Applications and case studies

At the level of the concrete mental there are seven ways of thinking profoundly wrong; they are those specific to the anger and pride, to the sadness and fear, to the laziness and greed and to the debauchery.

We will treat each of them giving concrete examples regarding the way in which the Psychical Harmonization can be used for the correction of the deformations of judgment which characterize them.

The examples are taken from the real life, from the cases met by the author at the seminars of Psychical Harmonization and cognitive development organized by him.

The anger

When the Supra-conscious sends to the conscious signals of psychic suffering specific to the anger (which are similar with those specific to the irritation, sadness, revolt, hate, envy, etc.) we can be sure that exactly in that moment, a wrong judgment manifests in our psyche.

Knowing this we can immediately start to identify the mistake of judgment usually characterized by a false expectation, and thus to correct it.

Example 1: Viorel got angry because one of his acquaintance was late for a meeting although she/he had promised that he/she wouldn’t be late.
Let’s follow the stages of the Psychical Harmonization for this case:

1. The state felt was that of irritation, anger and sadness, a specific state of psychical suffering which was generated by a wrong judgment.

2. The event is that previously described: the acquaintance was late for 20 minutes at the meeting

3. In those moments, Viorel has some wrong judgments in his psyche like:
a) “I don’t understand why he promises if he can’t keep it.”
b) “He has been late again: he always does the same.” etc.

4. The mistake of judgment can be quickly identified if we are able to identify the deeper judgments implied by the one mentioned above.

a) “He should always keep his promises.”

The specific false expectation consists in the fact that we expect all the people to keep their promises, which is impossible. From different reasons they can’t always keep their promises.
Understanding this we also understand that in this case, in which the acquaintance is late, is one in which a promise couldn’t be kept; we’ll see later why.

b) “He is always late but he should never be late.”

The false expectation is obvious: from different reasons, each of us is sometimes late at different meetings.
So, we can see that the wrong judgments identified at 4. are characterized by evident false expectations (we expect impossible things to happen) and we eliminate them from the psyche. Once eliminated and replaced with some correct judgments (“People are sometimes late and other times not, from reasons dependable or undependable of them.”) we’ll see that the state of anger will disappear, too.

Example 2: Claudiu works on a computer but its programmes block up from time to time.
1. The state is that of agitation, irritation and anxiety
2. The event is that previously described
3. The judgments identified in that moment are:
“Damn it! The computer has blocked again.”
“This computer is really stupid; I do all my best and it continues to block up.”

4. The profound wrong judgments are:
“This computer should never block up!”

But we know that, because of different reasons regarding especially the bad utilization of the computer, it sometimes blocks up.

“I should always do well what I do; I should never be wrong!”
The false expectation is obvious: the man is submitted to mistakes from time to time; but being aware of this truth, it’s important to learn something from these mistakes, to be more careful and not to make them again.

The anger - other case studies

Example 3: Anda was queuing in a bank when someone got in front of her. She didn’t say anything but she got upset in herself because people don’t obey the rules.
1. The state is that of irritation, stress, anger, agitation.
2. The event is that previously described.
3. In that moment Anda let to manifest in the psyche judgments like:
“What rude people: they get in front; they should queue like all the other ones:”
“Why don’t they keep the rules like all the others? If I weren’t be a lady, I would tell them something…”

4. The wrong judgment implied by those mentioned above is:
“All the people should always obey the different social rules.”

We know that rules are not always obeyed by all the people; so, the Anda’s false expectation in that moment was an obvious one. Through the state of psychical suffering specific to the anger, the Supra-conscious pointed her out that she has a wrong judgment (implicitly or explicitly) in that moment.
As soon as it was identified and corrected, it will lead to the disappearance of the state of anger.

Observation: The identification and correction of the wrong judgment identified at 4. must be repeated consciously of many times and in circumstances similar with those from above (when the automatic process of anger will want to manifest by itself) until the new created judgment (the correct one) turns into a psychical automatic process which takes place instead of the wrong one, from now on.
That’s why the Individual Psychical Harmonization requires a long and aware effort; it can’t be made overnight!


Example 4: Being in the kitchen, Gabriela’s mother shouts at her to be more careful and to mix in the pot from the cooker.
1. The state was of irritation, of anger…
2. The circumstances are those mentioned above
3. In those moments, in the Gabriela’s psyche there were judgments like:
a) “She shouts only at me!”
b) “She could have mixed by herself.”
c) “Why does she give me orders? I know how to mix in a pot.”

4. The wrong judgment implied by those mentioned above (which are implicitly sustained if all those mentioned at the paragraph 3. are also sustained in the psyche, being in fact their root) are:

a) “Nobody should ever shout at me.”

We know that from different reasons people sometimes raise their voice. To expect them not to do this is like to expect a cow to fly, etc.; it means to sustain in our psyche a false expectation (thing pointed out by the Supra-conscious through the signal of psychical suffering specific to the state of anger).

b) “I should always do the things I can do by myself.”
But not always all the things we can do, will be made. To expect the contrary is obviously a false expectation.

c) “Nobody should ever give me orders!”
People make what they want with their ‘tongue” and from time to time they give orders to the other ones (from different reasons and in different circumstances).

Observation: At a given moment, in our psyche there are different wrong judgments in the same time: the mistakes which characterize them must be analyzed and identified one by one.

We can be sure that in our psyche there’s no wrong judgment only if the signal of psychical suffering doesn’t manifest anymore, but only that of harmony (a state of peace, tranquility, relaxation and good)
After a number of identified and corrected cases of wrong judgments specific to the anger (or pride or sadness, etc.), it can be also identified the general process which is behind to any manifestation of anger (the general formula of the false expectation) and thus it won’t disturb us anymore.

So we can be sure that we thrown away from the psyche all the wrong automatic processes only if they don’t manifest themselves anymore (they don’t disturb us anymore) in the same circumstances they made before.

Example 5: Corina got angry because her room-mates went to jog and didn’t invite her to join them.
1. The state she felt was an unpleasant one, specific to the anger. Through this state the Supra-conscious warns that a wrong judgment took place in her psyche exactly in that moment.
2. The circumstances in which the signal appeared were those mentioned above.
3. In those moments, in the Corina’s psyche there was a wrong judgment such as:
“My room-mates are some strange persons; they don’t have any common-sense at all…”

4. The wrong judgment is:
“All the people should always have a common-sense (to behave in the way I consider they should behave).”

