The Dynamics of Experience and How We Develop

By Robben Wainer
1.
Growing up with all of it's defiance and mundane rebellious attributes, I felt I was nourished to
be a creative type, with an abundance of self seeking. I can remember how the statue of The Thinker.
By ichelangelo held in!it's repose the symbol for how one may address the moral conflicts we are
confronted with. I can remember being amidst crowds where it seemed everyone was in a hurry to
e"press their voice, and have their voice heard. Growing up in this left!wing radical environment,
thoughts of being a writer, a poet, a dancer, and a musician were the most stimulating to my point of
focus. This wayward drifting that began in my teens needed to find it's roots in the #arth. To this day I
find that practice of contemplation helps me alliterate a philosophical perspective, that is based very
much on deciphering pride from ignorance.
In this paper I will be discussing #"perience as a sub$ect from varying view points. I will try to
show how feelings come to the surface to define the measures of which we credit our most essential
attributes, and of which we attribute our most deliberate actions, and non!actions, and passive
resistance. To begin this paper I will be e"amining e"perience from the stand point of belief systems,
belief systems, and that which is built on faith. %ere I am making the point that faith, or becoming
faithful is an e"perience which draws nearly everyone to it's door with the hopes of finding restitution.
In defining faith as something that we e"perience, I declare that faith is akin to the need for self
acceptance. It is the ability to perceive ones self in a great struggle, perhaps of inner conflict that finds
it's reassuring foundation in concepts that are both universal, of service, and perpetuate a positive
influence in that acts of faith which can be defined in so many way confirm that we are awake. I will
use here as a sign of courage certain principles that can help us broaden our understanding of faith. &ne
is that it achieves a balance, by understanding the incentives for which accomplishments are made.
'.
(nother being what )ung terms as the anima and animus when referring to *uestions of the heart that
deeply effect and respond to our psyche. In this brief coverage I will show how the formation of inbred
character traits can help us to shine light on that which is bundled in confusion, or that which separates
the image of self from human nature. +inally, I would like to make the point that faith is an act of
contrition that is bound in self love, and self forgiveness so that the moral issues that show elements of
such *ualities as degradation and victimi,ation in another form may lead to an epiphany that begins our
awakening, when we decide we can use this information to determine who we are in relation to the
social and inter!personal values that are congruent to moral values.
%ow then does faith lead to our e"perience of belief and the transference of these values and
principles to show $ust cause for addressing our understanding of concepts and ideas. &ur belief
systems are those that help us to form our identities by answering our *uestions, or by delivering a
solution as to how to proceed with the principles that define our inclinations and incentives. -e
e"perience beliefs by resolving conflict, in that we gain an understanding of the elements that help to
align our method of understanding them with a clear and decipherable motivation that shape our
perceptions of our own identity. In this pivotal role in which the transference of emotion conveys the
message that affirms our struggle, we are accepting that our roles, our motivation, and our calling to be
of service, provide the foundation on which we can clearly see that gain insight into the emotional
sphere of perception, be it based on past, present or future, or be they from memory say from a distant
past, define for us those circumstances that are favorable for establishing a perspective, as to the
condition of our own well being in relation to human nature. Thus we e"perience belief as inclusive of
faith based motivations, to ascribe to our conduct a proper use of the will, that is seen in a formidable
response to our own growth and development, and can be ascribed to having moral values and
principles.
..
I would now like to e"amine our e"perience as it relates to our character traits. &ur character
traits being how we respond to personal interaction, and the response we give when in the situations of
e"pressing ourselves at times when we must communicate. &ur character traits determine our
personality composition. -e e"perience our character traits in relationship to how successful we are at
e"pressing ourselves. &ur character traits stem from a wide range of successes and failures, assets,
liabilities, virtues and defects. /ome see our character traits as deriving from an inheritance of what we
are given to believe about our own ability to cope in given situations. They define our emotional
attachments and the decisions we make that are based on factors of ego and survival.
&ne may say they have an over ,ealous nature, that is they give into the emotions that preside
and those that are at their strongest. The character traits we present are our form of self e"pression, in
the sense that they depend upon an understanding of given situations that occur in the past, present or
future, as a way of asserting their ability to show feelings, and emotions in a way that does not remove
us from our *uality of human growth and potential. &ur character traits also e"press themselves in how
well we are able to ad$ust to the workings of our egos in that our ability to function, or even perform
tasks that are essential to our well being determine how we will perceive the factors that contribute to
our own perceptions about the lives we live.
&ur character traits are based on our raw emotional responses as we e"perience different levels
of anger, fear, $ealousy, security, awareness, and contentment. &ur character traits can develop by what
we grow to accept will be the result of the response we give in a certain situation. &ur character traits
can change when a new process of information brings about an intended result. That is, we can work on
our character traits by taking the actions that follow our reflections to do something about the way we
feel. &ur e"perience shows us that our character traits are connected very closely to our behavior, and
that they can change when a new response is given, and the results they achieve are different than our
e"perience previously.
