Supraconscious signalizes to us this situation immediately through a state of specific psychical suffering appeared under the form of what is generally called “negative emotions” like: the fear, the terror, the anger, the fury.... read more
The false expectation
Most of our judgments are, first of all, predictions of the future according to which we’ll then act.
If these predictions of the future are wrong; I mean if when we put them into practice we don’t obtain what we expect to; it means that that judgment is wrong, that it’s characterized by a false expectation.
For example... read more
The attachment
The attachment of something means to get tied of that something.
If we deeply realize that this link, this attachment of an object, of a human being or creature, of a phenomenon is not and it can’t be anything more than a temporary state which sooner or later is about to destroy itself, (and then we attach of other objects, beings, states) in the moment of breaking the link we won’t be surprised and we’ll accept it as it is (especially if it is impossible to be restored –a being dies, some objects burn, some states are created by some unique circumstances which will never happen again, etc.).... read more
The regret
In the case of the regret we attach ourselves by the past, by an unreality, by a link with an object, a being or a state which doesn’t exist anymore and we want to restore that link how it was.
In this case the false expectation is obvious; each moment is unique and impossible to be repeated because of the infinite number of factors which interact in order to produce it; due to the continuous changes which characterize the creation, it will never be reproduced exactly in the same way.... read more
The hope
The groundless hope is a false expectation, too.We expect that some factors exterior to us to solve the problems which can be solved only by ourselves and not by anybody else; or we expect us to solve the problems which can be solved only by the others.
In order to identify what we can do and what we can’t, it’s necessary a careful analysis of ourselves and of the environment.
In this analysis we are helped by the signals of the Supraconscious.- for instance, when we’re angry or sad with somebody.... read more
The ignoring of the resistances
In all that we want to do or we do, we are faced with some bigger or smaller resistances, depending on the circumstances.
No matter of what we want to do, no matter how insignificant is the action we want to perform, some resistances, of one kind or another, will undoubtedly appear.
The resistances are all that opposes to the reaching of an objective we may have at a given moment.
And it’s important to realize that no matter what the objective is; the resistances will appear for sure.
The wrong attitude towards the resistances means.... read more
The obsession
Obsession, as a psychical signal, appears when a change of the system took place and we are late in adapting ourselves at this change (to restore the harmony destroyed by these change).
As a psychical signal, the obsession appears as a form of manifestation of the psychic suffering which increases in intensity with its each repetition.... read more
The indecision
The indecision is closely related with the maintenance of some obsessions in our psyche.When a change appears, we must adapt ourselves immediately to it; when a disturbing element starts to manifest, it must be eliminated as soon as possible if we don’t want to increase more the damages made by it in the system.
The more undetermined we are, the more we lengthen the period of reaction, of restoration of the destroyed harmony and in this way we increase the disharmony.... read more
A case study: the love
In the phenomenon usually called “falling in love” or love, a lot of important factors interact. That’s why it is very important to understand each of them if we really want to understand deeply this phenomenon.
So, the common love known by the majority of the people includes a lot of elements which interact each other.
They are:-the obsession and indecision,-the groundless attachment,-the sexual attraction,- the effective love which can manifest itself as a trade - love or as an unconditioned love.
Now let’s see what happens in the case of the phenomenon of “falling in love”:... read more
Other forms of the judgments’ distortion
Other forms of wrong judgments characterized by a specific type of false expectation are:
1. The personalization - It consists in expecting that a certain effect (state, situation, phenomenon) to have one single cause.... read more
The general form of the false expectations
After we presented some of the forms of manifestation of the false expectations (and saw that they are the real cause of the wrong judgments), we could try to identify their general formula suitable for other specific situations, too.
First of all, it will be noticed the presence of “should” in this formula (respectively “shouldn’t”) used with the value of the categorical imperative
(“It should be in this way; it’s impossible to be in another one”).
For example: .... read more
May 24, 2008
Intro View
May 20, 2008
The doctor of the psychic
Any system is submitted to change.
If its integrity and harmony is not supported through specific actions, it finally destroys itself.
The laws of a system are those specific actions made by the system’s elements in order to maintain its harmony and existence; they are also the main conditions for reaching the other purposes of that system.
In any system may appear (from different reasons) some disturbing elements which break these laws and which act in a way which lead to the destruction of that system’s existence.
This law’s breaking is pointed out by the signaling elements of the system and it is necessary a intervention in force in order to protect the elements of the system (helped or not by the other elements inside of the system or even by the exterior systems) and in order to stop the manifestation of the disturbing elements and in this way to restore the system’s harmony.
In the case of the physical one this process is an obvious one: the existence of some disturbing elements (internal: viruses, bacteria, etc. or external: bad weather conditions, hits etc.) are signalized by the apparition of the physical pain under different forms.
As soon as it appears, we know that something is not in harmony in our physical system and that we must perform some specific actions in order to restore this harmony. (to step back in front of the bad weather conditions and hits, to help the immune system to fight against the viruses and bacteria, to eat, to breath, to drink water…).
When we start to perform these actions of restoring the harmony, the signal of physical pleasure appears (with its different forms) and lasts until the harmony is completely restored.
As long as this harmony persists, the signal (the state) of wellbeing (comfort, relaxation) appears at the physical level.
So we all know that the pain is a signal that something is wrong and that we have to do something to identify what exactly goes wrong (which are the disturbing elements) and then to stop their manifestation.
We all give a lot of attention to our physical system and we are very careful at its signals (especially at those of pain), being aware that if we don’t do this, nobody will do it for us (at least as well as we do it).
But in our structure as human beings it doesn’t exist only the physical system (it is not the only one).
We also have, for instance, the psychical system. But who takes care of it?
It also signalizes to us through specific signals of suffering (stress, agitation, restless, etc.) when some disturbing elements of the harmony (some wrong judgments) appear inside of it.
But do we pay attention to this suffering?
Do we immediately start to identify the disturbing elements (the wrong judgments) which try to destroy the harmony of the psychical system and that of the other systems, too?
And then to stop this manifestation in our own psychic system? (By replacing the wrong judgments with some correct ones).