In this case the false expectation is obvious: not always people behave in the way we want them to behave. To expect the contrary is a proof of ignorance regarding the reality.

We’ll stop here with the examples regarding the wrong judgments specific to the anger. Starting from them and knowing the general formula of manifestation of the false expectations, there can be easily identified the mistakes of judgment in the case of different forms of manifestation of the anger.

Regarding these false expectations, we can see that their general form is the same; the difference regards only the object about which these false expectations were created and only the specific reason (the specific circumstances) brought as an argument for the anger’s manifestations.

These specific circumstances are infinitely various (man can get angry from everything); but they are not essential for the apparition of the state of anger; they are only some wrong judgments about these circumstances, some false expectations sustained in us regarding the nature of these objects : we expect to happen things which are impossible to happen;

I mean ,we expect all the people to behave in the way we want, all the things to go from themselves (without any resistances), the state of some objects to remain the same for ever, etc.

The pride

The signals of psychical suffering specific to the pride are very various, depending on the different forms of its manifestation (being characterized by specific wrong judgments).

They generally manifest under the form of the inner anxiety, agitation, stress, etc. but especially under the forms specific to the pride, vanity, arrogance, envy, jealousy, despise, self-pity, rigidity, sadness, etc.

Now, we’ll present some of the definitions given by DEX (The Romanian Explicative Dictionary) for some of these states; and from these definitions, the false expectations specific to the different forms of manifestation of the pride, can be noticed.
According to the DEX the pride means “to have a very good opinion, often an exaggerated and unjustified one, about yourself and about your social value and importance” or pride, vanity, self-sufficiency, etc.

According to DEX, the vanity is “a groundless ambition, the desire to impress the others.”
The pride is “a despising and arrogant attitude”.
Proud is that person “who has a very good opinion about himself/herself (often an exaggerated one).”

When we let to manifest in our psyche all these wrong judgments specific to the pride, we consider that all the people must praise us, that we are always right, that we are better than the others because we have a diploma or because we grew up in a rich family, or that people should never offend us, etc.

All these are nothing more than some false expectations and mistakes of judgment, promptly pointed out by the Supra-conscious; if we let them to manifest, we jeopardize the harmony of our own system.

The presence of the pride, of the vanity leads to the apparition of anger, which can degenerate into hate, revenge, malevolence, uncontrolled violence, etc.-phenomena which ruin the harmony of our own system and of the systems we belong to; sometimes threatening even our existence.

The wrong judgments specific to the pride appear because we sustain in our psyche some impossible and absurd expectations like:

a. “Everybody must behave in the way we want them to behave (politely, willingly).”
b. “Everybody must praise our work.”
c. “Everybody must want to help us.”

Besides the fact that not all the people want to help us (from reasons dependent or independent by them), there are people who want to help us but they can’t; and often it is wrongly considered that if they can’t, it means that they don’t want to.

d. “Everybody must think exactly like us, to have the same intellectual interests, the same values and beliefs.”

Obviously, this is a false expectation.
However, when we meet people who think in a different way, who have different beliefs, we are surprised that they are different and refuse to accept the difference and thus to build a communication and then a communion.
When we meet people who think different than we, we must avoid to manifest the pride (to consider right from the beginning that they don’t have correct beliefs although we haven’t listened to them and don’t know how they think).

If we do this, we’ll interrupt the communication (practicing a war of the deaf people :one says something –the same thing repeated in different ways-but the other one doesn’t listen to him, being more preoccupied to expose his own thoughts, beliefs, etc.) and jeopardize the harmony of the system we belong to.

So, when we meet people with other ways of thinking, with other values and beliefs than ours, we have to adopt a correct attitude (in order to maintain the harmony of the social system) which is to listen very carefully what they want to communicate.

Thus, we have to understand as better as possible their message; this must be as clear as possible for us, although we can ask for supplementary information.

In the third stage of the communication it’s essential to try to help him (with an attitude of benevolence) to see and realize the mistakes of judgment they made (if they made).
By the contrary, if their message is well-understood and well-grounded it’s necessary to help ourselves to assimilate it as soon as possible and to thank the other one for sending it to us.
So, the right attitude in front of some mentalities different of ours and of those with which we are used is the following:

Listen – Understand - Help (yourself)!

In the process of communication, if we don’t follow these steps exactly in the order mentioned above, we give to the false expectations the chance to manifest in ourselves:
- we expect to understand the other one without listening to him;
- we expect a good communication with the other one even if we don’t listen to him or understand;
- we expect a discussion to continue even if we understand the message of the other one but we haven’t assimilated it (if we consider it a correct one) or even if we don’t help him to correct it, if we consider it wrong.

Regarding the communication, it’s also important not to let the different forms of the pride, to manifest. If we do this, we compromise the communication; it can’t take place anymore. The pride from ourselves stirs the pride from the other one and thus we burry any possibility to communicate; the pride always leads to a “war of the deaf people”.

The formulas which jeopardize the communication and which imply the presence of some wrong judgments specific to the pride can be:

- “But you’re wrong!” (with an angry tone in the voice). The false expectation behind this statement is: “You’re a stupid and an idiot; you should be clever enough to understand…”
- “Here I have to contradict you.” (using a tone of superiority).
- “Don’t you see that you say only stupid things?” (this expression indicates to the other one that he’s a stupid; his pride feels hurt and it activates, deterring the communication).

- “Don’t interrupt me anymore; don’t you see that I haven’t finished yet?”

This statement implies the following subtle judgment: “I know what I want to say but you’re stupid and don’t let me finish my ideas.”

Behind all these, there’s a false expectation like:

“People should never interrupt the other ones who they are talking to.”

In this case, the good formula is the introduction of the part with “Help”, meaning to adopt an attitude of benevolence, love and obedience; it can be seen in a statement like:

“Please, allow me to finish my idea, too; you’ll see that we’ll clarify all our controversies.”

The presence of an attitude of benevolence and love throws the pride away from the other one and the discussion can continue constructively.
- “But it’s not like that; obviously it’s false what you say.” (said with a slightly irritated attitude).