0.
-e e"perience our character traits as very close linkages to who we are as individuals. To define
a person by the level of emotions they e"perience, at this stage may seem pointless, and yet we
consider the impact and the influence of how a person uses their ability to respond appropriately at
times need to address the motives that govern these responses. 1haracter traits while given as evidence
may not be enough to support conclusive data that enters the world of health assessments. To say a
person keeps a positive influence, is shy, is introverted or e"troverted may not determine the results
we grow to understand as comprising of our actions and behavior, or that which utili,es our motives to
determine the evidence as to why a person does what they do.
In general we claim our character traits, and even take credit for them, since they become what
we are used to, and help us to define how our patterns of behavior, that can be used to understand our
successes and failures. It is *uite normal to accept our personalities as *ualities we favor. The
development of our personalities can evolve into a changing pattern of belief and disbelief. (s easily as
we may grow accustomed to the results we can e"pect by e"ertion of our will. -e can also grow
discouraged by not being provided with the information that can bring about the changes that are
needed to develop the personality into a more positive person.
2ersonalities sometimes conflict at times as we agree we are trying to achieve the same thing,
which at an emotional level may mean we are trying to work in agreement with our partner. -e
e"perience this personality development as comprising of all the needed work that is re*uired to ad$ust
to our feelings about a situation, and the circumstances that present themselves as we continue to live
our lives. This intentional model may also lead to disappointment however when we feel we are trying
to become something or someone that we visuali,e while our efforts are unnatural and even clumsy.
To accept who we are is the ultimate goal, as we try to adapt to our environments in a way that we are
3.
included in it. The emotional impact of our character traits may open or close the doors on what we
perceive would be useful to ourselves, as we try to gain an appreciation of the situation that had
transpired at a given time.
+rom birth until death we will never be completely divorced from our thinking. -e e"perience
our thinking as thoughts, emotions and feelings. 4uite often we think about life and death in a way that
is introspective of the great many conse*uences we have to face by taking ownership of our own moral,
and inclusive disposition. ( great deal of thinking can lead one to become lethargic, or they may lead to
feelings of guilt, or feelings of an"iety. &ur self reflection determines so much of our perceptions and
contemplation that it is useful for us to turn this thinking into positive influences, by understanding our
humanity as the permission we give ourselves to thoughtfully feel our feelings, and to develop an
understanding of ourselves.
-e can only hope in our wide range of thoughts and emotions that we will be able to reach a
kind of understanding of them, by putting our thinking into an avenue of e"pression in which we can
make sense of them. -e begin to draw from our insight those determinations that can help us to
achieve responsibility for our own mental and physical composition that leads to the cause and effect of
our actions. 1ognitive thinking works primarily with schemes, in which windows or signals, help us to
create the thought process of problem solving, and helps us to achieve clarity of our our own processes.
1onstructive reasoning is when we are able to put our thoughts to use to learn about their effect and the
implications they serve.
/piritual perceptions help us to let go of the thinking that causes us the most turmoil. By letting
time pass, and by focusing our attention on the elements of life that are most essential, we find we can
let go of our consternation by understanding the influences of relevance, significance, and permanence.
5.
/pirituality offers a great deal of reprieve in the world of self reflection, whereby, we can make use of
our thought patterns to create positive energy. In this way we open the doors to a new light, or a new
vision in which our sense perception helps us to clarify the goals we have in mind.
(nalysis is seen as the application of our reasoning, in which we try to to achieve an
understanding that makes use of their rational form. It is in this e"pression, or communication in which
we can say we have learned by e"perience the reason for this cause and effect of our actions, that we
can say that our analysis has brought to the surface those thinking patterns that have caused conflict
and stress. In understanding that thinking is universal many have tried to understand this process by
isolating the primary factors in which we learn in stages, draw inference from our thoughts, and
*uestion ourselves as to whether our reasoning was based on sound and cohesive evidence.
&ften times those whom we have relationships beginning with our families do a great deal to
form these thinking patterns which can either seem inherited, or in agreement with a more social point
of view. The overall picture that leads us to an understanding of this universal concept of our thinking
is that both the individual and the environment we live in, as well as the relationships he6she has, will
govern our thoughts in a way we grow accustomed to having certain feelings, and thinking in a certain
way, in which we develop like and dislikes of the way we perceive ourselves, and the responses we
give, and receive from the world around us. It is in this following of our thought process, we can draw
three conclusions. &ne is that our thinking is relevant, two that our lives, are part of a whole, and three
that we can change our thoughts to create positive energy from them, whereby we are able to take a
position on our own disposition, which shows that what we e"perience is more or less stabili,ed by our
own ability to show self control, in light of the nature that we internali,e these patterns of thought.