Do we perform this action of self-observing and psychic self-analysis necessary for the restoration and maintenance of the psychic harmony?
In the context of the actual society we usually don’t do it because we weren’t taught to do it, although the harmony of the psychical system is as much as important like that of the physical system; we all know that the thoughts manifest themselves through actions and that some wrong judgments undoubtedly lead to some wrong actions (which bring suffering, the total or partial destruction of the harmony of our own system as human beings).
We know for sure that the physical pain indicates a physical disease; but it seems that we aren’t very convinced that the psychic suffering (agitation, stress, anxiety, etc.) indicates a psychical disease.
However this is the naked truth.
When we maintain some wrong judgments in our psyche (like those specific to the anger and pride, to the fear and laziness, to the greed and sadness, to the debauchery etc.) they are always accompanied by a specific state of psychical suffering (specific to the anger, the fear, or the sadness): it immediately indicates to us that if we continue to sustain in our psyche these judgments, we will destroy our own harmony or that of the social and natural systems which we belong to (because we are proud or angry, we argue or start wars which lead to the destruction of the harmony; because we are sad we may think to hurt ourselves, etc.).
Do we seriously consider this signal of psychical suffering?
If we don’t, the worse for us: it will exist in us as long as we maintain in our psyche some wrong judgments; and it will disappear only when we’ll give up doing this thing.
If we don’t correct them when they appear, they withdraw in subconscious and will come out every time when they’re stimulated by appropriate circumstances.
The pain and the suffering are not something which can be learned - we are born with them.
When a spine gets into our leg we feel pain (which lasts as long as the spine is not taken out); the same happens when, on the scene of our psyche, we let some wrong judgments to take place.
The state of psychical suffering appears immediately (anxiety, agitation, stress) and it will disappear only when these wrong judgments are not maintained in the psyche anymore.
So, we can know for sure that every time when we “don’t feel good” at the psychical level (when we are faced with a kind of psychical suffering), exactly in that moment a wrong judgment takes place in our conscious.
If we want to get rid of it, we have to analyze it and to understand what’s the mistake of judgment which characterizes it.
As soon as we’ll manage this, we’ll feel the signal of psychical pleasure (a kind of happiness) which indicates us that we have identified a correct judgment.
It is absolutely necessary not only to take care of the physical body-curing it every time it suffers an injury (signalized by pain) but also to take care of the psychical system and to cure it every time it suffers a damage due to the presence of a wrong judgment in it (signalized by the psychical suffering); we have to identify that wrong judgment and to correct it (to eliminate it from the psyche).
The link conscious - subconscious
How are the judgments made?
In the evolution of the judgments, the first form is that in which we learn to speak.
This is the process through which we associate different perceived processes with their corresponding sounds and/or images (for deafs and dumbs).
If we associate some sounds (words, names) with some perceived processes and states (linked by motion, objects, space, time, causality) we can say that the reason is in fact just another form of perception: a perception of the names.
First of all the judgments appear as a stream of names with a meaning (they send to a certain phenomenon of the reality).
Similarly to words (names) the judgments are also learned in a first stage by children through simple imitation and copying of the words and judgments of the people around them (parents, family, society).
The learning of speaking and of the judgments is made through repetition: the more repeated they are, the more fixed they are in the memory (subconscious).
Let’s make a formal share of the psychical system in three main parts: supraconscious (the voice of the conscience), the conscience and the subconscious (the memory) - only for a better presentation and understanding of some psychical processes.
The conscience makes the link between the other two parts and, at its turn, it is also linked by the present perception (by what manifests in the psyche at a present moment).
This manifestation is stimulated by the subconscious and the supraconscious and it influences them.
First of all let’s discuss about the link between the conscience and the subconscious; a reality repeatedly and consciously perceived in the present turns into a memory which the stronger it is the more often the repetition of that perception is.
The same thing happens with the judgments (I’ve just said that they are nothing more but some forms of perception) meaning that the more repeated a judgment is the more it is memorized; in other words it fixes itself in the subconscious (in the memory) very firmly.
As I’ve already mentioned, the judgments are assimilated with some phenomenons and circumstances; this assimilation is also the key of their reactivation which means the key of their emerging from the subconscious scene on that of the conscious.
In other words, when some phenomena or circumstances (identical or similar to those previously perceived in a repeated way) were assimilated by some judgments, those judgments will be reactivated, getting out from the subconscious.
Their repetition will strengthen them more in the subconscious up to a certain moment, when the circumstances which produced them, can manifest automatically, without being necessary the conscious’ intervention. Thus, they turn into some psychical automatic processes.
The psychical automatic processes
But what means, what is a psychical automatic process?
To clarify this, first let’s give some examples of automatic processes: writing, speaking, cycling, fastening the shoe laces, walking, driving, etc.; all these are psychic automatic processes linked by the psyche; and studying them we’ll be able to understand the mechanisms of some other psychical automatic processes regarding-let’s say - the behavior like: the pride and anger, the fear and sadness, the laziness and greed, the debauchery.
Thus, we can see that in the case of the writing and speaking, the massive intervention of the conscious is necessary only when we create them in ourselves.
When we learn each letter or word, we must be careful how are they drawn or pronounced; then its necessary an aware attention to repeat them as many times is possible, until we memorize them (they strengthen in themselves).
But after this process is realized the intervention of the conscience is necessary only for breaking them out (and sometimes not even then).
After that they can take place automatically without being necessary for us to be careful to each letter or word we pronounce.
For instance if you start to write something, you’ll see that your pen “goes on its own”, that you don’t have to be aware how to write but only what you write (and sometimes not even this).
The writing becomes an automatic process.
The same thing happens with the learning of cycling or driving.
Up to the moment in which these automatic processes are not formed yet, the conscience’s attention is necessary to learn what to do and then to repeat them as many times as possible, until they become some automatic processes ; with each conscious or semiconscious repetition, these psychic automatic processes become stronger and stronger (each automatic process has its own judgment).
As we have mentioned before, the activation of a psychic automatic process can be made by the conscience or by different circumstances with which that automatic process is assimilated (in this case we talk about an automatic activation).