The formulas of communication which pointed out the lack of the wrong judgments-specific to the pride- in the person, who communicates, are always uttered with a calm tone, with an attitude of benevolence and obedience and they can have the following forms:
- “Why do you think that?” (formula which allows the continuation of the dialogue for a deeper understanding of the sent message).
- “Do you really think so?” (Your doubt will make him to have doubts, too; this is a good thing if you want to help him, by showing that he makes a mistake in his message.)
- “…couldn’t it be in that way, for instance?”
- “Yes, you’re right about this thing, but you should also think a little to…”

- “What makes you to think this?” Usually this question, asked with a benevolence tone, takes the other one out from the “automatic pilot”, making use of his conscious, especially if we manage to ask him new questions at which he has never thought.

And thus it appears the possibility as our message to arrive at the other ones conscious and not to be deterred by the different manifestations of some wrong mental automatic processes (the pride, the pride, the sadness, the non-ideals and different doctrines).
In order to eliminate the pride from the communication, the presence of the Sincerity and Benevolence in both of us is absolutely necessary.

e. to pretend that we have all the answers at all the questions, that we are the best in different fields of activity (which is obviously impossible), it’s also a false expectation specific to the vanity, pride, arrogance, etc.

The people, who have such wrong judgments in their psyche, usually are good in some fields of activity. The problem is that, starting from here, they could wrongly think that they know everything.

Another aspect must be mentioned here - for a system it’s not essential that an element to know to do something, but to know to do something and, in the same time, to do something with all that it knows (it’s not enough to praise ourselves with what we know but it’s necessary to help the others with what we know – UNDERSTAND - HELP).

This lack of benevolence and willingness for the other elements of the social system is pointed out by the Supra-conscious, when it sends to us signals of psychical suffering specific to the vanity, pride, arrogance, despise, rigidity, etc. (through these attitudes we jeopardize the system’s harmony).

f. we expect that if we feel pity for ourselves (because at a given moment we didn’t manage to do something or because something which was up to the others did not manage to us), this situation will solve from itself.
As I’ve said, the resistances are present in all that we do; identifying them we have to persist in over-passing them little by little. And the things which aren’t up to us, we can only influence them and that’s all.

g. we expect that some things (objects, states, human beings or creatures) to belong to us for ever (not to lose them).

But we all know that it’s not possible: everything around us and inside of us changes continuously.
The states of envy, jealousy point out such false expectations which manifest under the form of some groundless attachments and in vain hopes. They also point out that we have a false expectation in our psyche which makes us to believe that we can have everything what the other people have (what they feel, what they are).

Or we know very well that this kind of expectation is not possible. The differences between people exist, they being dependent or independent by them (they are given by the social context, by the genetic inheritance, by the individual effort of each of them).

To expect at the disappearance of all these differences means to want the disappearance of the system’s institutions. But that jeopardize the system’s harmony and that it’s promptly pointed out by the Supra-conscious through signals of psychical suffering specific to the envy and the pride.
Similarly the state of jealously points out that, exactly in that moment, we have a false expectation in our psyche, which manifests under the form of some groundless attachments.

The pride - case studies I

Example 1. Gabi felt offended when one of her colleagues from the university refused to help her at an exam (to whisper her).
1. In those moments Gabi felt a state of frustration, agitation and offence, state which was a specific manifestation of the psychic suffering sent by the Supra-conscious in order to warn the conscious that a wrong judgment manifests in the psyche.
2. The event which caused the wrong judgment is that mentioned above.
3. Then, in the Gabriela’s psyche there were some wrong judgments like:
-“What a selfish colleague!”
-“It doesn’t matter. One day you’ll ask me to...”

4. The wrong judgment implied by those mentioned above and presented in the Gabriela’s psyche in those moments, can be considered some false expectations.
“People should always help me.”
“All the people should always praise me (to do what I want).”
Obviously, not all the people want to help us and not all of them can help us, even if they want to (from different reasons). So, it’s clear that not all the people want to praise us.
To expect the contrary means to expect the impossible to happen.

Knowing all these, we must be aware that the correct judgment consists in the fact that some people help us, while the other ones won’t; and depending on their attitude, we have to guide our actions in order to reach a great harmony of our own system and of the macro-systems which we belong to.

If the other ones interrupt the communication by letting to manifest in themselves attitudes of superiority, arrogance, despise and malevolence, it’s necessary to act for the restoration of this communication, by adopting an attitude of benevolence, openness and unconditioned love.

To answer at an attitude of arrogance with arrogance, to that of despise with despise, to that of malevolence with malevolence, etc., means to disturb the system’s harmony; and that’s why we’re immediately warned by specific signals of psychical suffering.


Example 2: Alex was on the corridor of a train and opened the door a little because it was too hot.
Then, a man of about 45 told him with a tone of superiority mixed with a kind of violence: "You’re too hot, boy?”
Alex felt offended by the attitude and the tone of the other one; he hardly controlled himself not to answer to him using the same tone.
1. The state felt was that of agitation, anxiety, offence...
2. The circumstances are those mentioned above.
3. The Alex’s thoughts were:
“Look at him! Why can’t he speak nicely? It wasn’t necessary to shout at me; anyway I could heard him even if he hadn’t shouted at me.”

4. The false expectation implied by the judgments mentioned above and whose presence was promptly pointed out by the Subconscious, are:
“People should always speak nicely.”
“Nobody should ever shout at me.”
These false expectations consist in the fact that we can’t control people’s voice and that’s why some of them speak nicely while the other ones shout; to expect all the people to speak nicely it’s an impossible thing.

Example 3: Gabriel was driving regulamentary when a driver behind of him signalized that he wanted to pass in front of Gabriel. When he finally did it, he made an obscene gesture with his finger.
Gabriel felt offended by the driver’s gesture and kept all his angry in himself.
1. The state was that of offence, anxiety, restless.
2. The circumstances were those mentioned above.
3. In those moments Gabriel was thinking of something like:
“What a rude man!”
“Look at that stupid man; probably he wants some kicks in his ass.”

4. The wrong judgment could take place because in the Gabriel’s psyche there were implicitly present (although he wasn’t aware of that) some false expectations like:
“All the people should always behave in a civilized way.”
“All the people should always respect me.”
Here we deal with some false expectations specific to the radicalization and diminution of the perceptive field.