Thinking is an internal process which takes place every minute that we are alive. In sleep we
e"perience unconscious thinking which represents what we are trying to achieve, and the conflicts they
present, as our thinking is composed primarily of thought processes. The world we live in, as a
7.
metaphor, is like browsing a museum aisle by aisle in which certain thoughts stand out, certain
thoughts are formed by the impression they give, and certain thoughts we are accustomed to are based
on e"perience. It is this process in which we allow new impressions to change our perception, that we
can establish clear vision, and insight as to how we can gain positive energy from them, in a way that
we are able to move from uncertainty into a more positive formation of self reflections, and self
awareness.
-e e"perience our participation in societal roles. -hile these roles are seldom permanent, and
can be either active or passive, our understanding of our psychological make up is one that identifies
their commitments and foundations as a place of that of familiarity. It is from these places of
connectedness that our work governs respect and adds to the character and the independence we seek. I
will summari,e four categories of societies roles briefly in a way that may help us to determine if we
are building a strong foundation of personal interest in a way that is precedent and is worthy of our
becoming the person whom we wish to seek. These four categories will be our roles in family, school,
work, and religion..
(s fathers, mothers, sons, and daughters we find we establish a sense of caring, and respect that
will carry it's influence with us through out our whole lives. The types of relationships we establish will
very much be determined by the type of support we received at home. &ur individual interests at this
level are shared, as we learn about both sickness and health, and the commitment we serve to make
time for the concerns of others. The personality traits we develop that may consist of being, shy, bold,
protective, securities and insecurities can define who we are as we look to levels of support that help
insure this manner of care giving. +amilies can also become proving grounds for feelings of betrayal, as
it is $ust as easy to blame ourselves for the loss of a family member depending on the care they
received. &ur initiation rites begin with families, as our heritage and roots define in some nature the
relationships between our conscious and unconscious, and the feedback, and response that we decide
8.
will be how we choose to e"press ourselves. &ur family roles are our first introduction to society, as we
e"perience different levels, of fairness, integration, assimilation, separateness, and freedom. It is at
these levels that we understand our selves from the processes of birth and death, that will remain as an
understanding of our human e"perience.
-e e"perience our roles as Teachers and students in schools. This role depends more heavily on
ad$usting our skills to aid in the process of our growth and development. It is here as they would say
that we are first given a mind, and begin to learn how to use it. The schools structure, and school
system that we ascribe to will effect our perception of self worth and integrity, partly by seeing how
well we can work with peers and role models, and by seeing how well we are able to devote time to
serious undertakings. The e"perience that stands out amongst schools, is one of being asked to meet
challenges. It is here that we gain a picture of how the world works, and it is also here that we begin to
e"perience our first initiations into se"uality. The work we do as students benefits our chances of
holding a future. It is also comprised of re$ection, perfectionism, and isolated occurrences of $ust and
un$ust behavior, as we learn in schools our behavior modifies, that they are these changes that re*uire
our need to adapt to them. /chool helps to assert our belief in ourselves, it adds to our self e"pression,
and will show different levels of courage and envy. It is from this that school is able to model, the
similarities and differences we have with others while working amongst them in society.
&ur work and and our careers stand out as our roles in society, mean we must be responsible for
carrying out duties and satisfying the needs of others. (s our time tables shift the *uality of our work
may help determine if we take pride in who we are, or feel that life is meaningless, and become
discouraged by who we may let down. Those who are fortunate are skilled and work in a $ob of their
choice, while others no matter how much the circumstances change will feel that work is punishment.
The work we do is also seen in our hobbies, our interests, and area of study. 9et it is the activity of
work that can help either be a powerful motivator, or leave one bewildered and depressed due to the
:.
repetition of having to perform the same task of every day. -hile we do see work as a confidence
builder, it can also be an e"posure to bias and discrimination that can arouse ill!feeling, and resentment
due to stress. 9et this is a humbling society role, when we are e"perience at work that we are not given
the privilege of being able to do whatever we want.
;eligions of the world form a basis of ethical principles of behavior that can help us to
understand what happens in our lives. It is a way of preserving a spiritual life that is based on faith.
-hile religions are responsible for a great many wars, our humble service in a religious order may
decide the actions we take. -hile not everyone is a religious person. -e build an understanding of
society and human nature by understanding it's principle and ideologies. The conte"t in which our
identities can be brought to the surface very often include a spiritual nature. -hile I will not involve
myself with theological agreements and disagreements. ;eligious practice may be liberal or orthodo".
It is in this conte"t that we conform or try to reform our understanding of self to show how we align to
the teachings and practice of a belief systems. The principle of our own human incentives very often
begin with our own intuition. These, while likely to begin with religion, can have a positive influence
on our developing a sense of character, that will usually serve a function in our becoming strong
individuals who are worthy of the acts of faith they also receive.
