Свобода как условие самореализации личности кратко: Свобода как условие самореализации личности: понятие, значение

Разработка урока по обществознанию «Свобода – условие самореализации личности. Свобода и её ограничители. Выбор и ответственность за его последствия. Гражданские качества личности»

Задачи:

Знать и осознавать свободу человека. Определять свой выбор и нести ответственность. Знать гражданские права.

Уметь: Правильно выбирать свободу своего выбора и нести ответственность

План:

1. Свобода человека.

2. Мера свободы.

3. Ограничение свободы является.

4. Свобода и ответственность.

5. Гражданские (личные) права человека и гражданина

Выводы.

Итог урока.

1. Свобода человека — это его самореализация, осуществление и воплощение своего человеческого потенциала, самореализация осуществляется не в вакууме, а в реальной материальной природной и социальной среде.

Поэтому она неизбежно наталкивается как на содействие, так и на сопротивление всяких обстоятельств, в том числе и общественных. Это сопротивление есть важный ограничитель свободы человеческой жизнедеятельности. Человек свободен до тех пределов и постольку, до каких и поскольку он может преодолевать это сопротивление.

Если не может, он не свободен. Отсюда, между прочим, следует, что объективный мир несет в себе определенные элементы человеческой несвободы, объективность как таковая в определенной мере противостоит свободе.

В этом отношении духовный мир человека обеспечивает совершенно иные условия. Человек может, как он хочет, оперировать с духовно-идеальными объектами, создавать из них любые сочетания, конструировать любые самые фантастические образы. Другим, не менее мощным барьером свободы человеческой жизнедеятельности является сопротивление мира общественных отношений. Каждый человек живет и действует в реальном мире социальных взаим

Свобода как условие самореализации личности

Свобода выступает как необходимое условие самореализации личности. Оно возникает тогда, когда человек имеет знания о своих способностях, о возможностях, которые дает ему общество, о способах деятельности, в которой он может реализовать себя. Чем шире возможности, создаваемые обществом, тем свободнее человек, тем больше вариантов деятельности, в которой раскроются его силы. Но в процессе многогранной деятельности происходит и многостороннее развитие самого человека, растет духовное богатство личности. 
Итак, согласно этой точке зрения, критерием социального прогресса является мера свободы, которую общество в состоянии предоставить индивиду, степень гарантированной обществом индивидуальной свободы. Свободное развитие человека в свободном обществе означает также раскрытие его подлинно человеческих качеств — интеллектуальных, творческих, нравственных. Это утверждение подводит нас к рассмотрению еще одной точки зрения на социальный прогресс. 
Как мы видели, нельзя ограничиться характеристикой человека как деятельного существа. Он также существо разумное и общественное. Только с учетом этого мы можем говорить о человеческом в человеке, о человечности. Но развитие человеческих качеств зависит от условий жизни людей. Чем полнее удовлетворяются разнообразные потребности человека в пище, одежде, жилье, транспортных услугах, в духовной области, тем более нравственными становятся отношения между людьми, тем доступнее для человека делаются самые разнообразные виды экономической и политической, духовной и материальной деятельности. Чем благоприятнее условия для развития физических, интеллектуальных, психических сил человека, его моральных качеств, тем шире простор для развития индивидуальных, присущих каждому отдельному человеку свойств. Чем человечнее условия жизни, тем больше возможностей для развития в человеке человеческого: разума, нравственности, творческих сил.

Свобода как условие самореализации личности

Свобода
как условие самореализации личности

Свобода выступает
как необходимое условие самореализации
личности. Оно возникает тогда, когда человек
имеет знания о своих способностях, о возможностях,
которые дает ему общество, о способах
деятельности, в которой он может реализовать
себя. Чем шире возможности, создаваемые
обществом, тем свободнее человек, тем
больше вариантов деятельности, в которой
раскроются его силы. Но в процессе многогранной
деятельности происходит и многостороннее
развитие самого человека, растет духовное
богатство личности.

Итак, согласно этой
точке зрения, критерием социального прогресса
является мера свободы, которую общество
в состоянии предоставить индивиду, степень
гарантированной обществом индивидуальной
свободы. Свободное развитие человека
в свободном обществе означает также раскрытие
его подлинно человеческих качеств — интеллектуальных,
творческих, нравственных. Это утверждение
подводит нас к рассмотрению еще одной
точки зрения на социальный прогресс.

Как мы видели, нельзя
ограничиться характеристикой человека
как деятельного существа. Он также существо
разумное и общественное. Только с учетом
этого мы можем говорить о человеческом
в человеке, о человечности. Но развитие
человеческих качеств зависит от условий
жизни людей. Чем полнее удовлетворяются
разнообразные потребности человека в
пище, одежде, жилье, транспортных услугах,
в духовной области, тем более нравственными
становятся отношения между людьми, тем
доступнее для человека делаются самые
разнообразные виды экономической и политической,
духовной и материальной деятельности.
Чем благоприятнее условия для развития
физических, интеллектуальных, психических
сил человека, его моральных качеств, тем
шире простор для развития индивидуальных,
присущих каждому отдельному человеку
свойств. Чем человечнее условия жизни,
тем больше возможностей для развития
в человеке человеческого: разума, нравственности,
творческих сил.

Человек
в группе

Взаимодействие человека
с группой может носить характер либо
кооперации, либо слияния, либо конфликта.
Для каждой формы взаимодействия может
наблюдаться различная степень ее проявления,
т.е., например, можно говорить о скрытом
конфликте, о слабом конфликте или же о
неразрешимом конфликте. 

В случае кооперации
между членом группы и группой устанавливаются
доверительные и благожелательные отношения.
Человек рассматривает цели группы как
не противоречащие его целям, он готов
к поиску путей улучшения взаимодействия,
положительно, хотя и с переосмыслением
собственных позиций, воспринимает решения
группы и готов к поиску путей поддержания
отношений с группой на взаимовыгодной
основе. 

При слиянии человека
с группой наблюдается установление таких
отношений между человеком и остальной
частью группы, когда каждая из сторон
рассматривает другую как органически
единую с ней составляющую целого, являющегося
группой. Человек строит свои цели, исходя
из целей группы, в значительной мере подчиняет
свои интересы интересам группы и идентифицирует
себя с группой. Группа, в свою очередь,
также старается смотреть на индивида
не как на исполнителя определенной роли,
а как на полностью преданного группе
человека. В этом случае группа берет на
себя заботу о человеке, рассматривая
его проблемы и трудности как свои, старается
оказать ему содействие в решении не только
производственных задач, но и его личных
проблем. 

В случае конфликта
наблюдается противопоставление интересов
человека и группы и борьба между ними
за разрешение этого противоречия в свою
пользу. Конфликты могут быть порождены
двумя группами факторов: организационными
и эмоциональными. 

Первая группа факторов
связана с различием во взглядах на цели,
структуру, взаимоотношения, распределение
ролей в группе и т.п. Если конфликт порожден
этими факторами, то его относительно
легко разрешить. Ко второй группе относятся
такие факторы, как недоверие человеку,
чувство угрозы, страх, зависть, ненависть,
злоба и т.п. Конфликты, порождаемые этими
факторами, слабо поддаются полному устранению. 