Example 4: A teacher of about 55 years old invited a young man, a relative of her, at lunch. He was a vegetarian and she continuously tried to make him to eat meat. The young man kept saying that he didn’t want meat but she insisted over and over again.
Then he told her:
“Haven‘t you get bored to keep asking me about meat?
“No, because you should eat meat.”
“Then think about that maybe I got bored to ask me to eat meat as long as I’ve been telling you for 10 times up to now that I don’t want”, replied the young man, stressing the word “maybe I got bored”.
The lady felt offended and told him:
“Listen, you should respect me…”
“I respect you if you respect me” replied the man again, offending the lady’ pride more. Now she felt offended and more upset.
1. The state felt by the lady was one of agitation, anxiety, stress, offence, anger, a state of specific psychic suffering pointed out by the presence of some wrong judgments in her psyche.
2. The circumstances were those previously mentioned.
3. In those moments in the lady’s psyche there were some wrong judgments like:
“How dare he talk to me like that? What a rude boy. I want only what’s the best for him and look how he speaks to me. He shows no respect. The chit! But who does he think he is to talk to me like that.” etc.
4. The false expectations implied by the judgments mentioned above are:
“All the people (young or old) should always respect and never contradict me!”
“Due to my social position (I am old, I am a teacher) I should always be respected by the other ones.”
In this case the false expectations are obvious. We all know that not everybody shows respect for us (from different reasons) and that there are many people who contradict us in different circumstances. To expect the contrary is an obvious false expectation.
So we have to notice who are those people who respect us and who are those who don’t and to treat them all with an attitude of benevolence and unconditioned love in order to strengthen the system’s harmony which we belong to.
The procedure is that already mentioned:

Listen! - Understand! - Help!
If you don’t want to help the other one showing an attitude of openness and benevolence to him, but by the contrary you close any way of communication with him, through attitudes of ill-will and pride, then you jeopardize the system’s harmony and existence.
This situation is promptly pointed out by the Supra-conscious which sends signals of psychical suffering (offence, agitation, anger, etc.)

The pride - case studies II

Example 5: Gabriel and Oana were walking through a park with other three persons. Gabriel was preoccupied by the study of some religious phenomena of different civilizations and he had many knowledge in this field. One of those three persons was Gabriela’s mother who considered that he deals with unserious things.
Oana replied: “It’s OK. One day he’ll grow up.”
Irritated by the Oana’s words, Gabriel replied to her that she should be the one who has to grow up considering the fact that she hasn’t studied almost anything about the religious phenomenon.
Then he added that he could prove to her anytime that she’s more ignorant than he is.
“You don’t know anything about the religious phenomenon. What have you studied about Buddhism? Do you know what is it about? See, you don’t know anything. Or about Islam, Hinduism, Judaism. See, you haven’t studied anything! Then why do you give verdicts about fields you don’t know anything?”
1. At this answer, Oana felt a state of offence (anxiety, restless) and then, immediately of anger.
2. The circumstances were those mentioned above.
3. In exactly the same circumstances in the Oana’s psyche there were some wrong judgments like:
“How can he call me stupid? He’s the stupid one. I’ll never talk to rude people anymore. How does he dare to offence me like that? To call me stupid… And besides all these to prove it to me in such a way that I can’t contradict him.”
“How does he dare to speak to me on this tone of superiority and arrogance and to call me stupid.”

4. The wrong judgments implied in the judgment mentioned above are:
a) “I should always know everything.”
Obviously, we can’t know everything; there will always be things about which we don’t know; that there will always be some domains in which we are ignorant. To expect the contrary means to have in us a false expectation.

b) “People should never call us stupid in face even if they realize that we are ignorants in a field or another.”
People say what they want and we can’t control this. To expect them only some thing, it’s obviously a false expectation.

c) “People should always talk to me in a benevolent way and with respect.”
d) “I should always be wright in all that I say.”
She said that Gabriel hasn’t grown up yet and when it was proved to her that she was wrong, she kept in herself the false expectation mentioned above instead of accepting its existence.

In the case of Gabriel the pride manifested, too.
1. The state felt was of agitation, anxiety, stress, offence, anger, etc.
2. The circumstances are those mentioned above: the Oana’s statement that he’s not a mature person yet.
3. In those moments, his thoughts were:
“She’s wrong in what she says and I’ll prove it to her openly. The truth must be said in face and with determination even if it bothers the other ones. I will draw her attention about this fact and I’ll do it roughly to teach her a lesson to be more careful at what she says in the future.”

4. Among the wrong judgments involved and presented above, there are some like:
“People should never give verdicts about things they don’t know deeply.”
Of course, people discuss about all kinds of things, they make well-founded statements but, most of the time, groundless ones.
To expect the contrary is a false expectation which can never be fulfilled.
People should never get upset (no matter of the circumstances and their state) when the naked truth is told to them or when they make a mistake (people should never manifest in themselves wrong judgments like the pride, etc.)

From his behavior Gabriel learnt that, for the harmony of a system, is not important just to tell the truth, but how and when you tell it if you don’t want to increase more the disharmony of the system.

In communication after the stage of listening and understanding it’s also important for another stage to take place- that of giving help – with an attitude of benevolence, love, calm.
It’s necessary to help the other one to understand that he/she is wrong and what exactly is his/her mistake (if we notice this during the phase of understanding)
The raising voice and the lack of love automatically activate in the other one (in the circumstances of the actual society) the automatic process specific to the anger and pride, which interrupt the communication, deterring our message to reach at him/her.

Speaking about us, it’s absolutely necessary - in order to maintain our harmony - not to let to manifest in ourselves any false expectation characteristic to the anger or pride.
Speaking about the other ones, in the context of the actual society, when we communicate with them, it’s absolutely necessary to be careful not to activate the manifestation of the mental automatic processes in their psyche (which were undoubtedly induced by the society); because in this way we’ll interrupt the communication with them.

Their conscious is usually less stronger and less active than the subconscious and through what we say or do , we cause the manifestation of some negative mental automatic processes, like those specific to the pride or anger; they will make the other one’s conscious not to work anymore and will deter our message to reach at them.


Example 6: The university teacher George, of 50 years old, was talking to some of his students at a cafeteria. He had a contemptuous and arrogant attitude when he was talking about some persons who weren’t as educated as him.
1. The state felt was that specific to the arrogance, despise, characterized by specific anxieties and restless known by all of us.
2. The circumstances in which the state mentioned above took place, were already described.
3. In those moments, George had some judgments like:
“Forget about those stupid people; they are some idiots and everybody knows that…”
“Speaking of these idiots, it’s pretty clear that they don’t have anything in their heads; that they haven’t studied and understood anything from what I tell them.”