-e e"perience sensations, as moods and emotions that are triggered by our sense perceptions,
and which illicit a response. &ur emotional integrity determine to what degree we capable of
addressing issues of motivation, self esteem, the ability to reason well, and our capacity for maturing
into adulthood. &ur moods are what we struggle with as we attempt to clarify our misgivings, and open
up to the possibility to a positive influence that may help to establish healthy relationships. These
emotions will allow us the ability to responsibly show self control, and reliably govern our
1<.
understanding of willfulness. I have broken down these emotion into five basic components that
proceed in this section as a type of dialogue with our sense of self perception. These five moods being=
anger, fear, $ealousy, pleasure and pain.
The emotion of anger when addressed rationally is an issue that arises from conflict, self
interest, hurt and ill!feelings, and yet to deny ourselves the right to be angry is detrimental to our
finding character assets. >nderstanding that when we are angry implies that there must be a rational
way of dealing with this issue is a sign of maturity, and one that shows responsibility. 9et when one is
physically hurt, or bullied we make the statement that they were victimi,ed by motives they had no
control over. The pathology of rage is an e"treme case of anger whereby everybody gets hurt. 9et to
develop a sense of tran*uility we must look at the rising of the tide as well as its lowering, to
understand the elements of showing self reliance, and the ability to achieve. -hen we are cheated or
lied to without $ust cause we feel let down, and possibly like seeking revenge. 9et anger which can be
an emotion of a strong motivator, implies that our actions may be $ustifiable in the realm of cause and
effect, our ability to perceive a situation ob$ectively, and thus our need in letting go.
+ear is an emotion that can lead to delusion. The fear that everyone is attempting to hurt us may
sound like a case of someone who is suicidal. 9et fear is a touchstone in the progress by it's signaling to
us that it is time to move on. There is nothing wrong with having fear over actions we have not taken,
and are powerless over. 9et fear can also be crippling for someone who is chronically paranoid. -hen
fear comes to the surface we think of such emotions as betrayal, grief, and regret, and the
circumstances we can not change. It is in moving ahead to spite our fears that we can channel a great
deal of insight by understanding what holds us back, and where we need to understand our struggles to
persevere. There are many forms of fear that we can overcome by changing our outlook on life so that
we don't feel like a s*uare peg in around hole. The ability to show emotion is a very real human need,
that our fears can help produce our thoughts of attachment may be why we seek others for help, and
11.
why we seek relationships, and partnerships with people who can accept what is fear based, to
e"perience a more positive form of reality that incites courage, bravery and self, esteem.
)ealousy, usually occurs when we feel cheated by others. I suppose there may be $ealousy of
material ob$ects, but real $ealousy comes from relationships, and cause broken hearts and hurt feelings.
)ealousy is the point of attraction that pushes our partner away. It is the point in which we cross
boundaries with the person whom we are attracted to make ourselves unapproachable. -e can also
have $ealousy in relationships, in the case of unfaithfulness, and even of past e"pectations. )ealousy
may come from the fact that our partner keeps discussing relationships with people that were more
e"citing, and that they were more committed to. Being an attractive looking person may cause $ealousy
upon appearance, yet it is the real turmoil of investing our hearts into love affairs that we fell $ealous
when they don't go our way, and we have to understand that there is someone else filling our shoes.
2leasure is an overriding principle that makes our lives worthwhile. In a se"ual sense it is a
determining factor in the identity roles we will be choosing for ourselves. In a spiritual sense it is the
confirmation and affirmation that our humanity is virtuous. -e derive pleasure from our achievements
as well as pride, in the sense that it is the reali,ation of certain issues that we have had to address that
open up the possibility of choices. -e derive pleasure from human intimacy, that is attached to levels
of devotion and dedication that can show in developing a positive personality. -e associate pleasure
with being out going yet that is not always the case, the potential for satisfaction in human relationships
may be a very personal matter for those who have emotional integrity by giving their feelings merit. By
saying we are worthy people helps us to feel pleasure in a way that can relieve depression, and help us
to look beyond the pessimism that fills our lives with self hatred.
2ain is a strictly negative emotion, that feels like we are being punished for being alive. It is the
physical e"pression of low tolerance that leads to phobia and victimi,ation. 2ain is what deprives us of
our worthiness, and makes us feel self pity and unable to defend ourselves, pain is the cause of a great
1'.
deal of low self esteem that we rationali,e by stating we were taught a lesson. 2ain in discouragement
may teach us about our present condition, by struggling with pain we will most likely unwilling to
repeat the same mistakes. It is the irrational psychological pain of morbidity and depression which eats
away at our strengths and is crippling to one who may feel in need of support. 2ain is not an answer in
and of itself to the issues we need to address to continue to live estimable lives, but to understand there
is something about our lives that we must change can lead the way to a great deal of insight and
awakenings into how we have failed to take care of even ourselves.