Конфликт между членом
группы и группой неверно рассматривать
только как неблагоприятное, негативное
состояние отношений в группе. Оценка
конфликта принципиально зависит от того,
к каким последствиям для человека и группы
он приводит. Если конфликт превращается
в антагонистическое противоречие, разрешение
которого носит разрушительный характер
для человека или для группы, то такой
конфликт должен быть отнесен к разряду
нежелательных и отрицательных форм взаимоотношений
человека и группы. 

Однако часто конфликт
в отношениях внутри группы носит позитивный
характер. Это связано с тем, что конфликт
может привести к следующим благоприятным
последствиям. Во-первых, конфликт может
повысить мотивацию на достижение целей.
Он может вызвать дополнительную энергию
к действию, вывести группу из устойчивого
пассивного состояния. Во-вторых, конфликт
может привести к лучшему пониманию отношений
и позиций в группе, к уяснению членами
их роли и места в группе, к более четкому
пониманию задач и характера деятельности
группы. В-третьих, конфликт может играть
созидательную роль в поиске новых путей
функционирования группы, новых подходов
к решению задач группы, в генерировании
новых идей и соображений относительно
того, как строить отношения между членами
группы, и т.п. В-четвертых, конфликт может
привести к проявлению межличностных
отношений, к выявлению отношений между
отдельными членами группы, что может
предотвратить возможное негативное обострение
отношений в будущем.