4. The wrong judgments implied by those previously mentioned are:
“All the people should know what I know without being necessary to tell them anything.”
“All the people should know all that I know.”
“All the people should have the same values as I have.”
“The things should be OK for me even if I only criticize the others, without trying to help them to really change.”

This is a false expectation specific to the non-ideals of the unconstructive destruction, to the sustaining of an individualistic and careless attitude and to the irresponsibility for the well-running of the system.
As we’ve mentioned before, these non-ideals are wrong judgments specific to the existential-philosophic mental and they must be eliminated by correcting them if we want to strengthen the system’s harmony.

The sadness

The psychical suffering specific to the state of sadness can manifest itself under the form of disappointment, gloomy, pessimism, sadness, depression, exasperation, etc.
All these are forms of psychical suffering characterized by agitation, restless, indisposition, etc.; they point us out that exactly in those moments, when we feel them in the psyche, there are some wrong judgments specific to the sadness.

Example 1: Traian was disappointed when he realized that one of his relatives is not happy although he doesn’t have any material problems (from his point of view that relative has all that he needs); by the contrary, he suffers because of some quarrels in his family.
1. The state is of disappointment and a slightly sadness.
2. The circumstances refer to a discussion with that relative.
3. The judgments from Traian’s psyche were:
a) “This man has all that he wants and he’s still unpleased. He doesn’t see that his quarrels are because of some trifles.”
b) “Poor him, he suffers a lot… I feel pity for him.“

4. The wrong judgments implied by the facts mentioned above are:
a) “When people have very good material conditions, they should always be happy.”
A short analysis of the psychical mechanisms shows us that the state of happiness, joy and good appears only if the whole system of the human being (psychical, energetic, and emotional mental…) is an harmonious one.
Even if the physical system is in harmony (he has what to drink, to eat, a house…) but at the mental level there are some wrong judgments specific to the pride, to the sadness or anger, it means that the system is not an harmonious one; and this situation is pointed out by the psychical suffering.
All the systems of the human being must be harmonized (not only one of them) at a given moment in order to feel a state of relaxation and of good in general.

So, even if our entire physical body is in harmony, excepting a finger-which has just been cut - the signal of pain, will appear immediately, pointing us out exactly that thing.

That’s why to expect to feel good (to be happy) without an harmonization of all the systems of the human being, is a false expectation which must be thrown away from our psyche.

b) ”People should never suffer.”
People suffer; and to expect the contrary is a false expectation.
As we could see, the suffering is nothing more than a signal which shows us that, in one way or another, we threaten our own existence and harmony as a system.
If we take it as it is and we restore immediately the destroyed harmony, the signal of suffering disappears.

If the signal of suffering (or something similar to it) doesn’t exist anymore, if the parts of a system don’t communicate with each other in order to help in the maintenance of their own existence then the system’ existence is not possible; and once with its disappearance, the harmonious existence of the each element taken separately is compromised, too.
In one way we can say that if the pain (with its subclasses: happiness and wellbeing) didn’t exist, the existence –as we know it-(the existence in the system) wouldn’t be anymore.

Example 2: Medeea got sad because some of her colleagues “with an unorthodox vocabulary” teased her during a lab class, using some vulgar expressions and accusations (totally groundless) about that she would have dealt with the magic and many other things invented by her.
1. The state is of disappointment and sadness.
2. The circumstances are those mentioned above
3. In those moments, Medeea had some judgments like:
a) “What rude persons are these colleagues of mine.”
b) “It’s pity that people with such an educational level use such vulgar expressions.”
c)”What a pity that people don’t show respect to each other.”
d) "People should have the common sense and not to calumniate each other.”

4. The wrong judgments implied by those mentioned above are characterized by specific false expectations:
a) “All the people should always be polite.”
The false expectation is obvious here.

b) “All the people, with a certain level of education, should always use a more elevated language when they talk.”

c) “People should always respect each other and never calumniate.”
We all know that the expectation mentioned above is a false one, especially in the context of the actual society.
Almost all the time we notice people who don’t show any respect to us and who calumniate us; to expect the contrary is obviously a false expectation (impossible to be reached in that moment).

For other exemples clik here.

The sadness - case studies I

Example 3: Viorel was disappointed and got sad because his trumpet professor forbade him to play in another ways then those thought by him. Viorel was disappointed because he didn’t have the liberty to have opinions, to have his own style of playing.
1. The state felt was of disappointment and a slightly sadness.
2. The circumstances are those mentioned above.
3. In those moments, in the Viorel’s psyche there were some judgments like:
“The teacher should be more flexible in his way of teaching. He should encourage the students’ initiatives.”
“He should listen to my opinions because I have a long experience as a musician.”

4. The wrong judgments implied by those mentioned above have the form of some false expectations like:
- “All the teachers should always teach in the way I like.”
Of course, not all the teachers (from different reasons) teach in the way we would like them to do. To expect the contrary is a false expectation.
Being aware of this, when we meet such teachers, we accept them as they are. But first we try (if it’s possible, if it’s advisable) to make them some suggestions to change their way of teaching.

If they don’t do it, that’s it. But if their way of teaching influences negatively the quality of the courses, proper measures must be taken immediately (to inform the superior authority, to try to change their way of teaching) so that the system’s elements to be well prepared for their specific future missions from the system. If this thing is not achieved, the system will be affected and we, too as parts of it.

- “My opinions should always be considered by the others.”
In this case the false expectation is obvious: some people take our opinions into consideration while other ones don’t (from different reasons dependent or independent of them); to expect the contrary means to expect impossible things to happen.

But, no matter of the other’s people attitude towards us, if we want to increase our harmony, it’s advisable to help them unconditionally in order to harmonize themselves at a superior level, too (listen - understand - help).

It’s necessary to have some correct judgments in our psyche like the ideals specific to the existential-philosophic mental.

Example 4: Talking to a friend who was periodically beaten by her husband, Timea advised her to leave him. She kept going with this advice considering that in this way she could help her friend. But her friend didn’t listen to her (from different reasons) and remained with her husband; worse than that, she began to avoid Timea.
When Timea found out that her friend remained together with her husband and that she was still beaten, she felt sorry for her, for the fact that there are people who accept to continue such relation impossible to be accepted by her.
She got also sad because she wanted to give her a hand of help and her gesture wasn’t appreciated at its real value
1. The state was of disappointment and sadness.
2. This state appeared when she got the news mentioned above.
3. In those moments Timea had judgments like:
a) “I don’t understand how she can accept such a situation. If I were in her place, I would have leaved him immediately. Poor of her, she can’t see that such a relation makes her a lot of harm instead of good.”
“I want to help her but she doesn’t take into consideration my advice and don’t appreciate their value.”