-e all e"perience memory at times when our thoughts are more personal, and we are are in a
present state of self care. That our memories are either short term or long term may not be the point I
am trying to make. 9et going back over our past to try to repeat a memory may be what lingers in our
thoughts as being what only causes us pain. -hile drawing from memory to reach an understanding is
the only way we can constructively utili,e what is clear as a matter of the choices that we have made.
+or the present I would prefer to view memory in a transcendental view by picturing ourselves in a
window seat of a locomotive train or in a travel bus, where we are sitting alone. emory in this
perspective is like taking in a great panoramic view, while sifting through a mass of energy until there
is a time and a place where everything comes together, and our thoughts feel in sync with the present
moment. emory is that time that fills the open air and that can lead to feelings of regret, shame, grief,
and different levels of belief and disbelief.
&ur thoughts are like windows opening and closing, in a way that leads them to construct
evidence on there own. -hen a certain moment fills us with the deepest feelings we are apt to have as
we derive both pleasure and sadness from them. -e often focus our thoughts in an obsessive nature on
someone whom we are bound to feel hurt by because of the unrestrained *uality that account for the
unraveling of emotions. In this sense our memories are often misleading since we feel we can gain a
great deal of insight by there assertions while the facts of what transpired may not be *uite as clear. It is
1..
*uite often that fear based motives occupy our thinking, or we feel shame at what turns out to be a
grand hoa". &ur thoughts and fears may lead us to compensate the reality of the present for a life that is
spent rehashing the past, as each effort is indicative of our motive to supplicate our feelings for what
appears to be a worthwhile endeavor. This false evidence appearing real is often time the cause of great
embarrassment as we find that our motives appear inappropriate. The act of e"pectancy and urgency
that we hold in terms of our memories may not always be what helps us to gain freedom of will, or the
solution to the conflicts we are e"periencing.
9et memories as a way of understanding the past can lead to our having positive insight, as to
the fallacy of the nature that we hid behind, and the truth that is now constructively brought to the
surface in a way that remediation of them can transpire. It is in this hope filled vessel, that we do not
blame others for our misgivings but bare witness to the new e"periences they represent. It is only with
at least some understanding of the past can we hope to reconcile our thoughts in a way that they may
present us with new opportunity in human relations. &ur memories then open the door to choices, that
are instinctive by nature but are very much in line with the positive endeavors we know of that can be
more helpful to us. In getting rid of the damage that our thoughts had tried us to a point of frustration,
and irritability, we can preserve our own uni*ue individual personality traits that help support the
positive influence we receive from our environment in a way that we are more comfortable with our
emotions.
&ur memories are most misleading when we base our incentives on the impact we have made
on others that may have caused them damage, or that lead us to feeling awe inspired, and of great
resources that are based on our being crafty and clever. These moments are often filled with panic in
which we have to enact these roles that are based on memory until they are played out, and we are left
having to respond to a variation of the same theme. 9et we often arrive at our most insightful and
contemplative thoughts by holding our thoughts but in away as which to distance ourselves enough to
10.
make use of them in a healthy manner. It is only when our memories tell us that we are struck somehow
as a divine influence that there can be no prevailing peace, and our *uest of leading superior lives often
bare the shame of their futility, and the agoni,ing fear that we are left to our own nature no matter who
we are or what the personality type may be.
&ur memories also serve as a gauge to the progress we can make, by e"amining the various
possibilities in which our thinking may be in error. It is in this prevalence of emotions that we find we
can put our thoughts to constructive use. By admitting that the human heart is fallible we can see how
some of our actions may have been bent on destruction, while other thoughts remedy the apprehension
we may feel in achieving self satisfying motive to lead a live that is worthy of our esteem.
In this view of memory we have left it open to some turbulence as an understanding of the past
must be accounted for in order for progress to be made. In deciphering what makes a person complete
we can see how these moods are apt to compensate for themselves by focusing them on the person
who is ne"t to us. In this sense we may find our evidence to be misleading, as memory which is
astoundingly insightful, may also be delusional, when we live a life that is based on primitive thinking.
By addressing the focus of our thoughts we may help to gain an ob$ective view of their origin and
orientation, while only in understanding the past can we proceed to the present in a way that is worthy
of our human affairs. To conclude our memories can also make us very thoughtful people but it is only
by addressing these emotions in their rational form can we begin to understand that we have to make
choices and decisions that are based on what we are called on to achieve. It is in this circumstances that
we become motivated to see our past, and our memories as an asset that we ourselves may be the only
one's whom e"perience them in this way.
-e e"perience thoughts of mind in the unconscious. These images bare witness to truth but
have no completion in the sense of reason. (s our bodies are working we transgress to all forms of
thought that help us to resolve truth from our unresolved conflicts. These thoughts appear as
13.
messengers without fi"ation into the conscious world of our e"istence. +or the purpose of this paper I
would like to show three realms of unconscious thought that appear in imagery, and while presenting
the truth in a way that is irrational seem to ask *uestions that are only answered upon our awakening.