90000 The End of the Human Condition by Jeremy Griffith 90001 This is a book that warrants serious thought. Particularly given the claims by Harry Prosen that it is a ‘masterpiece’ and ‘the greatest of all books.’ These claims would place its importance above say the writings of Meister Eckhart, Carl Jung or Dostoevsky. How are we to decide if these claims are legitimate or if they are emotive hyperbole? Griffith claims his theory is scientific — therefore it should be empirically verifiable and open to proof or refutation.In my view Griffith’s work falls far short of this ideal. In fact many of his claims are based on emotive assertion. He offers no empirical data to support many of his claims — therefore the reader is unable to reproduce his analysis and confirm or reject his findings. In circular fashion he claims people who reject his theory are being evasive and in denial. This tactic — of claiming the opponents of your theory are in denial while offering no data as to why you are correct — is one adopted by circular or pseudoscientific theories such as Marxism or Freudianism.90002 So let’s unpack Griffith’s analysis. Griffith’s main thesis is that increased nurturing of infants is the main driver in human evolution. He claims this is the «truth» that orthodox science has denied offering alternative explanation such as the invention of tools or language. Griffith seems to be on track here — although it is incorrect to say science has not acknowledged this fact. The most widely accepted theory in human evolutionary studies at the moment assumes that an intensification of parental care relative to other primates is central to the human emergence.For a detailed analysis of this literature I refer the reader to ‘The Evolution of Human Life History’ edited by Kirsten Hawkes which analyses the notion that an intensification of parental care is what drove human evolution. 90003 90002 This leads us to the other major flaw in Griffith’s work. He rightly argues that nurturing is important in human evolution — but he then makes the leap that nurturing in early infancy is what creates our adult personality. And why is science in denial about the role of nurturing in human evolution? Simple — scientists have damaged souls because they received inadequate nurturing and therefore they have institutionalised the denial of the role of nurturing into science itself.There are two problems here. The first is the assumption that infancy determines variation in adulthood personality. The second is that lack of nurturing in the background of scientists has produced the systematic denial of nurturing in studies of human evolution — which as I have suggested does not exist, with the role of intensified parenting being at the heart of contemporary human evolutionary studies. 90003 90002 Griffith believes the lack of nurturing in our background is the core problem at the heart of the human condition.He also argues that our personality is indelibly grafted into us during the first few years of life and that this is something that is determined and which we have little hope of changing or overcoming — that is by the time we reach childhood and adolescence the die is cast so to speak by the degree of early nurturing we receive. And it is the degree of nurturing that we receive that determines our ability to think clearly about the human condition. As he writes: ‘nurturing played .. [an] immensely important role in the formation of our character’ (240) elsewhere commenting that ‘lack of nurturing in infancy and early childhood … makes self-confrontation during the thoughtful early adolescent stage overwhelmingly depressing ‘(124).And again: ‘… the role and importance nurturing played in the maturation of our lives, have been unbearable for upset humans to admit’ (61). 90003 90002 This is where the fatal flaw exists in Griffith’s work. The major studies in human behavioural genetics undertaken by people such as Robert Plomin and Judith Rich Harris indicate that early nurturing explains very little of the differences in adult personality. Most of that variation — that is why my personality might be different to yours — is explained by heritable variation in addition to environmental influences outside the home that occur after infancy — that is amongst peers within the broader culture during childhood and adolescence.In this sense Griffith’s grand scheme of nurturing explaining variation in adult personality is not supported by current data. And what is his strategy in making his case — claiming in circular fashion that people who reject his thesis are in denial. This is not how science works. Griffith offers no data sets which can be used to replicate his findings. He merely piles on quote after quote from ‘authorities’ supporting his view without quoting any evidence against his view. This is Griffith’s primary method — what is called confirmation bias — one of the hallmarks of non-falsifiable theories.90003 90002 Upon this flawed foundation, for which not robust scientific data exists, Griffith constructs an entire system — in fact an entire model of how we are to construct a future civilisation. Because he believes that our character is indelibly grafted into us during infancy and early childhood he makes the further point that our ability to think clearly and honestly is determined by the degree of nurturing we received in our infancy. He also claims that our world should be ordered according to the quality of nurturing we have received in infancy for it is our degree of nurturing that determines the nature of our adult character and therefore our ability to think soundly.Consequently, it will only be those of us whose have a sound character as a result of early nurturing who will be free of insecurity and consequently able to develop a more truthful and honest understating of human nature and therefore help develop a new more psychologically healthy society . 90003 90002 When you actually begin to seriously investigate what Griffith is arguing the unscientific nature of his thinking becomes apparent and consequently the entire edifice of his theory begins to crumble.The most significant issue here is that there is very little evidence that differences between our individual characters are the result of nurturing in early infancy. Abuse and neglect outside the range of what is considered normal parenting can result in life long psychological problems that require significant therapeutic interventions. However, most of the variation that we see in human character is not the result of the degree of early nurturing we have received. Differences between individuals, based on the data of behavioural genetics, seem to be attributable to environmental effects outside the home (that is the broader culture and peer group) combined with hereditary influences.The most robust evidence in support of this view has come from twin studies. 90003 90002 These studies have shown that identical twins separated at birth and raised in different homes have quite similar characters. Most significantly they are more similar to one another than they are to their respective siblings in the adoptive home. This should not occur if parenting style and nurturing in the home determine adult character. This research is based upon a whole battery of psychological measures such as susceptibility to depression, schizophrenia and psychoses, as well as character traits such as degrees of happiness, timidity, confidence, introversion and extraversion.The only way to explain this phenomenon is that similarity in character evident in identical twins is due to hereditary factors. If nurturing did determine character, as Griffith claims, then identical twins separated at birth would show greater affinities to their siblings in their adoptive homes. The fact that they do not, and that they resemble one another more than their adoptive siblings, means that something else is involved in the formation of human character in addition to the influence of early nurturing.Given that identical twins share the same DNA, the only way to explain their similar characters is by invoking hereditary factors. These studies directly undermine one of the major foundation stones of Griffith’s theory, his consequent view of the world and how we should develop a future society. Once we realise that foundation stone is without any empirical support major aspects of his apparently liberating intellectual edifice begin to crumble. 90003 90002 For those who are interested I suggest Judith-Rich Harris ‘The Nurture Assumption as well as her No Two Alike which both detail the vast body of data against the notion that differences in adult character result from different parenting styles.The essential point here is that no matter how you alter the early parental environmental important aspects of character will not be affected. In other words genetic factors ‘push against’ and resist environmental influence, remaining invariant when environmental variables alter. Given that much of the variation in human biology — which includes height, body shape and hair colour — are based on genetic differences, it stands to reason that aspects of brain function underpinning human character vary in human populations.If this were not so then humans would be an evolutionary anomaly — that is a species with a nervous system that lacks genetic diversity. To assert such a position is anti-evolutionary. This is because for evolution or natural selection to operate there must be genetic diversity within the population. It is unlikely that the human brain is the sole exception to this universal fact of organic life on earth. 90003 90002 Griffith takes no account of these studies but merely makes emotive assertions that his view is correct — with the caveat that anyone who does not accept his theory is being evasive of the truth.This is kind of circular reasoning, presented in the absence of robust longitudinal data sets, is not how science works. Consequently, Griffith’s theory is non-falsifiable or not open to experimental refutation — which is a polite way of saying his work is pseudoscience. Therefore until he can produce a longitudinal data set indicating correlations between parenting styles, the degree of nurturing we receive in early infancy and variation in adult character, his work can only be described as pseudo-science.If Griffith is incorrect on this issue then it seems he is misleading and deceiving his readers and those individuals who believe he has discovered the indubitable truth about human nature. It should be added that I do not believe Griffith is deceiving people intentionally — in fact I believe he is a decent man with honourable intentions. However, honourable intentions do not necessarily produce robust, experimentally verifiable science. 