The same happens with the man who assimilates continuously such psychical automatic processes (first through the conscious attention and repetition); so that at a certain moment he manages to form his own psychical automatic process (automatic answers) for the majority of the stimuli which repeat themselves in his perceptive field; and as long as he is maintained in his “familial” environment (with whose stimuli he’s familiarized) he arrives to function on “automatic pilot” (the automatic processes activate themselves automatically, depending on the circumstances).
About this man it can be said that he’s not careful anymore at what he does, letting himself “taken by the wave”.
The psychical automatic processes linked with behavior (like those specific to the anger, the sadness or the pride) have the same mechanism of formation.
Some specific automatic processes are assimilated by the circumstances in which they appeared and they become automatic processes through repetition.
Let’s suppose that in the circumstances in which somebody calumniates us as children (by imitating and copying the judgments characteristic to the society in which we grew up) we assimilate a judgment specific to the anger and the pride, which says that the other one is an idiot and that someone should give him a slap in order to shut up his mouth.
Repeating this judgment and the circumstances in which it appeared, little by little it will turn into a psychic automatic process. If it is well-rooted in the subconscious, it will manifest itself automatically when the circumstances which created it, shows up (the slander).
By copying from the society some specific automatic processes, we create, for example, the automatic process of “love” (we love only those persons who praise us (or of sadness (if someone dies, we get sad) etc.
Thus, at a given moment we might have such formed automatic processes for the majority of the circumstances we are faced with; when we meet them we function on “automatic pilot”; we let ourselves guided by the circumstances like a boat without a captain.
When someone slanders us, the automatic process of pride and anger activates and manifests itself in a specific way; then someone comes and tells us that we are right and the other one is an idiot; then the automatic process of “love” activates; after that we are suddenly announced that someone close to us died; immediately the psychical automatic process of sadness is activated.
So the circumstances will control our life in an absolute way; they produce inside of us some automatic processes without being necessary the intervention of the conscience.
Thus we live in the past: we give old answers learnt by heart to some new stimuli; we don’t adapt ourselves to the present and that’s why we suffer.
It is necessary a more obvious presence of the conscious at the confrontation with a circumstance and a more deeply analysis - and only then to decide if it’s necessary to let another automatic process to manifest.
The conscience has this power but unfortunately it doesn’t use it too often.
It must intervene in force and not to let the automatic processes to begin automatically; it has to analyze the new circumstances carefully and only then to decide if it lets an automatic process to manifest itself partially or totally through it.
So, it is necessary a permanent state of alert perception of the conscience; this state develops and becomes an automatic process if it’s often used (only then, when it becomes a reflex, we can say that we’re aware of what’s around us in that moment and in that place).
Developing this state of alert perception of the conscience, it’s also necessary to analyze very sharply the psychical automatic processes (its judgments) which are in our psyche, in order to see if they produce us happiness or suffering through their manifestation.
At a careful analyze of some judgments like those characteristic to the pride and anger, to the fear and sadness, etc which manifest in our psyche under the form of some psychical automatic processes, we’ll see that, in fact, these judgments are wrong (through their manifestation they destroy our harmony) and that it’s not advisable at all to let them to manifest in the future anymore (no matter of the circumstances).
Identifying through a constant analyze the mistake of judgment which characterizes them, we eliminate and replace them with some correct ones.
After that, these correct judgments must be practiced as often as possible regarding the judgments which previously produced the wrong judgments. So, through repetition, they become automatic processes which, this time, are favorable to us (they keep us away of suffering).
This process of repetition of the correct judgment is vital in the process of creation of a new automatic process.
But of course, for this repetition it’s necessary a conscious attention able to identify those circumstances which usually produced the wrong automatic process and not to let them anymore to manifest. We also have to support the manifestation of the correct judgments in those circumstances.
So it’s necessary a sustained and conscious effort to go to an end with this process of correcting the wrong judgments presented in the psyche.
One single awareness of the mistakes of judgment is not enough; anyway it must be repeated over and over again until the wrong automatic process is completely eliminated from the psyche and it’s replaced with a correct one.
As an example, let’s suppose that after the demarche included in the 4th chapter of the book, the reader will identify which exactly is the mistake of thinking specific to the anger; but, in order to throw it away completely from his psyche, it’s necessary a conscious repetition of the correct judgment, starting exactly from the moment when the exterior circumstances assimilated in the past begin to manifest themselves.
The repetition is “mater studiorum”: without this conscious repetition of the right judgment, the Psychical Harmonization won’t have a too great effect.
This process is not a game - it supposes a conscious action which requires a lot of effort.
Only those willing to make this effort (of constant analysis of the entire automatic processes from their psyche in order to eliminate the wrong ones) will be able to enjoy themselves of the results: the disappearance of the wrong judgments which produced suffering (like those specific to the pride and anger); and thus it will be obtained a state of psychical harmony characterized by the presence of some correct judgments similar with those specific to the obedience and calmness, to the tranquility and courage, to the detachment and temperance or to the hard-working and sincerity.
The link between the conscience and supraconscious
The Supraconscious is that “Voice of the Conscience” which knows when we have in our psyche some wrong judgments (one or more) and which signalizes to us this thing by the presence in the psyche (in the same time in which the wrong judgments take place) of the signal of psychical suffering (stress, anxiety, agitation, state of “interior sick”, discomfort etc).
This signal is characteristic to each wrong judgment: one thing is the psychic suffering specific to the pride (to the conceit, to the vanity), another one is that specific to the anger and a total different one is that specific to the fear or sadness. But all can be characterized as being states of “sickness”, of “agitation”, of stress and anxiety.
But how does the Supraconscious know that a judgment is wrong?
The vegetative nervous system (of the physical body) knows that a hit, a cut or a burn is not good for the physical system (they may lead to its destruction).
When it perceives them, it sends specific signals of pain which can be followed or not by the central nervous system (the equivalent of the conscience from the psyche).
This pain can’t be learned but only felt from the very first time when we are faced with the disturbing stimuli (hits, fire, etc.).