These three forms of thought that we all e"perience are present in our dreams, our fantasies, and our
wishful thinking.
&ur dreams are clearly images of unresolved conflicts. They stem from association that are
relevant to the near present but also to the e"pectations we have learned since childhood. ?reams are
like messengers that resolve a conflict by our awakening from them. They provide insight into a world
of thought that is not always facilitated by reason. &ur dreams help us perceive both our mortality and
our immortality, as images of death, and other profound influences permeate the visual world we live in
in our sleep. &ur fears, our paths, and recollections come from a deeply transfi"ed state, that make our
coming to terms with reality a sort of *uest. &ur dreams help speed up the time in which we must make
this *uest, by showing us variations of a theme that is open to possibility. The worst variant in dreams
would be that we never wake up. It is only by acclaiming the information as understood, do we feel we
can cancel out this active dualism of our unconscious to provide us with the stability of living in a real
world that is both known and unknown to us.
&ur fantasies are the thoughts we have under the prete"t of forming an image of ourselves or
another person as being God!like. That the *ualities of sensation are transfi"ed on a thought that can
e"tend into feelings of nirvana. 9et fantasies can also be dangerous by a false sense of gratification that
we receive from them. It is very rare that people can submit to claims that are based on one's fantasy.
(s it is very difficult to remove the obstacle of the thought that life must be one way. -hile the feelings
of pleasure persist, our fantasies can be dangerous by our living an ine"plicable life style that beckons
others to understand where these thoughts come from. To e"perience eternal bliss is a goal of some
spiritualist, yet by negating reality, our fantasies often led to a psycho!drama that is based on an
15.
irrational prete"t for there development. &ur fantasies of being God like often lead to disappointment
by the inability to accept that other people can never be either more or less than human. (s we continue
to live out our fantasies we are confirming a life that is ine"pressible, as the need for this life of
complete liberation from pain often leads to a bitter sweet taste of regret and remorse.
&ur -ishful!thinking on the other hand may describe all that we wish to attain, powered by our
motivation, we see the person whom we are becoming and make efforts to move in that direction.
-ishful!thinking may also become obsessive!compulsive by the need to to feel approved of or highly
esteemed. -ishful!thinking is a strong motivator when a rational statement of purpose is addressed in
regards to our incentives . By understanding that we are moving forward our wishful!thinking can fill
us with the drive to come to terms with a plan of action. 9et it is this sublimation when we need what
others have, or we are filled with a desire to be someone whom we are not that our wishful thinking can
set up traps for us. By being motivated to to live a life that is not chosen for us, we begin to falsely
depict our determinations as an unnecessary result of upset. -ishful thinking then is the life we
imagine ourselves living given the prete"t for the right conditions, and the order in which our
circumstances present themselves.
-e e"perience different stages of passion and compassion. -hile the two are similar in that
they imply an unconditional love, they each separately in there own way imply a non!materialistic
concept of complete giving and letting go. 2assion is the firm belief that we have attained pleasure by
the acceptance and acknowledgment of another persons acceptance and reception of our heart. It is both
the pleasure that coincides with the pain of letting go, and the sympathy and empathy we bestow on
others that allows them freedom from the bondage of suffering.
2assion is the ,ealous nature of which all of our primary needs and e"pectations are met in
another person. 9et how often do we let these lead us to the traps of greed and $ealousy. &ur placing of
e"pectations on another persons emotional integrity may seem like we trying to dis!spell the demons in
17.
our closets that have perpetuated for so long. It is not without some compromise that we are able to feel
the full impact of our devotions and ,eal for life. It is only by removing the attachments of pride and
self reliance that we are able to understand the ignoble truth that we do not surpass human nature in our
actions and deeds. By understanding that our emotions may be based on a more primitive captivity,
while leading to the essence of our or fulfillment and satisfaction. The passion we feel is one that takes
into account the unification of souls whose merit is based on trust and thoughtfulness. The act of
leading passionate lives is a sign that our circle of childhood denial and delusions have come full circle,
and we are ready now to permit ourselves the single most rewarding act of nature which is to be
redeemed by the pleasure by the motivations of another persons clean spirit. This is not to say we go
without our strengths and weaknesses but in coming to terms with the self reflective force that may
lead to happiness we begin to e"perience life through the eyes of maturity and e"perience. In a way
which no others e"pectations of our abilities can be reali,ed. True love is the coming to terms with the
severing of the umbilical chord only to find we seek a gentility in our repose that may not have been
seen before. 2assion than is the clearing of the clouds and the confusion, the unrest and turmoil, to see
that our anger came only from within, and that our past anger and resentments can be cleansed to look
to our spirits for the opening and the path to peace, freedom, $ustice and e*uality.