90003 90002 The main reason I believe his ideas are deceptive, misleading and potentially harmful is that people may actually attribute various character dispositions they have to the degree and quality of nurturing they received in early infancy.Not only is this a scientifically untenable view but it may also lead individuals to make inaccurate interpretations of their own character and the character of other individuals, that far from being therapeutically beneficial, may actually cause more problems than they solve. If we wish to solve our psychological problems we need to know what their causes are. And attributing them to the wrong cause may result in years of pointless navel gazing and hashing over ones infancy and childhood — without any positive therapeutic outcome.90003 90002 There is another unusual aspect to Griffith’s nurturing hypothesis that rather circuitously ties in with his politics. Griffith claims that Left wing political analysis is oppressive, hindering liberty and the search for knowledge — and that the political Right is at the van guard of intellectual freedom and exploration, fulfilling our two million year search for knowledge. He extolls the virtues of leaders such as John Howard and Margaret Thatcher and her belief in liberty and other forms of neo-conservative ideology that developed during the 80s and 90s.This is legitimate as an ideological preference and there is — or was prior to the Global Financial Crisis in випуску 2008 — evidence that neoliberal free market ideology did deliver economic and social benefits as a result of opening up markets and reducing the power of unions. Thatcher was a big fan of F.A. Hayek who argued in ‘The Road to Serfdom’ that government regulation of markets would continually produce economic collapse. 90003 90002 What this means is that neoliberalism is not about any concept of abstract freedom — it is explicitly a model of how societies should be organised economically in order to create healthy and stable populations.In other words it was based on a moral assertion that neoliberalism is the best means of creating societies that are prosperous and that benefit all. This was based on the notion that increased profits will trickle down the social and economic hierarchy, raising the living standards of all and lifting people out of poverty. Since the 2008 crash this has been shown to be a fallacy — the waves of boom and bust resulting from the financialisation of markets eventually becoming a tsunami that has produced a global economic crisis, with the banks being bailed out, absolved of any responsibility and their mistakes foisted onto the general populace who are suffering under unjust and economically disastrous austerity measures.This is widely acknowledges by the world’s leading economic analysts — such as Paul Krugman and Joseph Stiglitz both of whom are Nobel laureates. In other words neoliberalism failed to deliver on its promises and is now considered a failed economic model that is responsible for the current state of social disintegration in Europe and America. 90003 90002 The point is much of Griffith’s polemic about «freedom» seems already dated and mostly a product of Cold War ideological battles and political developments that occurred in the 80s and 90s.At the moment those who are in denial of reality and who are supressing freedom and the search for knowledge are recalcitrant neoliberals who refuse to register the fact that their ideological preferences and economic models have failed to deliver on their promises. Real knowledge and insight is coming from people who are willing to abandon neoliberal dogma — which is currently eating away at the social fabric of our civilisation and the intellectual and political freedoms that should be at the heart of our democratic institutions.Griffith’s thinking and polemical attempt to ground his ideological preferences in biology seem dated and mired in pre-2008 economic debates. Recent history has basically shown his thinking to be redundant. I suggest Yanas Varoufaukis » The Global Minotaur: America, Europe and the Future of the Global Economy ‘if readers want a more serious and considered analysis of neo-liberalism that does not seek to naturalise it or somehow ground its supposed virtues biology. 90003 90002 What is even more unusual in Griffith’s theory is how he connects his political analysis with his nurturing thesis.Who are the strong and resilient — and hence well nurtured — members of our community? Griffiths claims it is conservatives who have the strength of character to take up the fight against idealism and fulfil our destiny to find knowledge. And who are the poorly nurtured and psychologically exhausted in our community? In Griffith’s view — wait for it — left wing activists, environmentalists, homosexuals and postmodernists. 90003 90002 For example, Griffith claims that postmodern theory is a symptom of childhood trauma and the current degeneration of society or ‘death by dogma’ that he feels pervades contemporary political life — that is ‘non-conservative’ political life.As he writes: ‘the totally dishonest, completely alienated, definitely autistic postmodernist movement’ is a symptom of being ‘corrupted / upset / hurt / soul-damaged in … infancy and childhood.’ In this context it is worth considering one of the foundational texts of postmodern theory, Michel Foucault’s ‘History of Madness’ which is one of the twentieth centuries most brilliant analyses of how we construct the mentally in the modern world. Interestingly this is what RD Laing — who is on Griffith’s hit-list of exceptionally sound or unevasive thinkers — had to say about «History of Madness»: 90003 90002 «This is quite an exceptional book of very high calibre — brilliantly written, intellectually rigorous , and with a thesis that thoroughly shakes the assumptions of traditional psychiatry.»90003 90002 So who are we to trust? Griffith’s uninformed condemnation of Foucault as the harbinger of` death by dogma ‘or Laing’s view that Foucault’s work is a brilliant piece of scholarship that has advanced human knowledge and our understanding of mental illness? Given Griffith seems to value Laing’s thought so highly, and is someone who is constantly quoted as providing support for Griffith’s thesis, the question then arises as to why they differ so dramatically in their assessment of Foucault? It may be that Laing actually read Foucault and understood him whereas Griffith seems more intent on making him a scapegoat for society’s ills and its unwillingness to confront the ideas articulated in his own work.Intellectually rigorous or death by dogma? I know who I would tend to side with. 90003 90002 The final irony here is that Foucault actually provides a powerful argument in support of Griffith’s main thesis — that is the cause of the current epidemic of mental illness and depression amongst human populations is not to be found in genetic factors but in the cultural, social and economic atmosphere within which humans have to struggle. Foucault would argue that civilisation, not genetic factors, makes people ill.This work is actually one of the major advances in our understanding of the history of psychiatry and of Western cultural attitudes to the mentally ill. I do not see how it could be conceived of as a dogma leading to collective spiritual death as Griffith claims. My concern is by promulgating such opinions Griffith seems to promote in his readers the sense that they understand these ideas and their supposed inherently malevolent nature. The problem is this kind of view is based on ignorance and misunderstanding of the very ideas Griffith dogmatically rejects.90003 90002 So what are we left with? A writer with conservative ideological sympathies and with a deep antipathy to postmodern thought and any critical analysis of the conservative world view. And somehow conservatives have been all along at the vanguard of human knowledge, fulfilling the two million year struggle to find knowledge. This is not really a serious scientific hypothesis but an ideological preference dressed up as objective biology. Griffith is entitled to his preference — but it definitely does not make for good science.Interestingly, his work seems to have attracted a significant number of neolibs who seem to have found a scientific validation of their world view in Griffith’s work. 90003 90002 I believe Griffith’s book is a thoughtful and sensitive work with noble motivations and aspirations at its core. It warrants thoughtful — yet critical analysis. Given the current vexed state of humankind any contribution as to how we are to get out of the mess we are in as a species is welcome. However, I do not believe he is offering robust and verifiable science.In this sense his work — and the grandiose claims of being the final word on the human condition — can be quite misleading particularly to those without a background in science. Hopefully this and my other reviews which deal with his anthropological writings which I have writen on Amazon will help readers develop a critical and informed attiude to his work. Also my SMH essay entiled Biologist Jeremy Griffith Examines Where The Human Race is Headed is online. 90003.90000 I see consequences on a daily basis as a doctor — RT Op-ed 90001 90002 90003 Tomasz Pierscionek
90004 90003 is a medical doctor and social commentator on medicine, science, and technology. He was previously on the board of the charity Medact and is editor of the London Progressive Journal. 90004 90003 is a medical doctor and social commentator on medicine, science, and technology. He was previously on the board of the charity Medact and is editor of the London Progressive Journal.90004 90003