In the same way, the psychical suffering is not a social product (meaning that it can’t be learned); it acts and manifests spontaneously and as soon as a wrong judgment is present in our psyche.
In other words, the Supraconscious knows which judgments are wrong and which are correct even before they are formed.
These judgments are built by the conscience, taking into consideration the signals which come from the Supraconscious.
This is like a teacher who doesn’t teach a student what to think but he only urges him to think; and when he thinks correctly, the teacher stimulates him (through signals of happiness and harmony, through a good score); and when he thinks in a wrong way, the teacher warns him (through the signal of suffering, through a slapping or through a small score).
In other words, the student learns by himself and the teacher only guides him (he doesn’t teach him) how to learn by himself through the specific mechanisms mentioned above.
The signals received from the “teacher” (the Supraconscious) show to the “student” how well did he learn, how well does he integrate himself in the harmony of the systems he belongs to (in what extent he acts for the maintenance of their existence).
The obtained score and the received signal are the only results of the student’s hard-working (of the conscience).
So the immediate cause of the signal of psychical suffering or of that of happiness is only his own conscience; the suffering appears if we sustain in our psyche some wrong judgments: the happiness exists as long as the process of correcting them lasts; the state of harmony and wellbeing (neither of suffering nor happiness) exists for the rest of the time.
From all these, it can be drawn the conclusion that the most important cause of our psychic suffering or happiness is only the work of our own conscience; that is, if it creates correct judgments or, by the contrary, some wrong ones.
We can also see that if we judge correctly all the time, the psychical suffering doesn’t have any reason to appear.
It appears just for announcing us when we think in a wrong way. But it is also the signal which shows us when we have to start a self-analysis of the judgments we have at a certain moment, when the psychical suffering is present in our psyche.
So, when it appears we can be sure that exactly in that moment one or more wrong judgments take place in our psyche (wrong automatic processes); that’s why it is advisable to start right in that moment their analyze, in order to understand in what that mistake of judgment which characterizes them, consists in.
What exactly means that a judgment is wrong?
A judgment is wrong when it doesn’t reflect the reality as it is in that moment (there’s not a clear perception of the reality).
The judgments (the mental attitudes) are always followed by some actions: certain judgments and attitudes produce certain actions and not other ones.
The judgments which generate actions meant to the maintenance and the development of the System of the Systems harmony (with its different component elements: the Social system, the Natural system, the system of the human beings, the systems of the other beings) can be called correct judgments.
But the judgments meant for the destruction of the harmony will be called wrong judgments.
They are those judgments which urge to the breaking the laws of organization of the different systems, laws which are immutable.
For example, the man belongs to a social system in which he must integrate himself as an element and in which he must cooperate with the other elements in order to maintain the harmony and the existence of the social system and thus of his own.
These judgments which lead to actions which try to break this cooperation (and thus jeopardize the harmony and the existence of the social system and even of its own one) are wrong judgments from those systems’ point of view (they lead to their destruction).
Such judgments are those specific to the pride and anger, to the fear and sadness, to the laziness and greed and to the debauchery; and if all these are put into practice, they lead in one way or another to the bigger or smaller destruction of the systems mentioned above.
We’ve also mentioned before that these judgments are pointed out- with the signal of psychic suffering-by the Supraconscious as promptly as the beginning of the physical destruction of the body is pointed out by the signal of physical pain.
It’s clear that this institution of the Supraconscious exists and sends signals to the conscience, depending on the wrong or the correct judgments (defined in the way showed above) which are sustained and let to manifest in the psyche. It’s also clear that certain judgments are always assimilated with certain signals and not with other ones.
For instance, to the anger there’s always assimilated a specific state of psychical suffering and everybody knows that you can’t sustain in the psyche judgments specific to the anger and, in the same time, to have a state of relaxation, tranquility and total peace.
So the apparition of the state of suffering specific to the anger –when we keep in our psyche some wrong judgments specific to it-it’s an inexorable psychical law.
The same thing happens with the others: the pride, the fear, etc.
Obviously, there’s a psychical institution which links the judgment- a certain kind of judgment- by a state or a signal, by a certain state of suffering or happiness and not by another different one.
We formally named this institution “the Supraconscious” or the “Voice of the Conscience”.
The name is not important; what it’s really important is only to realize the existence of this institution, the existence of this law which inexorably links some specific judgments by some specific states and not by other different ones.
Another obvious thing can be noticed: when the specific state of psychical suffering appears, it is like a prefiguration of the psychical or social suffering, because it always signalizes to us the existence of a judgment which, if it is put into practice, leads to the destruction of our own and surrounding harmony.
Probably such association of the sensation of pain with these actions was made during the evolution and the development of the human species (now being a characteristic of the species, given by birth); the same thing happens in the case of the association of certain kinds of judgments with certain kinds of specific actions, which finally will lead to the physic destruction; it was probably made during the evolution of the species; in this moment this assimilation being something given to us by birth.
So, this ability of prediction of the one of the psychic institution (which was conventionally named the Supraconscious) regarding the “results” (pain or physical pleasure) of different kinds of judgments, could be the result of the species’ evolution.
Anyway, the fact that it exists it’s certain.
We consciously can make use of it; but we have to pay attention to its signals (especially to those of psychical suffering) in order to correct them and not to be faced with the situation in which we can’t put them into practice or in which we realize that, in fact, they lead to the total or partial destruction of our own system and of the other ones, too.
This thing was observed by all the other people before us; the memory of the species can draw our attention from time to time by sending the specific signal of psychical suffering.
It’s only up to us if we take this signal into consideration or not in order to harmonize ourselves in a superior manner (what we all probably want) or if we repeat over and over again the predecessors’ mistakes or our own ones.
And I would say our mistakes because the Supraconscious has always made its duty and every time when we let to manifest in ourselves, let’s say the feeling characteristic to the anger, fear or sadness, it has warned us by sending the signal of specific suffering.
But we are stubborn in not taking it into consideration (mainly from reasons regarding the “social culture”, from the desire of not being “different” from the others, from “the instinct of herd”) although we have noticed that letting them to manifest we harmed ourselves, destroying the harmony of the different systems which we belong to and/or the harmony of our own system.