1ompassion than is the act of self preservation, by the act of giving to others whom are at a
disadvantage. It is the life feeding force that enables us to see the human potential, in our finding
weakness and dispositions that may have lead to the desperate state of a fearful e"istence. 1ompassion
is the blessing that our lives had been wholesome and complete, it is when we look to ourselves, and to
others as complete of human virtue, that our compassion begins to trust paths that are useful, valuable,
and of service. In the chaos of our own inner dimensions we may begin to feel unwanted, or an
uncaring type of omission that may steer us clear from the help we offer. It is at those times that we
may be bent on selfish motives. -hen again issues of material worth, and the feeling of loss and
18.
betrayal steer us clear from the human need of living compassionate lives. It is freeing to see that our
paths in an effort to draw closer, may also have been steering us away from the *uality of giving we
wish to pursue. It is only in the spirit of letting go can we be reassured that the efforts we make in being
a helpful agent to the release of pain and suffering is not wasted on the trivial *uestions that make such
reprieve impossible. It is only by staying within the confines of our hearts and minds, that we begin to
see that we can put our animosity, hatred and self hatred behind us, and live each day in the fulfillment
of the promise that we are entering the kingdom of paradise, and have fully consecrated our lives to
living a life within the pleasures of the temple.
In this way 2assion and 1ompassion are similar, as passion is more like walking an unknown
path that allows for pain and pleasure to enrich our lives in a way that helps us to reach maturity. -hile
compassion are the thoughts that in self forgetting we may be lead from these isolated feelings of
detachment that we may not have any use for. -hile both re*uire letting go, both passion and
compassion stem from the unconditional preservation that the sacred *uality of human dignity is
upheld. Both passion and compassion are very good, while showing us that even pride is like a
phantom, that is holding us within so that he may close the doors on us, and our fears of letting go, in
the light of our own perseverance.
To say that love and war permeate our entire e"perience would entail depicting an illustration of
the two. -hile both love and war leave one indignant and in a con$unction of rational and irrational
perceptions, we see the e"perience of love to be one of desire. @ove perhaps draws closer to a feeling
of empathy where we regard our entire life as a discourse on being happy, $oyful, and peaceful. In the
parameters of love we find ourselves to be at one with human nature. In the sense that living a
passionate life enables us to feel the desire we have in $oining our souls with a mate. @ove is a very
1:.
strong force in that it is an action that will submit itself to self respect and dignity. It is like a calling the
lifts our spirits and fills our heart with hope and $oy. 9et it is described as an eternal bliss which may
stem from the irrational thought that we maybe $ustified in being careless.
@ove moves us deeply, and is the beginning of release of our inhibitions that keep us in still
waters, that asks for mercy. &ne that helps to restore our faith in human beings is a divine love. This
grace hides like a chimera between the unknown and it's mystery. True love is one of ambition, and the
delight one feels in meeting one's e"pectations. It is the annunciation of our own self sacrifice that
brings us into fruition of our own accord, and our own conception, of honesty, trust and virtue. True
love can not be denied once the seeds are planted, and shows us the spirit of our own self seeking. This
self in*uiry is a $ourney into self love, and the patience imparted from my morale to be patient with the
giving souls who contribute to my daily life. It is this voice of higher reason, which has me believe we
can know God or at least the spirit that is called when we place our confidence in his everlasting
mystery and prudence.
-ar, while on one hand is a *uest for honor. /pells the fate of those whose mercy has been
sacrificed. It is the severing of that which comes from pride to instill in others a state of fear of
mortality and immortality. -ar is the imposition of claims of righteousness that imposes it's will on
others, and legislates $ust how one may live their , and who must die in these conse*uences.
-ar, is the root of evil, it is the merciless annihilation of those who bare witness to whom they
are persecuted by. It is the voice of danger, and is a restless state of (rmageddon that claims victims of
those who could be met with treatise. &ne might ask if love con*uers all, or if that is the established
role of leaders of war. It seems fair to say that personal denigration might be e"alted when one's morale
is weakened to the point of disarray. 9et when the toll of war con*uers it's enemies it is a deprivation of
a $ustice that can not be corrected by the $udgment that holds us accountable for our actions. &ne may
be a sin of a misnomer while the other is a sin of taking lives. -hen we perceive the brutal nature of
'<.
war we may need only ask whom were the victims of the lives that were taken, as we answer they may
have been men and women who were very close to us in stature, and feel the burden of having been
made to suffer by the pursuit of honor to achieve this pacification of human e"istence.
-e e"perience love making in the sense that every adult who reaches maturity will develop a
sense of se"uality that they relate to inter!personally. @ove making seen as the affection and the
attraction of two people to one another, who engage in penetration to open themselves up to the
emotion of ecstasy, whom when compatible will e"perience a sense of desire in the culmination of the
past with the present, an who state that their ambitions are achieved through the erroneous feelings
attached to their se"uality.