Millions of elderly and vulnerable people suffering from chronic loneliness are now facing further isolation due to the Covid-19 pandemic. This will cause and exacerbate a different set of problems such as mental health issues.

90004 90003 There have been almost 400,000 confirmed cases of coronavirus around the world, whilst over 17,000 people have died. Although the virus appears to be on the wane in China and South Korea, Europe is now the epicentre with tens of thousands of cases reported.90004 90003 Governments across Europe have issued lockdowns and advised citizens, especially the elderly, to self-isolate in order to prevent spread and mortality. While self-isolation may save lives, it will cause and exacerbate a different set of problems such as mental health issues and loneliness — the consequences of which I see on a daily basis in my line of work. 90004
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90003 One is the loneliest number, as the song written by Harry Nilsson goes.Sadly, this is becoming the reality for an increasing number of people, both old and young, across the industrialised world. The atomisation of society and consequent alienation of individuals from each other is particularly visible in big cities such as London where few speak to, let alone meaningfully interact with, their neighbours. 90004 90003 Three-quarters of British people apparently do not even know their neighbours names and over half hardly speak with them. 90004 90003 Loneliness alongside a lack of social interaction has negative effects upon both physical and mental health.Social isolation increases the risk of developing heart disease, stroke and dementia, can be as detrimental to physical health as smoking, and can be more unhealthy than obesity and lack of exercise. 90004 90003 The Campaign to End Loneliness estimates nine million UK adults suffer from loneliness, four million of whom are older people. Half of all over 75 year olds live alone and over a million older adults can pass an entire month in solitude without talking to friends, family or neighbours. Roughly half of those aged 65 and above report that television or pets are their main form of company.90004 90003 Those at particular risk of social isolation include middle-aged and older individuals who are also single and suffer from chronic health problems. 90004 90003 Loneliness is also increasing at the other end of the age spectrum and even seems to be a greater problem in the young. According to a YouGov poll, almost a third of those aged 18-24 feel lonely either always or most of the time, whereas only 17 percent of those over the age of 55 reported the same. Similar findings have been reported amongst young adults in the US and Australia, though the factors which cause millennials and Generation Z-ers (or centennials as they are also known) who have been brought up on a diet of social media to feel lonely differ from those of the older generation.90004 90029 Many of society’s loneliest are also the most vulnerable 90030 90003 Akin to physical illness, mental health problems are both a cause and consequence of social isolation — a situation I frequently come across as a doctor working in a psychiatric hospital. It is common to encounter situations where middle-aged or elderly individuals have either been admitted to hospital as a consequence of depression brought on by social isolation, or who having been treated for their mental health problems are due to be discharged back to living alone, sometimes into poor quality or temporary accommodation, which is likely to lead to a relapse of their illness.90004 90003 It is disheartening to know that despite helping them recover, their paucity of social support or lack of friends and family may well cause them to be readmitted with the same issues in the future. 90004
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90003 Some patients fear being discharged into solitude.Their admission to a hospital ward and subsequent contact with healthcare professionals and friendships forged with fellow patients may be the first decent human interaction they have had in a long time. They often lose this network when discharged and the reality of life and social isolation hits hard. 90004 90003 Evermore stretched and underfunded community psychiatric care can only plug the gaps so much. This is not helped by the fact that community services such as day centres and befriending services have suffered extensive cutbacks since the Conservative Party unleashed austerity measures on the population.For example, in the past eight years the number of adult day centres, a hub for older and vulnerable adults to socialise, have been cut by 40 percent. 90004 90003 Nowadays with coronavirus spreading across Britain and mainland Europe, many countries have gone into shutdown. The over 70s have been advised by the UK health secretary that they may soon have to self-isolate for prolonged periods. 90004 90003 Such measures, perhaps necessary to a degree, will only exacerbate loneliness. As many older people live alone, the question remains who will bring them supplies such as food and medicine.Likewise, their health may deteriorate if routine operations or clinic appointments are cancelled to allow resources to be redeployed elsewhere to deal with the coronavirus epidemic. 90004 90003 Look out for your older neighbours. Check if they need anything and have adequate provisions before they go into isolation. Isolation is likely to have detrimental effects on the physical and mental health of younger people too, especially those who live alone and find themselves becoming increasingly sedentary and spending more time using social media.The likely increase in social media use, alongside an increased focus on news associated with coronavirus, is likely to further fuel people’s collective anxiety. 90004 90003 In the meantime, whilst people are frightened and distracted by the coronavirus pandemic, governments have a unique opportunity to bury bad news and roll-out unpopular legislation, some of which might be justified as being in the national interest. Now is the time to be vigilant and realise that coronavirus, though a major problem, is not the only issue out there.90004 90003 90052 90053 Think your friends would be interested? Share this story! 90054 90055 90004 90003 The statements, views and opinions expressed in this column are solely those of the author and do not necessarily represent those of RT. 90004.90000 Characteristics, Factors, Roles, Theories of Personality 90001 90002 Personality is a patterned body of habits, traits, attitudes, and ideas of an individual’s, as these are organized externally into roles and statues and as they relate internally to motivation, goals, and various aspects of selfhood. 90003 90002 The term personality is derived from the Latin word «Persona» which means to speak through. 90003 90002 This Latin term was used to denote the mask, the actors used to wear in ancient Rome and Greece, An individual’s personality is the combination of traits and patterns that influence their behavior, thought, motivation, and emotion.90003 90002 It drives individuals to consistently think, feel, and behave in specific ways; in essence, it is what makes each individual unique. 90003 90002 Over time, these patterns strongly influence personal expectations, perceptions, values, and attitudes. In addition to this, personality arises from within the individual and remains fairly consistent throughout life. It is a pattern of stable states and characteristics of a person that influence his or her behavior towards goal achievement.Each person has unique ways of projecting these states. 90003 90002 The study of personality focuses on two broad areas; 90003 90014 90015 One is understanding individual differences in particular personality characteristics, such as sociability or irritability. 90016 90015 The other is understanding how the various parts of a person come together as a whole. 90016 90019 90020 What is Personality? 90021 90002 According to Gordon Allport, «Personality is the dynamic organization within the individuals of those psychophysical systems that determine his unique adjustments to his environments».90003 90002 Feist and Feist said, «personality is a pattern of relatively permanent traits and unique characteristics that give both consistency and individuality to a person’s behavior.» 90003 90002 By personality Ogburn means «the integration of the socio-psychological behavior of the human being, represented by habits of action and feeling, attitudes and opinions.» 90003 90002 According to Lundberg and others, «The term personality refers to the habits, attitudes and other social traits that are characteristic of a given individual’s behavior».90003 90002 Lawrence A. Pewin said, «Personality represents those structural and dynamic properties of an individual or individuals as they reflect themselves in characteristic responses to situations». 90003 90002 Hence personality is a sum total of ways in which an individual reacts and interacts with others. It is individual differences in characteristic patterns of thinking, feeling and behaving. It is the supreme realization of the innate habit of a living being. 90003 90002 It is an act of courage flung in the face of life, the absolute affirmation of all that constitutes the individual, the most successful adaptation to the universal conditions of existence, coupled with the greatest possible freedom of self-determination.90003 90002 For example- he has a very pleasant personality or he was an influential personality in genetic engineering. 90003 90020 Characteristics of Personality 90021 90002 90003 90002 The term personality is used in various senses. 90003 90002 Generally, it is used to indicate the external outlook of an individual. In philosophy, it means internal quality. 90003 90002 But in social psychology, the term personality indicates-neither the external or outward pattern nor does it indicate the internal quality.It means an integrated whole. In the modem world and psychology, it has come to indicate the sum total of an individual’s characteristics and qualities. 90003 90002 Various thinkers, social psychologists, and others have defined personality in various ways. It is a sum of physical, mental and social qualities in an integrated manner. 90003 90002 Thus, personality is the sum of the ideas, attitudes, and values ​​of a person which determine his role in society and form an integral part of his character.Personality is acquired by the individual as a result of his participation in group life. It refers to something much more essential and enduring about a person. 90003 90002 Beyond this basic point of agreement, personality has other characteristics or features in common. 90003 90054 90015 Personality is something which is unique in each individual. 90016 90015 Personality refers particularly to the persistent qualities of an individual. 90016 90015 Personality represents a dynamic orientation of an organism to the environment.90016 90015 Personality is greatly influenced by social interactions. 90016 90015 Personality represents a unique organization of persistent dynamic and social predisposition. 90016 90015 Consistency. 90016 90015 Psychological and physiological. 90016 90015 It impacts behaviors and actions. 90016 90015 Multiple expressions. 90016 90073 90074 Personality is something which is unique in each individual 90075 90002 Personality refers to internal as well as external qualities, some of which are quite general.But it is unique to each individual. It is not possible for a person to reproduce or imitate the qualities of the personality of another person. 90003 90074 Personality refers particularly to persistent qualities of an individual 90075 90002 Every individual has a certain feeling as well as other permanent traits and qualities. 90003 90002 Personality is mainly composed of the persistent or permanent qualities that exhibit themselves in form of social behavior and attempt to make an adjustment with the environment.90003 90074 Personality represents a dynamic orientation of an organism to the environment 90075 90002 Personality represents the process of learning. It takes place in reference to the environment. We do not acquire all the traits of personality at once. 90003 90074 Personality is greatly influenced by social interactions 90075 90002 Personality is not an individual quality. It is a result of social- interaction. 90003 90002 In other words, it means that when we come in contact with other members of society, we acquire certain qualities while We exhibit certain others.All these come to form personality. 90003 90074 Personality represents a unique organization of persistent dynamic and social predisposition 90075 90002 In personality, various qualities are not put together. 90003 90002 They are, in fact, integrated into one. This integration is nothing but a result of organization which may be different from man to man. The behavior of a person directed to one particular individual may differ from the behavior of another person. 90003 90002 That is why; we put the condition of a suitable environment.This suitability is concerned with individual specificity. 90003 90074 Consistency 90075 90002 There is generally a recognizable order and regularity to behaviors. Essentially, people act in the same ways or similar ways in a variety of situations. 90003 90074 Psychological and physiological 90075 90002 Personality is a psychological construct, but research suggests that it is also influenced by biological processes and needs. 90003 90074 It impacts behaviors and actions 90075 90002 Personality does not just influence how we move and respond in our environment; it also causes us to act in certain ways.90003 90074 Multiple expressions 90075 90002 Personality is displayed in more than just behavior. It can also be seen in our thoughts, feelings, close relationships, and other social interactions. 90003 90002 Actually, personality is the unique combination of patterns that influence behavior, thought, motivation, and emotion in a human being. There are many approaches to the modem psychological study of personality, including the psychodynamic, learning, humanistic, biological, trait, and cultural perspectives.90003 90002 It can be described as how a person affects others, how he understands, and views himself, and his pattern of inner and outer measurable traits. It encompasses the relatively stable feelings, thoughts, and behavioral patterns a person has. 90003 90002 In fact, our personality changes over long periods of time. 90003 90020 Factors of Personality 90021 90002 90003 90002 In the field of organizational behavior, personality is the aggregate of a person’s feelings, thinking, behaviors and responses to different situations and people.90003 90002 Our personality differentiates us from other people, and understanding someone’s personality gives us clues about how that person is likely to act and feel in a variety of situations. In order to effectively manage organizational behavior, an understanding of different employees ‘personalities is helpful. 90003 90002 Having this knowledge is also useful for placing people in jobs and organizations. Having a strong personality is the key to success. This is also a key determinant of good leadership.90003 90002 A person with a positive attitude can direct his thoughts, control his emotions and regulate his attitude. Every person has a different per 90003.90000 Self-Fulfillment Through Self-Realization as Man or Woman 90001