It’s time to give up at the instinct of herd and not to perform different actions only because we have to imitate (from the tendency of being like the others) no matter if this harm us or not (if they destroy our harmony or not).
Listening to the Supraconscious signals we have to start a very careful analysis of the wrong judgments in order to correct them before they take place.
So it’s time to put into practice the keys and the methods of the Psychical Harmonization and to correct our wrong judgments from the psyche and thus to increase the harmony and the state of happiness.
The emotions seen as signals
The emotions, what is generally understood through emotions, are those states and signals send by the Supraconscious in order to indicate the state of the human being’s psychical system at a given moment.
As I’ve already mentioned, they are intimately linked by the judgments which produced them.
When we keep in our psyche some wrong judgments the Supraconscious signalizes to us this situation immediately through a state of specific psychical suffering appeared under the form of what is generally called “negative emotions” like: the fear, the terror, the anger, the fury.
The disgust, the sadness, the despair etc. or “negative feelings” like: the hate, the antipathy, the aggression, the jealousy, the envy, the despise, the remorse, the disappointment etc. or “negative dispositions” (to be in a bad mood, to be pessimist, aggressive, etc.).
These negative emotions, feelings or dispositions disappear only if the wrong judgment (for e.g. specific to the anger and the pride, to the fear and sadness, to the laziness, etc.) is corrected.
When this thing happen and when we begin a more or less conscious process of replacing these wrong judgments with other correct ones, the Supraconscious signalizes immediately this thing by sending us signals of harmony’s restoration; they will last as long as this process of restoration takes place. After that they will cease to manifest.
These signals of the harmony’s restoration appear under the form of what we generally called “positive emotions” like: the joy, the happiness, the ecstasy, the surprise, the anticipation, the surprise, etc. or “positive feelings” like those of appreciation, optimism, enthusiasm, appreciation, etc.
When the harmony is maintained, the Supraconscious sends signals of harmony which manifest themselves under the form of some “dispositions of normality” (of relaxation, of comfort and of wellbeing in general) or of some permanent feeling like: the unconditioned love, sympathy with all the people around us, respect for themselves, etc.
Thus the emotions appear as being obviously conditioned by the kind of judgment we have at a given moment; in fact they are signals of the Supraconscious which points out exactly this thing.
The false expectation
Most of our judgments are, first of all, predictions of the future according to which we’ll then act.
If these predictions of the future are wrong; I mean if when we put them into practice we don’t obtain what we expect to; it means that that judgment is wrong, that it’s characterized by a false expectation.
For example a judgment specific to the pride says:
“I will beat him because in this way I’ll feel much better”.
We put it into practice and see that we were deceived; we don’t feel better - we are agitated, we have physical lesions after the fight, we are worried about the lesions we made to the other one and about the possibility that he or some of his friends could revenge, etc.
The cause of any wrong judgment is what we call false expectations.
We expect to happen things which are impossible to happen such as:
- everybody must do what we want them to do;
- we don’t have to be faced with different problems in all what we do;
- we want that some things to remain the same for ever;
- we want to be changed only those things whose change depends only by ourselves, but without being necessary to do anything special for this;
- if we rise against some things impossible to be changed, we want them to change.
So we can speak about different forms of manifestation of the false expectations like: the permanent attachment, the ignoring of the resistances, the revolt, the obsession, the indecision, the regret and the groundless hopes.
All the existing systems are characterized by the phenomenon of the movement seen as an immutable and absolutely necessary law for the maintenance of their own existence.
All the things change in order to adapt continuously at the new circumstances which appear ceaselessly in the System of the Systems.
Those which don’t make this change and don’t adapt themselves on due time, are destroyed, are stopped to manifest anymore because they disturb the dynamic harmony of the System.
The attachment
The attachment of something means to get tied of that something.
If we deeply realize that this link, this attachment of an object, of a human being or creature, of a phenomenon is not and it can’t be anything more than a temporary state which sooner or later is about to destroy itself, (and then we attach of other objects, beings, states) in the moment of breaking the link we won’t be surprised and we’ll accept it as it is (especially if it is impossible to be restored –a being dies, some objects burn, some states are created by some unique circumstances which will never happen again, etc.).
So we’ll realize this change of the system’s condition and we’ll adapt to it immediately without any supplementary commentaries (of sadness, of anger, etc.) which anyway are useful to nothing else but to the prolong of our suffering, of our period of adaptation at the new conditions and restoring of the system’s harmony more or less destroyed by that change.
If we have in the psyche some wrong judgments like the permanent attachments, I mean if we expect- obviously in a groundless way- as a link with an object, being or state to last forever, it’s clear that the signal of psychical suffering will immediately appear in us, indicating the presence of a wrong judgment.
The false expectation which characterizes the permanent attachments is that previously mentioned and it’s obvious that it’s an expectation which will never be fulfilled: all the links or the connections in the creation are only temporary.
This is the condition of any systems existence: as its elements to be able to move freely and to perform actions specific to the system they belong to at a given moment.
We don’t have to meditate too deeply to see that the permanent attachment of something is a form of wrong judgment characterized by a specific false expectation.
If it’s updated in some specific actions (the refuse of accepting the change) it will lead to the partial or total destruction of the being’s own system (for e.g. the cases of suicide).
The suffering which accompanies the wrong judgments specific to the permanent attachments (specific to the sadness, the depression, the anger or indignation) warns us to take immediately the necessary measures in order to correct these judgments or to eliminate them from the psyche. Otherwise the harmony of our own system will be destroyed.
If we are aware of this and don’t let to manifest in our psyche some psychical automatic processes specific, to the anger or sadness, we can act promptly at the apparition of these signals in order to guilty restore the systems harmony.
If we don’t continue to “sleep” or to act on “automatic pilot” and thus to suffer, we can’t consider ourselves guilty for its presence in our psyche. We have to realize that the single and unique cause of the psychical suffering is inside of our psyche: I mean, we allow to the wrong judgments to manifest there.
Throwing away this cause, we also throw away the suffering which is its consequence.