4. The false expectations implied by the judgments mentioned above are:
- “All the people should always have the same values like me; they should always think like me...”

People think differently and have different values (due to different social, educational, familial circumstances); to expect the contrary is an absurd expectation.

- “All the people should always see very clear the things (the beings) that harm us and get rid of them.”
Due to the social circumstances, in the people’s psyche exist different mental automatic processes which make them to choose the suffering and not to be different than the rest of the “herd”; and thus they destroy their harmony.
So, a lot of societies, because of their pride and anger or because of their desire of revenge, made great destructions in the harmony of the other societies; this thing will turn against them later, almost destroying them.

Knowing that most of the people function on “automatic pilot” and with their conscious “sleepy”, some negative psychical automatic processes, copied from the reality, manifest in their psyche; to expect from them to see very Cleary the distinction between who want them good (an harmonious system integrated in the System of the Systems) and who don’t.
So, we can see that the society hasn’t managed to be aware that the psychical sufferings specific to the sadness, anger, pride, etc. point out the existence of some wrong psychical attitudes which must be corrected if we want to maintain its harmony and existence.

By the contrary, we see that such attitudes specific to the pride, sadness, anger, etc. are widely spread in the actual societies.

And they can disappear from the psyche of an individual who belongs to these kind of societies, only through The Individual Psychical Harmonization for a long period of time.

- “All the people should always appreciate and thank me when I try to help them.”

Observation: In a given circumstance, we’ see that different wrong judgments specific to the anger, pride, sadness, etc. may appear.

Then we have a quite big state of confusion: our emotions are contradictory and of different types; on one hand we get sad for somebody else’s situation and on the other hand because he doesn’t do anything to change it; sometimes we are excessively proud and feel offended when the other one doesn’t take into consideration our advice.

But this thing doesn’t have to worry us because each type of wrong judgment is pointed out by a specific state of psychical suffering. Knowing this, we identify and analyze one by one, all the wrong judgments which may appear at a given moment; we correct them starting with the most obvious and stronger one.

Pure cases don’t exist; circumstances able to determine the apparition of only some types of wrong judgments in the psyche also don’t exist.

When one of them manifests (for e.g. the anger), the other ones are always present in a big or small extent, sooner or later (the fear, the pride, the sadness, etc.) from one level or another of the mental (the anger can be accompanied by dogmatic doctrines and non-ideals specific to the existential-philosophic mental, the attitudes of revolt are related by the impossibility of the knowledge specific to the intuitive mental, etc.).

That’s why, at a given moment we have to be careful at all the wrong judgments of the different levels, and we have to start to correct them one by one until the signal of the psychical suffering disappears; in this way it points us out that ,for the moment, we don’t have any wrong judgment in our psyche.

When this signal reappears, the process specific to the Psychical Harmonization, must be restarted immediately.
After a certain period of manifestation of this Psychical Harmonization Process, most of the wrong judgments will be eliminated from the psyche; but we must remain in alert, even after that, because other wrong judgments can show up in the psyche anytime (judgments we haven’t had before).

This situation is promptly pointed out by the Supra-conscious, through specific signals of psychical suffering.

We have to pay attention to receive these signals and thus to begin immediately their identification and correction using the techniques of the Psychical Harmonization already assimilated in us.

Example 5: When Alex left home, he was sad and disappointed because he considered that his parents didn’t understand him and not even try to. They didn’t understand what he wanted to do and thus, they didn’t give him any support for his actions.
1. The state was that of sadness.
2. The moment is that of moving in another town after a discussion with his parents, in which Alex tried, with no success, to expose his intentions to them (he was forbidden by his pride and anger and by those of his parents).
3. In those moments, in his psyche there were some wrong judgments like:
“Not even my closest people (my parents) can understand me (although they should do this); so how to expect from the others to understand me?”

4. The wrong judgments implied by those mentioned above are:
a) “At least my parents (some people) should understand and support me in all that I do.”
From different reasons, it’s obvious that not even our parents can always understand what we do and they can’t (or/and want) always give us any support in what we do. To expect the contrary is a false expectation.
Not even us (from different reasons dependent or independent of us) can always understand and support the other ones who are close to our soul. So, can we pretend from the others to make something proved to be impossible even for us?

b) “All the people should always act for the maintenance and strengthen the harmony of their own systems and of the surrounding ones.”
People should act in the way mentioned above if they want to maintain and strengthen their harmony; and really do it, except some people who don’t know exactly what they have to do in order to reach their objective; and thus they continue to make mistakes from time to time or they obtain the contrary: the disharmony.

Because of different reasons (dependent or independent of them), people can’t always act (or don’t want to act) for their superior harmonization; to expect the contrary is an impossible expectation.

See more exemples here.

The sadness - case studies II

Example 6: Emanuela was a little bit depressed because she broke up with her boyfriend, who considered that they don’t fit anymore.
This state of depression manifested under the form of some long and repeated states of sadness, which continue to manifest long after their separation.
1. The state continuously repeated during the period of depression, was that of deep sadness and disappointment. This state continues to repeat itself (situation specific to the obsession) because in her psyche there were some wrong judgments specific to the anger (related especially with the false expectations).

Observation: We can see that the negative psychical automatic processes (the anger, the sadness, the fear, the pride, etc.) usually manifest themselves under the form of the same general mechanism; only the object (the circumstance, the being) changes every time.

When this object also repeats (in a real way or/and through memory), these automatic processes repeat themselves, too.
But every time they increase the intensity of the signal of suffering which indicates their presence in the psyche (the anger turns into hate, the sadness into depression, the pride into conscious ill-will, the fear into obsession, etc.).
The wrong judgments specific to the negative automatic processes repeat themselves continuously and that’s why they have a high probability to be put into practice and thus to destroy the system’s harmony.

The anger which continues to reappear regarding the one and the same being, turns into hate for that being (and the specific psychical suffering increases, too). And if hate is let to manifest, it will lead to extreme violence, sooner or later (sometime even to crime).