90002 Greetings, my dearest friends. God bless all of you. Blessed be this hour. 90003
90002 To fulfill one’s life, one must fulfill one’s self. Self-fulfillment or self-realization takes place on many levels and in many different areas of one’s life. In order to fulfill yourself, you need to find your primary vocation, develop it, grow in and through it, and cultivate it in every possible respect. You also need to find and develop all your potentials — your individual assets as well as all the general human potentialities with which every living human being is fundamentally endowed.It requires building up the personality and integrating the parts which are free from obstructions into the rest of the personality. In order to do that, it is essential to find and transform the destructive aspects of oneself which obstruct true fulfillment. This is what is meant by self-fulfillment. 90003
90002 All who fulfill themselves contribute something to life. They enrich life not merely by using their vocational abilities but also through their ability to relate to other human beings and have fruitful contacts with them.As self-development proceeds, barriers fall; fear of others, and fear of oneself in connection with others vanishes, and therefore true relatedness becomes possible. 90003
90002 Self-fulfillment also means something much more specific. Humanity consists of men and women. Human beings can not reach self-fulfillment if they do not fulfill their manhood or their womanhood. This must be the primary aim on which everything else is hinged either very directly or indirectly, which is why I want to discuss this subject in more detail.90003
90002 These lectures are predominantly destined for those of you who follow this path of intensive self-development, and are meant to affect those areas in you which are not accessible unless such a path is taken. Hence, many of my friends feel an inner echo and an understanding of these words which go beyond a mere intellectual and theoretical grasp of the subject. Sometimes this understanding comes only a bit later, when the necessary layers of consciousness become free. However, all those who do the deep inner work on their path can sooner or later make use of these lectures in an entirely different way than those friends who merely listen and read the lectures.This difference is distinct and real, but can be ascertained only when you know both kinds of understanding. When the inner experience of truth is lacking because self-development in its vital form is not practiced, these lectures may appear either as merely interesting or self-evident material, or far-fetched theory. When you allow yourself to be deeply affected inside your being, then hearing the lecture is a helpful experience that enables you to further transcend yourself, to understand your problems in a more profound way.Self-exploration makes forever new layers of your psyche accessible to your awareness. The lectures are directly aimed at these layers as they come up. 90003
90002 No path of self-realization can exist without bringing forth one’s attitude toward one’s own manhood or womanhood, and one’s approach and attitude to the opposite sex. Many a different path is taken when a person wants to skirt around this issue, hoping it can be avoided because it is so unpleasant to look at; even the most obvious signs coming from the psyche are disregarded.The greater the resistance to openly face a problem, the more important is it to do so. 90003
90002 You all know the common fact that all human beings possess both masculine and feminine traits. But there is still so much lack of clarity, so much confusion regarding this topic among almost all human beings. There are some people whose conscious concepts are quite reasonable and truthful, but unconsciously almost all human beings harbor some distorted ideas on this subject. These distorted concepts create fear of the other sex and fear of not fulfilling one’s proper role as a man or a woman.Such fears are quite naturally barriers that prevent relating to the opposite sex, which is one of the important aspects of self-fulfillment. Relating to other human beings is always a gauge to one’s own inner freedom and integration. The relationship between the sexes, which is the most intense form of human communication, is therefore even more influenced by inner conflict and strife. 90003
90002 When a barrier exists to the opposite sex, a similar barrier must primarily exist to oneself regarding one’s own sex.When a man fights against his own masculinity and is confused about it, a barrier is created which makes him fight against women. The same applies, of course, to a woman. Age-old misconceptions handed down from one generation to the next have a tragic influence on humanity, particularly in this respect. People either consciously or unconsciously reverse the facts into exact opposites; whatever is healthy, constructive, and good appears as undesirable, and vice versa. Hence their attitude toward themselves is distorted in this respect, and their entire value system suffers from unrealistic reflexes.To be more specific, if the drive toward union is experienced 90017 a priori 90018 as something wrong, it will inevitably discourage the healthy striving of the soul, so that it will be confused about the union of its masculine and feminine sides and will feel isolating separative tendencies as being more constructive or mature than the unitive drive. Hence one fears all natural impulses toward union. One fears the self which produces the impulses and then, as a protection, one creates a barrier to the opposite sex.This not only separates man from woman, but it splits the great cosmic force within, separating affection from the procreative urge. When human beings experience the sex force as something wrong, regardless of how unconscious this feeling may be, they must fear their own sex, fear themselves as men or women. They must distrust themselves in this respect. They can never afford to be free and spontaneous; instead they constantly hold themselves in check. How can true overall growth occur with such inner timidity and lack of freedom? How can an entity learn an all-encompassing love which knows no barriers? 90003
90002 The universe strives toward union in every possible respect.All the forces of nature and all the forces within the human being reach out toward union on all levels of being. But where there is error and blindness, fear must come into existence and consequently this universal flow must stop, and thereby evolution is halted. 90003
90002 One of the tragic human conflicts is that human beings desperately yearn for their fulfillment as men and women through union with their counterparts, and often equally desperately they flee from union in unreasonable fear.This fear, without which the tragic conflict would not exist, is unnecessary. It is as though nature constantly showed that the happiness of self-fulfillment is a part of life which can not be denied and should not be squashed. But humanity in its blindness and false modesty does not understand. It misinterprets this benign voice that invites it to follow its blissful destiny, and often ascribes it to «the devil’s temptation.» As long as human beings can not discriminate between what is constructive and destructive, they must be in a tragic and unnecessary conflict that obstructs their self-realization.90003
90002 Life speaks so clearly, but human beings, impregnated with false concepts, do not hear or see. For example, my friends on the path experience again and again that whenever a real insight or deep recognition is made, a surge of new strength and energy, joy of life, hopefulness and brightness come forth. And also, specifically, the erotic element manifests in this experience; it is an integral and inseparable part of the life force. So whenever you gain truth about yourself, a channel opens within you, tuning you into this life-giving force.Only when misgivings, apprehension, and the old, as yet unresolved problems regain an upper hand, will this channel close up, leaving you once again separate. Then stagnation and gray hopelessness set in again. But when you move in truth, you are enveloped by and permeated with the vibrant, life-giving force that knows no barriers and no fear. 90003
90002 When you ponder this phenomenon, you must come to the realization that what I say here is truth. If truth brings eros, and eros brings union, and these three make fear, distrust and insecurity disappear, life’s unity is plain to see and the untruth of concepts which have bred separateness becomes evident.If you truly meditate on this topic you personally will make some very significant recognitions. 90003
90002 The world harbors many untruthful ideas about what is specifically masculine and feminine, making it even more difficult to overcome the basic fear of transcending oneself in union with the other sex. Each sex feels unfairly put upon and resents its own supposed disadvantages, competing with the other sex for its advantages. Hence men secretly envy women for their privileged position of not having to fight to quite the same degree as the man has to in order to survive.A man feels that his responsibilities are heavier, that his failure to be successful is much more indicative of his personal failure and that more is expected of him. Women, in turn, envy men their privileged position of having greater freedom, of being considered by the world as the superior sex. But these envies and resentments are superficial in comparison with the deeper fear of losing oneself. 90003