The regret
There are two forms of manifestation specific to the permanent attachments: the regret and the groundless hope.
In the case of the regret we attach ourselves by the past, by an unreality, by a link with an object, a being or a state which doesn’t exist anymore and we want to restore that link how it was.
In this case the false expectation is obvious; each moment is unique and impossible to be repeated because of the infinite number of factors which interact in order to produce it; due to the continuous changes which characterize the creation, it will never be reproduced exactly in the same way.
That’s why it is an absurdity to expect a broken link to be restored exactly how it was before.
Another form of the regret is to consider that, in a given circumstance we could have acted in a different way that we did.
And this is an obvious false expectation, too.
For us to perform an action at a given moment, an infinity of causes work together, producing the effects specific to those causes and not to other different ones.
In other words, at a given moment someone, depending on the psychical limitations, can perform only a certain kind of action and not another one.
We could speak about the so-called “predestination of the moment”.
In a given moment you can perform only a certain type of action and not another one. Of course, in the next moment you can perform another different action; and you can do this because the infinity of causes which contributed to its happening changed comparing to the previous moment.
Each of our decisions and actions performed at a given moment, are not made independently by the rest of the circumstances presented in the System of the Systems at a given moment, but dependably – and strictly dependably - by them.
That’s why to regret that we didn’t act in another way that we did at a given moment it’s a false expectation; at a given moment we couldn’t act differently than we did, because of the infinity of causes which were acting then.
Let’s say that we made something wrong and later we would suffer.
For instance, we fight with someone because of the pride and we have some ribs broken.
To regret the fight is a false expectation; in that moment- due to the circumstances, to the presence in us of the pride and anger and due to the lack of conscience-all we could do was to fight.
This doesn’t mean that we don’t have to learn something from the mistakes we made (even if we don’t regret them-because in that circumstance we couldn’t have acted in another way) and not to repeat them in the future.
In the example from above what we learned was to be more aware and not to let ourselves ruled by the pride or the anger and to realize that where’s a fight ,there are always consequences, too (the pain).
At a given moment we make some choices considering the information and the circumstances specific to it; in the future we’ll take a decision similar with that we took in the past.
The condition for taking another decision, totally different of that we took at a given moment, is to have other information and circumstances than those specific to that past moment.
All the circumstances from a certain moment lead to a certain effect and not to another one (this effect is unique and can’t be changed).
In other words, at a given moment we couldn’t have performed other actions that those we had already performed. (specific to the infinity of causes from that moment); but now, in similar circumstances, we can perform other actions totally different of those previously performed because the circumstances are only similar and not identical.
So, some circumstances changed, allowing another type of action to be performed.
To regret the past means to bear in our psyche a wrong judgment (that’s why the regret is accompanied by a specific psychic suffering); but to learn from the past’s mistakes and not to make them again in the present is a correct judgment.
The past can’t be and couldn’t be changed (the same circumstances generate the same effects and not other different ones); but we can learn from the past mistakes in order to adapt ourselves much better to the present and to the future.
The hope
The groundless hope is a false expectation, too.
We expect that some factors exterior to us to solve the problems which can be solved only by ourselves and not by anybody else; or we expect us to solve the problems which can be solved only by the others.
In order to identify what we can do and what we can’t, it’s necessary a careful analysis of ourselves and of the environment.
In this analysis we are helped by the signals of the Supraconscious.
- for instance, when we’re angry or sad with somebody (“if somebody would come and take my anger and sadness away, somebody to fix all the things..”) we can be sure that exactly in that moment in our psyche there is a wrong judgment linked with a false hope (false expectation).
And this thing is pointed out by a specific psychic suffering.
It is only us who can really throw away our own anger and sadness (in a real way and not in a superficial one) – through the Psychical Harmonization specific methods.
- when we’re sad because someone is sad, too and when we think (having a groundless hope) that we can help him not to be sad anymore, we are faced with a false expectation; only the sad one can really get rid of his sadness through a deep awareness, through the identification and repetition of the correct judgments opposite to the wrong ones (which are specific to the sadness).
The groundless hope is a dream, a chimera.
We want to be different but we don’t know how it is possible or if it is possible.
So we expect something we don’t know for sure what it is and that’s why we aren’t able to integrate ourselves efficiently in the present.
The well-grounded hope is not a hope anymore; it is a plan, a science.
We know how we can change something, we know exactly and clearly (through a deep understanding) how a change will take place and we act determined, following the stages of the plan one by one in order to put it into practice.
The groundless hopes are some false expectations.
The correct expectations (the well-founded ones) are correct predictions, are science based on the knowledge of the immutable laws of the systems in which we manifest ourselves.
The ignoring of the resistances
In all that we want to do or we do, we are faced with some bigger or smaller resistances, depending on the circumstances
No matter of what we want to do, no matter how insignificant is the action we want to perform, some resistances, of one kind or another, will undoubtedly appear.
The resistances are all that opposes to the reaching of an objective we may have at a given moment.
And it’s important to realize that no matter what the objective is; the resistances will appear for sure.
The wrong attitude towards the resistances means not to expect them to appear, not to predict them or not to take them into consideration in all our actions.
To ignore the resistance (not to accept their existence) is a form of false expectation and it leads to the extension of the period of time necessary for the passing over these resistances.
The systems are continuously faced with a change which may lead to the disturbing of the harmony of these systems (pointed out by the alarm’ signals; in the case of the psyche, by the psychical suffering).
In order to restore the harmony, a specific action is necessary; but the all kind of resistances made by the disturbing elements and systems which disturb the harmony, will always oppose to that action.
If these resistances are not taken into consideration-as some natural things which may always appear-, if they are not objectively analyzed and eliminated one by one, then the period of time necessary for their elimination becomes longer; in the same time the period of time necessary for the harmony’ restoration and the duration of the alarm signal (of suffering) increases, too.
This signal of alarm disappears only when the harmony is restored and the resistances of the disturbing elements are let behind.
When these resistances appear and we revolt against them but don’t do anything to eradicate them, we waste our time with an useless revolt; the resistances don’t disappear if we’re angry or sad because of their apparition, but only if we perform some precise and specific actions for their elimination.