The sadness which always reappears regarding the same being, warns us that we have some wrong judgments about that being and that’s time to correct them; but if we don’t take into consideration this internal signal, the sadness-as a signal- becomes more and more intense and sharp, turning into depression (which is a signal of suffering specific to the sadness, but of a higher intensity).
If we still don’t correct the wrong cognitions from our psyche, the psychical suffering increases much more in intensity, becoming despair (which often leads to suicide).

If we continue to let to manifest a fear, regarding a certain object, the signal of psychical suffering (which points out the presence of the wrong judgments specific to the fear) increases in intensity, becoming phobia. And if we don’t take it into consideration not even now, this phobia will paralyze-sooner or later-the different actions which should be made in order to keep and restore our own harmony; the consequences are disastrous (the fear of water turns into phobia of water; when we fall into water, we drawn because we can’t swim, although the Supra-conscious warned us about this thing).

So, a signal of psychic suffering (specific to the anger, sadness, pride, etc.) continues to repeat itself in the psyche (increasing in intensity with its each manifestation) as long as we don’t take it into consideration and don’t correct the wrong judgments pointed by it (the consequence is that every time when we repeat them, regarding the same object, the probability of putting them into practice increases and finally, we’ll perform the destructive actions specific to these wrong judgments).

So, the depression, the hate, the phobia, etc. are forms of manifestation of the obsession; they show us that we are late in adapting ourselves to the changes which took place and thus we are also late in correcting some already formed wrong judgments regarding different objects (states, beings, events, etc.).

In the case of the obsession specific to the depression, the signal of suffering which repeats itself is that specific to the sadness; in the case of the hate, the signal of suffering specific to the anger is repeated; and in the case of the phobia, the signal of suffering specific to the fear is repeated.

Each manifestation of these signals indicates the presence of some specific wrong judgments in our psychical system. With their each manifestation, these judgments become more and more stronger in our subconscious; and that’s why the psychical suffering which points them out, increases in intensity, warning us to take immediately measures to correct them; otherwise, the destruction of our own harmony is imminent.

2. The circumstance which produced the state of depression was the separation of her boyfriend. The circumstances in which the wrong judgments specific to the sadness repeated continuously, were those in which she remembered of different moments spent together and, of course, the moment of their separation (these memories were often caused by a melody on which they used to dance, by some presents received from him, by some places they used to walk, by the meeting with some common friends, etc.).
The state of sadness repeats itself in order to show her that, in those moments, she has some wrong judgments specific to the sadness in her psyche (under the form of some groundless attachments).

In these moments of sadness, in her psyche there were some wrong judgments like:
“What a pity that it ended. Our friendship was meant to last for ever. I don’t understand why he left me. I miss him so much…We should never break apart.”

“How will I manage without him? What I’m going to do now?”
“He was so good to me. I don’t understand how he could leave me…”
“Why did he leave me? Wasn’t I good enough for him?”

Observation 1: In the case of the depression, there are many wrong judgments specific to the pride, the sadness, anger or fear; the dominant ones are those specific to the sadness.

In the example given above, there are some false expectations specific to:
-the pride: “He should always behave nicely to me and never offence me by telling that we are not made for each other.”
-the fear of change: “All the friendships should never end; and thus to be always able to count on some people in everything we do.”
-the sadness: “All the friendships should last forever”. “The relationships between should always remain the same and never change.”

In this case, the false expectations specific to the sadness are generated by the sustaining in the psyche of some groundless attachments.

Everything around us is in a continuous change (the friends, the relations, the circumstances, etc.). To expect the contrary means to bear in our psyche an absurd expectation (impossible to be achieved).

Observation 2: In order to avoid the depression, the cases of sadness must be immediately treated, as soon as they appear.
If the depression appears anyway, we have to identify immediately the manifestations of anger, fear, sadness and pride which are behind it (or other wrong judgments which may appear) and to correct them one by one.

We’ll see that if we correct some of the wrong judgments which took place in that moment, the suffering decreases in intensity.

In the example given above, if we correct immediately the judgments specific to the pride and anger, the signals specific to them disappear; the only signals which remain are those of fear and sadness.
If we correct the fear, the signal of psychic suffering specific to it, disappears, too.
And finally, if we correct the wrong judgments specific to the sadness, the signal specific to it also disappears. And thus the system’s harmony is restored for the moment.
Depression may appear when someone close to us dies.
It manifests like in the case mentioned above; angers (revolts), fears of change and sadness, characterized by groundless attachments, appear (we expect that the people to live forever and never die and thus, our relation with them never to be interrupted).

Observation 3: The tentative of suicide are usually the consequence of some depressions. To deter the suicide, all the wrong judgments pointed out by the state of depression, should be corrected.


Example 7: Florina was quarreled by her boss (she was called “stupid” and in many other ways) because she was wrong with some calculations. Then she felt a state in which the anger and the pride were mixed with the sadness (the predominant) and burst into tears but didn’t reply to her boss anything.
1. The state felt was of anxiety, agitation, stress and it manifested under the forms specific to the anger, pride and sadness.
2. The circumstances were those mentioned above.
3. In those moments, in her psyche there were some wrong judgments like:
a) “Why do you yell at me so much? Don’t you see yourself how you look and what you do…? And why do you call me stupid? - Such a bad woman can be hardly seen.”
b) “I could also tell you something but it’s not my nature.”
c) "What a bad woman. Why doesn’t she respect me like a human being…What did I wrong to her…?”

4. The wrong judgments implied by those mentioned above are specific to:
a) the pride: “Everybody should always speak nicely to me.”
b) the anger: “All the people should always behave favorably with me.”
“Nobody should ever offence me.”

c) the sadness: “All the people should always be good and benevolent with each other.”
In any system there are some disturbing elements which, from different reasons, behave badly with the other elements, trying to destroy their harmony and that of the system (they will pay for this when the other elements of the system, or most of them, will finally turn against them in order to transform or eliminate them from the system).

To consider that these elements don’t exist, to expect all the other elements to perform actions for keeping and strengthening the harmony of a system, is obviously a false expectation.
To expect all the people to be always favorable to us is an obvious false expectation.


See also the next post - the fear

The fear

All the systems are submitted to a continuous process of change.
Similarly, the man is always in touch with new states, beings, situations, phenomena and events.
In order to feel his own harmony, more or less influenced by the direct or indirect contact with these new factors, the man must come closer to them, to pay attention to them and thus, to adapt himself to the new circumstances created by the them; in this way the harmony and existence of his own system is restored and strengthened.