90002 Many distinctions between the sexes are arbitrary and unrealistic, but there are also some which are true and are wholeheartedly embraced by the healthy person.The more these true distinctions are embraced, the smaller is the barrier between the self and one’s sexual role and, consequently, the more complete the union with the opposite sex. Such lack of anxiety, lack of distrust and absence of barriers sets a healthy flow in motion which causes the entity to come out of itself and be capable of the true relatedness which makes the distinctions and differences disappear. In rare moments of bliss, this can be experienced right in this life on earth. The disappearance of distinction between the sexes is not to be confused with its distorted counterpart in which men become feminine and women masculine.You all know that every divine truth can be distorted; so it is here. Fear of one’s own sex and therefore of the opposite sex leads one to level off the difference by diminishing one’s own masculinity and femininity and assuming the traits of the very sex one fights against. However, embracing yourself as the sex you represent — and consequently becoming more able to embrace the other sex — makes you more masculine or more feminine, unifies you through acceptance, understanding, strength, love, and truth.90003
90002 To recapitulate: the fear of losing himself is the main barrier a man puts up against his masculinity. He fears self-loss not only because the necessary discipline of fulfilling his responsibilities in life appears as a disadvantage and sacrifice and therefore as loss of self. He also fears having to let go of himself in a full relationship. It seems to him that his discipline will have to be given up, which he considers perilous. Therefore, he is confused by thinking that he has to choose between discipline and the ability to let go of himself.In his fear and misconception, he uses both in the wrong way. He holds on where letting go would be productive and harmonious and he refuses discipline and self-responsibility where this would be functional for his self-realization. If one is out of kilter, one’s entire inner balance must be upset. To the degree a man learns to be responsible for himself in the true, deeper sense of the word, to that degree must his fear of letting go of himself disappear; then letting go of himself and disciplining himself both function in a unifying way.Any person who remains isolated behind barriers also practices both these inner activities of discipline and letting go, but in reverse, which necessarily impedes self-fulfillment. 90003
90002 The same fear applies to a woman, but from a different angle. A woman fears the apparent helplessness of giving herself up, of surrendering herself. She thereby defeats her femininity and in the end becomes more helpless and dependent. The more control she exerts, and the more false discipline she uses in order to prevent the dreaded self-loss, the weaker and more dependent she becomes on other levels of her personality.She either becomes emotionally dependent in her excessive need of being loved and approved, or mentally dependent in order to excel over others, or even physically and materially dependent. Her resourcefulness as a human being suffers to the degree that she defeats and discourages the functioning of her femininity. So she, too, fluctuates between discipline and letting go of herself, exercising both in the wrong way and thereby prohibiting her self-fulfillment. When a man refuses responsibility, not only in his vocational or everyday life, but more specifically in his emotional life, out of fear of carrying too great a burden, he burdens himself more and simultaneously isolates himself from all that his spirit yearns for.When a woman refuses the apparent helplessness of self-surrender by exerting an artificial and unhealthy control, she becomes even more helpless, while at the same time isolating herself and forfeiting her destiny. For such is the spiritual law. 90003
90002 In a healthy state, the two primary aspects of discipline and of letting go — they might well be termed as the prototypes of masculine and feminine aspects — exist in both sexes but are arrived at from opposite sides. When a man accepts his full responsibility on all levels of his being, with all that this entails, he can then let go of himself without danger.When a woman does not out of fear, pride, and self-will fight her destiny, she must gain the strength and selfhood which give her full security in herself. She finds herself by losing herself. He loses himself by finding himself. And they are both the same! 90003
90002 When discipline and letting go of oneself occur through wisdom, truth, strength, freedom, and love, the result is unity and self-fulfillment. Harmony with the universal forces is established; continuous supply of the life force regenerates and unifies all levels of the personality.When discipline and letting go of oneself occur through blindness, weakness, fear, lack of inner freedom, and error, the result must be separateness and stagnation. 90003
90002 These two principles might be visualized as the primary motivating cosmic forces of the human entity. It all depends on the manner in which they are used. The disharmony caused by the misuse of these forces creates unrest and inner worry. For the deep knowledge that the soul can not fulfill itself to its maximum potential, that it is missing out on what is available for all beings, can never be entirely squelched.It is only a question of understanding the inner message. 90003
90002 These words are, of course, very theoretical and abstract; just reading or hearing them merely opens you up to a philosophical concept. But when you are seriously engaged in doing the pathwork, you will fill in the gaps by deep personal experience of how these words apply to you, in what way, and why. Many of my friends have already made very important recognitions in this respect. 90003
90002 The masculine and feminine principles of discipline and strength versus self-surrender and letting go of the self meet in the last analysis and become one.Each becomes the other and each helps the other to integrate more fully and harmoniously. Through healthy strength, flexible discipline, and mature self-responsibility the entity becomes strong enough not to fear self-surrender, and wise enough not to do so indiscriminately. Through healthy, relaxed openness and outgoingness, the personality finds the strength and discipline required to live productively in union, by living self-sufficiently as an individual. 90003
90002 To begin establishing this benign cycle of interflowing movement between the masculine and the feminine principles, you have to determine your specific fears first.This is not always easy, for they are so hidden. They manifest subtly and yet distinctly once you begin to be aware of them. Try to ascertain to what extent and in what respect you fear and resent the role of your own sex, and therefore avoid contact with the opposite sex. Examine what you believe are the injustices, which you unconsciously exaggerate in order to hold on to yourself, so as not to risk the danger of self-forgetting. This is a much more fundamental aspect of the problem than the more superficial rebellion against sexual injustice.Try to reach the level of awareness in which a much deeper fear of losing yourself exists. Once you are aware of it, you can truly examine and overcome the obstructing fear which divides you within yourself. 90003
90002 You may well argue that it is justified to be on guard. Are not many people out to take advantage of one’s love, or one’s need to love and be loved? Does not self-forgetting create stronger needs which may be frustrated? Does this not mean more intense pain when rejection occurs? The answer to the first question is yes.It is true that many people are too childishly selfish not to abuse openness and outgoingness, especially if the latter is blind and comes from wishful thinking. The answer to the other two questions is no. Healthy involvement does not bring more pain than isolation. Fulfilling one’s needs only partially does not make them more stringent than when they are denied altogether. 90003
90002 There is a never-failing key to this problem however, which, when used, will eliminate the conflict. It makes possible to use cautious wisdom while not having to hold on to yourself and thus restrain your best qualities and outgoing forces.Once you have found and used this key, your life must change drastically. The key is the willingness to see the reality, even if you do not welcome it. 90003
90002 If you are unaware of your needs or their intensity because you have displaced them, this blindness to them must make you equally blind to other people around you who are supposed to fulfill your needs. Using this key is nowhere near an insurmountable feat. It is very possible to utilize it. Becoming aware of your needs and their original direction and force directly leads you to an awareness of how much others are capable or willing to fulfill them.If you can face these facts, being able to first stand the possible frustration of your will, then wisdom and perception of truth will forever be your guiding lights, showing you to what extent it is reasonable and productive in any given instance to have expectations, and therefore to let go of yourself. Basically, most human beings fight, often blindly, against four inner conditions. These are: (1) the lack of awareness of real and specific needs; (2) the extent and urgency of such needs; (3) the frequent lack of awareness of specifically who is supposed to fulfill the needs and in what particular way, since all the original desires have been displaced; (4) the extent of the ability or disability, the willingness or unwillingness, of the other person to satisfy your needs to the full extent.Because you do not have clarity on these four points, your relationships become fraught with friction, with misunderstandings, with hurts, with real or imagined rejections. This must lead to withdrawal in one form or another. Yet, if you are aware of these four aspects, even if only to a partial degree, you will become instantly capable of evaluating the interaction between yourself and the others in question. The intensity of your need may not be automatically diminished, but to the degree that you are aware of your need, it will become bearable.As it becomes bearable, you no longer need illusion and wishful thinking. You can look the truth in the face and accept what is, no matter how imperfect or how far it is from what you wish at present. Your blind needs issue blind, unconscious demands which are often quite impossible to fulfill. The moment you are aware of your need, you can also envisage the fact that someone else may be personally unsuited for filling your need and you may relinquish your demands. No longer displacing your needs will generally mature you sufficiently to be able to tolerate frustration if need be.This discipline of self-awareness and the self-responsibility of facing the real situation makes you grow; it inevitably increases your self-respect, self-liking, and gives you a sense of security in yourself. 90003