And these actions can be much better performed if we avoid to bear in us the wrong judgments linked by the ignoring of the resistances (for e.g. those specific to the anger or sadness).
The revolt, the ignoring of the resistances leads only to the lengthen of the period of adaptation to the change which affected the harmony of our system and of the systems around us.
This lengthen of the period of reaction at the action of the disturbing elements, allows them to produce bigger and bigger damages; they are not disturbed when we revolt against them, but when we perform some specific concrete actions in order to eliminate them.
Knowing all these, we can understand why, when we lengthen the period of adaptation to different resistances by ignoring them (through a sort of refuse of their acceptance characterized by phrases like:
“it can’t be in this way…”, “it should be different…”, said and sustained in a moment when we see that “it’s in this way and not in another one”),
by using the useless revolt against them, we receive the signal of psychical suffering (in its specific forms of anger, sadness, fear, etc.) from the institution of the Supraconscious.
Thus we are informed that in that moment there are some wrong judgments in our psyche, of the same type like those of ignoring the resistances.
Let to manifest they increase the present disharmony of the system.
So it’s absolutely necessary to throw them away as soon as possible (by understanding why they are wrong) and thus to restore the harmony of our own system, by sustaining some correct judgments in our psyche.
In this context the suffering appears when we don’t adapt ourselves efficiently and quickly to the change produced by some judgments linked by the change or the action meant to restore the system’s equilibrium.
The obsession
Obsession, as a psychical signal, appears when a change of the system took place and we are late in adapting ourselves at this change (to restore the harmony destroyed by these change).
As a psychical signal, the obsession appears as a form of manifestation of the psychic suffering which increases in intensity with its each repetition.
It is transmitted to us by the Supraconscious which warns us in this way that we have some wrong judgments (some false expectations) in our psyche which deter us to adapt ourselves efficiently and promptly to a change which influenced negatively the harmony of our own system.
The signal appears when we get in touch with a new stimulus and we don’t manage at all to adapt to it.
An eloquent example is that in which someone brings a big closet and puts it in the middle of the house we live in.
When we first get in touch with this change and we’ll try to adapt to it (for e.g. to put the closet in a corner or to take it out, restoring in this way the harmony and the order from the house) But we are “obsessed” by this closet; every time when we want to do something in the house, we’ll be blocked by it.
So the obsession appears as being the continuous repetition of a signal of alarm as long as the stimulus which produced it (the disturbing element of the system’s harmony) is not deterred to manifest itself anymore.
Thus the obsession, as an alarm state, disappears only when the system’s harmony is restored (the closet is moved back).
The indecision
The indecision is closely related with the maintenance of some obsessions in our psyche.
When a change appears, we must adapt ourselves immediately to it; when a disturbing element starts to manifest, it must be eliminated as soon as possible if we don’t want to increase more the damages made by it in the system.
The more undetermined we are, the more we lengthen the period of reaction, of restoration of the destroyed harmony and in this way we increase the disharmony.
So the state specific to the indecision and the hesitation is a signal of alarm, too, a specific form of the psychical suffering.
It appears only when we hesitate to take the decision of acting while the disturbing elements continue their destruction; it also appears when the action is absolutely necessary but we don’t perform it (for e.g. someone hits us with a stick and we still hesitate if to defend ourselves or not, in the conditions in which we could make this thing if we wanted to).
Indecision, as an alarm signal, indicates to us that in that moment we have in our psyche one or more wrong judgments characterized by different false expectations specific to the obsession; in fact we expect that someone else to perform the actions which can be made only by us or we expect that all our actions to lead to a greater harmony; indecision may also appear from the fear of not making any mistakes.
Observation: we don’t have to hurry up in making some choices; a careful prediction and analysis of the actions are absolutely necessary; but we can’t stay away of the mistakes every time.
Anyway what’s really important is to learn something from these mistakes and not to make them again.
In order to reduce the period of indetermination and indecision (and thus the period of time in which the signal of psychical suffering corresponding to them manifests) it’s necessary a deep and aware analysis; this analysis must be started exactly in the moment when the indecision appears in order to identify the correct information we need for taking a correct decision (whose purpose is the harmony).
Indecision and hesitation with their corresponding obsessions can last more if we continue to postpone the analysis of the element, state or situation about which we have to take a decision.
But attention: this postponement doesn’t solve the problem, but only delays it , making longer the psychical suffering characteristic to the state of hesitation (agitation, anxiety, stress, etc.) which accompanies the wrong judgments; they prevent us of a conscious analysis and makes us to postpone the restoring of the harmony.
A case study: the love
So, the common love known by the majority of the people includes a lot of elements which interact each other.
-the obsession and indecision,
-the groundless attachment,
-the sexual attraction,
- the effective love which can manifest itself as a trade - love or as an unconditioned love.
We also have to mention that the love is intimately linked by knowledge. We love only those people we know better.
2. Those two people start to ask questions one to another trying to know each other in order to see if they have the same common interests (of one kind or another). If they realize that they have something in common, they decide to continue to see each other.
3. Starting with the second and the third meeting, inside of them begin to manifest the obsession and indecision considered by many people as clear signals of the “falling in love” (if you think of him more and more, it’s clear that you’ve fallen in love). However they are nothing more than some signals appeared at the contact with a new stimulus and we don’t know yet what kind of attitude to adopt towards it.
When this decision is taken, the obsession disappears; if we put the closet in a corner, it won’t bother us anymore; or if the status of the other one is clarified (she or he becomes a stable boyfriend/girlfriend or husband/wife) the obsession for him or for her ceases to manifest.
So the obsession characteristic to the “falling in love” lasts only as long as the status of the other one is uncertain (we haven’t decided yet what to do with him/her, how deep we’ll involve in this relation), as long as we are undecided about an aspect or another of the relation.
The corresponding obsession and indecision may also appear in the case of the “fictive fallings in love” from the distance; when we like someone although we know him/her only from sight or very little.
In this case, in order to eliminate them from the psyche, it’s necessary to declare our intentions for the other person as soon as possible being prepared in the same time for a failure, too (the sooner our declaration is made the smaller the possibility of a failure is).