That desire in it's shortcomings may take the form of prostitution, and the e"ploitation of the
human figure. The pleasure one seeks will not be forsaken, by the limitless variation that endows itself
to the opportunity for se"ual intercourse. The perception that we are self!e"pressive of a great passion
to find those whom we are attracted to in high esteem, accounts for the ,eal of one's thoughts and
hidden incentives to e"perience fulfillment and gratification se"ually to arouse pleasure.
If se"uality is the active participation of the evolution of the species. It is easy to see, how in
this passion of life, we may become focused on this satisfaction, and to see how one may become
e"tremely involved with a partner who endows upon them this pleasure. If the main complaint about
homose"uality is that it does not proceed by this evolution. I would *uestion this claim by answering at
the very least homose"ual lovemaking proceeds by the evolution of one's identity and of homose"uality
in general.
The general consensus is that lovemaking ought to be carried out by consent. The erotic
pleasure and lust for life that one e"periences in the se"ual act, must be the mainstay of two people who
are willing to take responsibility for their actions. The ability to show emotion is a very human need as
it relates to se" with a partner or with the opposite se". The type of character that develops within a
'1.
person through the act of identifying deeply with their soul mate, evokes a characteri,ation in which
there are heroes and villains, and a sense of being God like.
The motive of being se"ual satisfies a very human need, to welcome the pleasure they receive
through the act of love making into their lives as an adoration of both souls and spirit. The *uality of
being received emotionally when one mate enters the others body, is the channel, in which we feel a
heightened response to spiritual a"ioms. It is this emotion. and this pleasure that confirms our belief in
human nature, and it is this potential that has the ability to support or crush a significant other.
(s we are occupied by a great deal of se"ual energy we view our mate as the reali,ation of all
of the sensations that lead to good. 9et in coming down from such eroticism we find we have reached a
place of emptiness that characteri,es our incentive of self awareness. -e are very much naked when
making love to a partner, in the sense that we are drawn in by the arousal of our pleasure and pain. The
gates of sympathy are wide open as the airs in which we are satisfied by our motives let in the love to
the heart so that companions may act at the complete disclosure of their emotional happiness, and
feelings of passion.
The act of love making is not a myth as it relieves a great deal of our self hatred and apathy. The
degree in which our composure welcomes good se" may depend on our dispositions, while wishing to
be loved and made love to. This is the human element that we are born with that develop our
e"periences in a portrait of sensuous and e"plicit pleasure, that e"pose our vulnerabilities and
weakness, and makes human compassion one that allows for a future of e"periencing this alleviation of
improper $udgment of sin and omission.
''.
-e e"perience a sense of spirituality, meaning we develop a faith in the known and the
unknown. (s we try to investigate the conscious, and the unconscious we are left candidly with our
determination to develop a sense of self. This sense helps to restore our faith in what we believe, as we
dig deeper, we grow to understand the cause and effect of the situations and circumstances that we
e"perience in life.
/pirituality provides an overwhelming sense of self care. /een in the light of this attrition
spirituality is also how we perceive our growth and development, and even our successes and failures.
;eligions teach that there is an after life. This concept helps us to understand the reason for having
faith in good works. &ur e"perience shows us that the state of condition for which we proceed has a
great deal to do with the physiological and transcendental comprehension of our own self disposition.
/pirituality is a force in human nature that helps us to develop clear reasoning and insight. It is
also seen as what we are able to learn, and the manner in which we are able to grow. By cultivating this
sense of faith, we can understand how depression and disappointment can be debilitating even crippling
for one who feels the pains of birth that causes them to believe they were born to suffer pain. (s we
look at our predicaments often times we find ourselves ga,ing at the cosmos, as though the feeling of
bliss that we e"perience in the infinite touches us deeply in our internal contemplation of reality. To
believe there is a higher power who is unlike any other human being, may provide us with the
ta"onomy of understanding the principles of our $udgments, reasoning, thoughts, and drives.
-hen man kind develops an interest in it's own suffering, and the cause and effect of issues that
people suffer from. This sets off a wave of consciousness that allows for others to perceive human
strengths and weaknesses in a different light. That the light of the spirit takes from the form of sheer
proof that our virtue has something to do with perceiving the universal development of what people
ascribe to all forms of subtle changes with the realm of reasoning. This accounts for the understanding
that human virtue is based on the condition of our reason for looking inward into the trapped mind, to
'..
understand that this helps to release our e"perience into thoughts that may help us to transcend our
fears.
To say that a God conscious e"ist that is inclusive of all things is not a fallacy. It is the
reali,ation that in terms of our own understanding of the suffering of pain, that we can look inward for
the solution that permeates itself into the calamities of the misled. That to build faith can contribute to
the high esteem in which human beings cultivate and enrich the spirit of companionship in the spirit of
friendship, helps us to see that by understanding a respect for moral virtue is really helping us to
cultivate the e"perience of a complete submission to peace.