90002 Apart from the frequent unreasonableness of unconscious excessive demands on your part, it may also happen that your demands are in themselves quite reasonable, but other people may be driven into a different direction and are incapable of fulfilling them. This has nothing to do with rejecting you.Once you truly see the truth and gain the insight into these interplays, the freedom you will have gained can not be measured in words. Your ability to observe yourself and consequently others in a spirit of objective detachment, ascertaining trouble spots without guilt or anger, is the healthiest way conceivable of practicing discipline and self-responsibility. In this way you can face the reality of the relationship in question and your fear will vanish. If you can accept a «no» without becoming an angry or hurt child within yourself, then your independence and self-respect should consistently grow and give you sufficient security to truly let go to an extent that is the appropriate and healthy one at any given phase of your life.The limits, however, are not set by mechanisms of fear and distrust, but are simply one’s presently active potentials in this respect. Your present readiness to tolerate the frustration of your will and to relinquish it if need be, together with your ability to face what is, rather than closing your eye in wishful thinking and persisting in applying a forcing current because you do not wish to give up your will, as well as your capacity to objectively evaluate the unreasonableness of your demands, will open the flow of true relating.90003
90002 So, my friends, let us briefly recapitulate: self-fulfillment is dependent on fulfilling yourself as a man or a woman. Both manhood and womanhood can only be fulfilled by recognizing your barriers to and fears of the full functioning of your manhood or womanhood. This recognition will make it clear that the barrier to the other sex must go. In order to accomplish this, determine and experience the extent of your fear or your holding back which are a result of your blindness and unwillingness to objectively evaluate others and yourself.Even those who are most actively engaged in the work of this path and have made most remarkable progress are as yet utterly unaware of the strength of their unreasonable demands and commands that, like the rest of humanity, they issue into their surroundings. It is all so easily rationalized, covered up, explained away. But if you can only bear to look at the raw demands you issue forth, if you can just face that, my dearest friends, you will no longer fear the demands others make on you because then, and only then, can you cope with them .If you can look at these raw demands of yours with a little laughter at your childishness, you can begin to evaluate the situation in relation to reason, justice, and fairness. A large step will be taken forward if this capacity is acquired; a step leading directly to freedom from fear, distrust, insecurity, isolation, separateness, and stagnation. Such objectivity must open the door to full relating and living, to that immeasurable happiness which every individual human soul so desperately yearns for.90003
90002 I can not emphasize strongly enough that you need to look at your demands without excuses. Then you will be able to withstand the demands of others. Do you not know that your unconscious excessive demands make you prone to the unconscious excessive demands of others? And these two forces make a real relatedness absolutely impossible. For as long as lack of awareness of one’s own needs creates excessive one-sided demands, disappointment and fear must create a barrier of separateness.Follow through this sequence, my dearest friends. 90003
90002 Are there any questions? 90003
90002 QUESTION: Our demands are so hard to find. We all know that we have them, and yet it is very hard to find what they are. 90003
90002 ANSWER: It is not as hard as you think if you approach it in the following way: Whenever there is friction between you and others, look at your naked feelings by asking yourself what you expect of the other, what you would want, or what you fear that they would demand or want from you.If you look at confused, disturbed, and disharmonious feelings, you must dare to let out the irrational and have the courage to allow your unreasonable inner child to manifest on the surface. To the extent you can do so, you will gain information about your innermost self, unadorned by superimposed rationalizations. In this way you will find your demands and be able to subsequently come to terms with them. Face your anger about the fact that your demands often remain unfulfilled. Also face your apprehension of other people’s demands on you which may vaguely feel like a stream rushing toward you.The more you realize what your own demands are, the better you can cope with those silent, subtle currents of demands flowing toward you which in the past have made you compulsive, guilty, confused, and wavering. 90003
90002 A disharmonious mood will so often yield information about unconscious needs and demands, either your own or those of others you feel you can not cope with. Sometimes both occur. It is impossible to cope with something whose existence one consciously ignores and only feels it as a dull, vague force.The minute you can pinpoint in clear-cut terms what you previously did not dare to acknowledge because it was uncomfortable or beneath your dignity to do so, you will become strong and capable. The procedure is simple, provided you take the daring step to own up to your unreasonable feelings and requests, your unfair demands, and your childish selfishness. Let the irrational voice reach your surface awareness. View it with a little distance and detachment and a maximum of honesty. You are all so indoctrinated with a compulsion to cover up this little voice.Relatedness, the true flow of union, is determined directly by the following chain-reaction: facing the selfish, greedy child within you brings liberation, dignity, and strength which, in turn, makes it possible to relate in the most satisfying way. Thus you will truly become men and women, each fulfilling the destiny of your own sex. 90003
90002 The factors discussed in this lecture appear to be far apart from one another. On the one hand, I discussed self-fulfillment in a cosmic sense; on the other, I spoke about the immediacy of the selfish child dwelling to some extent in all individuals.But these two aspects of human life are so interwoven, so interconnected! Only when you honestly face this inner little child, as it truly exists, can it begin to grow beyond itself and into its spiritual potentials. Its growth will enable you to dare take personal risks. You will no longer have to hold on to self-protective behavior in the pseudo-safety of isolation. However, you can not risk revealing yourself if you can not trust others. How can you trust others if you do not even know what they ask of you and what you ask of them? And how can you trust yourself if you persist in blinding yourself to your real needs, to your demands that come from the childish voice within you that keeps demanding more, angrily and endlessly? Only when you know this aspect of yourself can you trust yourself.Only when you perceive reality around you and in others, at least as far as your needs are concerned, can you come to terms with reality and trust your ability to do so. When you are capable of enduring the frustration of your will with equanimity and harmony, you can indeed trust life, and therefore you can relate well to others and fulfill yourself. What is more, you are then equipped to find the partner you need because your eyes are open. You do not keep them deliberately shut because you prefer to cling to a rosy illusion due to your unwillingness to tolerate frustration.So, my friends, look at this inevitable chain reaction. 90003
90002 It would be useful if my friends participated more actively in the discussions following the lectures. That you do not do so is to your detriment. Even if you have not reached these specific levels of awareness in your private work, it is possible to study the lectures and determine when you are confused and in what respect you remain unresponsive. Determining this will prove very revealing for your immediate problems. When you come with a question about something you do not really understand, the answer may help to open the way.Even if there is no personal inner response to something said in a lecture, that should not in the least deter you from participating; quite to the contrary, it should furnish you with material for participation. 90003
90002 Now, my dearest friends, study, meditate, and try to assimilate in your work the material I have given to you. Even if you can experience these words only to a partial extent, what you gain can still mean the beginning of a new life as well as a new inner understanding of self-fulfillment.For only when you are fulfilled can you contribute to life in the true sense of the word. People can contribute to life through their work, but this still leaves something to be desired. Some spark of aliveness will be missing if the self is not fulfilled. For this is indeed the life-flow without which all actions, all contributions to living remain somewhat stale. 90003
90002 Be blessed, every one of you. Receive love and strength from the universal forces which are all around you and deep within you, if you but tap this source through doing the inner work of such a path as this.Be in peace, be in God! 90003

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