When the obsession and indecision appear, it’s necessary to act immediately to eliminate them through the exact clarification of the type of relation we have with the other one at a given moment.
If we don’t specify our position, we have to know that it won’t specify by itself; to believe the contrary is a false expectation.
4. When the positions in a relation start to be more and more clearly defined, the obsession and indecision disappear; but because people are not careful, some wrong judgments appear in their psyche; those specific to the groundless attachments.
This thing is obvious when the quarrels and the total or temporary separations will appear. Then, the false expectations specific to these groundless attachments and to the overlooking of the resistances, will manifest (how are those specific to the anger, to the revolt, to the sadness or the depression).
The psychical suffering which accompanies them shows us that we judge in a wrong way, that we aren’t aware of the fact that all the links from the creation are temporary, lasting more or less and that they finally end.
The paradox is that because of the wrong social culture, the sufferings which point out these groundless attachments are wrongly understood as signals of love: “how much I loved him…”, “how much you love him…”etc.
Correctly it should be said (although it could appear tough):
5. The normal love (which doesn’t produce suffering) is that which doesn’t know the obsessions and indecisions (because through analysis it eliminates them as soon as they appear) or the groundless attachments (because he doesn’t strengthen them in itself; and if it sees that they begin to manifest, it eliminates them immediately through understanding).
In the case of the falling in love there is one more aspect which can hardly be seen because of the so many obsessions and attachments; this is that of wanting all the best for the other person.
-the trade-love appears as a wrong judgment when we help somebody to harmonize himself/herself at a superior level, thinking that he or she will also help us as much as we helped him/her. In this case the false expectation is to consider that if we offer something to somebody, that person will give us back as much as we offered to him/her; this thing is obviously impossible.
Some people can offer more, can make much more good than the others; and for the system to work well, they must make as much good as they can. It also must be said that each element has to make that kind of good it can make better.
-the gift-love appears as a correct judgment and it consists in offering to the others as much as you can without expecting from them a gift as big as yours.
When the elements of a system pull together for the system’s harmony, each of them must perform some specific actions.
There’s one more aspect which must be clarified: if you make something good and you expect to be rewarded for this, you have to know that you’ve got a wrong judgment in the psyche (specific to the trade-love); it’s well-known the fact that you are not always rewarded for what you’ve done (at least for the moment).
A correct judgment means to consider that you have to do as much as you can to help the others because you’ll be rewarded sooner or later by the exterior and by your inner state (specific to the judgments of the unconditioned love-gift).
So, if we eliminate from the phenomenon of the “popular falling in love” all those elements which produce nothing but suffering (being characterized by some specific false expectations like: the obsession and indecision, the groundless attachment and the trade-love), we’ll know the real love, the only one worth to be sustained in us (because it maintains our harmony).
Observation: Even if we don’t have it, when someone has it for us, the gift-love is accompanied by a feeling of safeness, of good. (we know that there’s always someone who can help us when we’re in need).
Other forms of the judgments’ distortion
Other forms of wrong judgments characterized by a specific type of false expectation are:
1. The personalization
It consists in expecting that a certain effect (state, situation, phenomenon) to have one single cause.
Due to the more or less obvious links of the each element of the system with all the other elements and systems, any action which takes place in a system happens because of the participation of a lot of elements (finally, even of the entire elements).
For an effect to take place, an infinity of causes participates but only a few are more important. But an effect never has one single cause.
For a given circumstance, a lot of important factors are “guilty” and also an infinity of other ones which sustain the first factors (they make them possible).
2. The inflexibility
It consists in expecting that a phenomenon to manifest itself, at a given moment, either through one of its extremes or through the opposite one, ignoring the fact that, most of the time, the phenomena’s manifest between extremes.
So, the things can’t be absolutely good or absolutely bad; they are good in certain circumstances (of time and space) and bad in another ones.
The radicalism in thinking is a wrong judgment often met, which appears because we hurry up to “jump” at the extremes without a careful analysis or observation of the other hues.
3. The restriction of the perceptive field
It consists in reducing the whole at one single element of it and in analyzing it as a whole. It also consists in taking into consideration only that aspect and disregarding the other ones, however pretending to have a correct and well-founded judgment.
For instance, the judgment like:
“Vasile is stupid! He can’t understand anything…etc”
is characterized by a mistake of judgment which restrains the perceptive field.
“Vasile (like any other person) understands a lot of things, except one (a specific one from the infinity of things; and that’s why it requires our understanding, not being representative for his entire being); there’s no problem here because, obviously, nobody can understand everything (the infinite in which we manifest ourselves, is really an infinite).
The forms of restraining of the perceptive field are:
- To exaggerate a minor difficulty, to supra -generalize it, making it bigger than it really is. This exaggeration can be accompanied by some formulas such as: “always” and “never”. Judgments like: “you never listens to me…”, "you always yell”, are obviously wrong.
- To expect that some things to have only positive aspects or only negative ones. When we keep in ourselves such false expectations, it’s obvious that an optimistic or a pessimistic deformation of the reality took place, deterring us to adapt efficiently to a given situation.
As I’ve said, each situation has positive aspects and negative ones; but if we analyze them carefully, we can identify and use them for a better harmonization of ourselves. If we don’t do this, we’ll suffer.
4. The dogmatization
It consists in expecting that only what we know is the real truth, even if we haven’t checked this personally .
It’s obvious that there’s a difference between to think something and to know something, between to have an opinion about something and to have knowledge about that something, between to perceive a thing directly and to hear about it from other people.
Clearly, we have here two different aspects which mustn’t be confused. But upon this aspect we’ll come back later.
5. The labeling
It consists in expecting to know a situation better and to take decisions knowing everything about it although we didn’t check that situation or phenomenon carefully, deeply and from many points of view.
A situation can’t be known “from a glance”; it is necessary a serious study and a careful analysis of the details.
In order to give a verdict about a situation or a phenomenon, we must study it carefully and for a long period of time; and even after we do this it’s necessary to stay open for new information which may appear in the future (and which obviously could change the “verdict”)