The wrong judgments specific to the fear deter this adaptation to change, deter the knowledge of some new factors, by postponing the contact with them or by running away of them.

This situation jeopardizes our own harmony. The signals specific to the fear point out exactly this thing: that we have in our psyche some wrong judgments which delay the closest contact, the knowing and adaptation at the new phenomena we are faced with.

The false expectations specific to these wrong judgments are:
“I should never be faced with new phenomena (things, states, etc.).”
“The analysis, the knowledge and the adaptation at these new phenomena should be made naturally, without being necessary to do something special for this.”
“We should always adapt ourselves to the new but not to face it; the problems should always be solved from themselves.”
“In all that we do we should never be faced with difficulties.”

The causes for the apparition of the signal of fear (characterized by stress, agitation, anxiety and some disturbances) are: the maintenance in the psyche of some false expectations like those mentioned above; the resistances’ ignoring: the groundless attachments, the prejudice (the refuse to adapt to the new).

So the signal of fear manifests when a new stimulus appears and jeopardizes the existence of our own system; it also appears when we continue to postpone the taking of some concrete measures for the confrontation with this stimulus, for its knowledge and analyze and finally, for the adaptation to it.

At the first contact with this new and threatening stimulus (direct or indirect, real or imaginary) the signal of fear appears.

It’s not very intense, pointing out only the presence of a wrong judgment which deters the adaptation at the new stimulus (the signal appears only if we have these wrong judgments).

This wrong judgment usually urges us to run away of that stimulus, to delay the contact with it- if it’s possible for ever.
By acting in this way, the fear turns into phobia which, as a signal, increases in intensity at each new contact with that stimulus which wasn’t assimilated; phobia indicates to us that there is a factor to which we delay to adapt to it and thus, we jeopardize our harmony and existence as a system.
If it happens not to be able to run away (from different reasons) of that stimulus but to refuse to know it and to adapt ourselves to it (that is if we continue to maintain in our psyche the wrong judgments specific to the fear), then, the signal specific to the fear increases more and more in intensity, worried that we haven’t taken measures to adapt to it yet (and it’s absolutely necessary to do it right away).

So, staring from a slightly state of anxiety, uncertainty and alarm, the signal of fear increases and turns into anxiety and fear; if it increases more in intensity, it becomes panic, fright, terror.

The increasing in intensity of the signal of fear shows us that, due to the wrong judgments from our psyche, we delay to take concrete measures of adaptation at the new stimulus, jeopardizing our own existence as a system.

The correct judgments, opposing to the wrong ones pointed out by fear, must replace the wrong ones if we want to restore and strengthen as better as possible the destroyed harmony (at the contact with a new stimulus).

They are specific to the PRECAUTION and COURAGE.

The precaution is an attitude of alert perception, a careful, aware and somehow detached analysis of a new stimulus and of the new circumstances created by the contact with it; all these in order to know it better for an efficient adaptation to it. The precaution generates pragmatic and calm actions of adaptation at the new stimuli.

These correct judgments specific to the precaution tell us:
- that we are always faced with new stimuli;
- that it’s necessary to analyze them carefully and to adapt to them as soon as possible if we don’t want to jeopardize the harmony;
- these actions of adaptation must be performed by us and only by us; nobody can make them instead of us;
- that it’s advisable to be careful at the changes in order to perceive them from time the possible threats at our own harmony; and thus to be able to eliminate them until they won’t produce major damages.

The precaution is followed and completed by an attitude of courage. If we are prudent, we can anticipate from time the apparition of some new stimuli; through courage, we face them knowing that, if we don’t do this as soon as possible, we threaten our own harmony.

Observation: The using of the word “fear” in the common vocabulary appears to be somehow inadequate, regarding those previously mentioned. So, it’s a mistake to be said:

- “I am afraid of water.”
-“I was afraid to speak from the tribune.”
-“I was afraid not to be fired by my boss.”

More correct it would be to say:
“The signal of fear appeared because I continue to postpone to get in touch with the water or to learn to swim.”

“The signal of fear appeared because I have postponed to communicate my knowledge about the “state of the system”; these knowledge were more or less necessary for the other elements in order to get in touch with the real state of the system; and thus to be bale to take the proper measures for keeping its harmony.”

“Fear appeared because I continue to delay to predict what I could do in different possible circumstances, and thus to avoid to be surprised by them.”

Different phenomena, states, experiences, situations, stimuli, etc. could be considered as objects of the fear.

For instance:
1. water - we must learn to swim because otherwise, in unpredictable situations (accidental fallings in the water, floods, etc.) but not impossible (taking into consideration the fact that we are in a direct contact with this stimulus) we jeopardize our own existence; we are not able to adapt to them (we drown because we can’t swim).

2. the height and the narrow spaces - from different reasons, in order to maintain the harmony, we have to move “at height” (or through narrow spaces). If we don’t do this with precaution and courage in circumstances in which it’s a necessity, we jeopardize our harmony.

3. the failure, the defeat - in all what we do we are faced with failures, defeats. But not to perform different actions necessary for the keeping of the system’s harmony just because there’s the possibility of a failure, means to jeopardize the existence and the harmony.
Of course that’s necessary to be as prudent as possible and thus to eliminate the possibility of a failure. But to expect to eliminate it completely from all our actions is a false expectation (for this to happen, we should be able to control the entire infinity of factors specific to the System of the Systems, in every moment- which is impossible)

The wrong judgments which produced the signal of fear deter us to perform these actions so necessary for the maintenance of the harmony. But the wrong judgments specific to the precaution don’t deter us to perform them but they require from us great attention and concentration in order to eliminate the possibility of a failure in the process of adaptation at the new stimuli.

Anyway, only a few failures are vital (lead to the destruction of our own existence); most of them produce only some temporary disharmonies and let us the possibility of trying to restore the destroyed harmony of the system over and over again, until we’ll succeed.
The failures (resistances) are an intricate part of the existence, as a system, and they have to be continuously over passed through a sustained and aware effort.

4. the communication - due to some wrong judgments pointed out by some psychical sufferings specific to the fear, sadness, shyness, timidity, cowardliness, etc., we postpone to communicate to the others all the information necessary for our own and their harmonization; and thus we jeopardize our harmony.

5. the responsibility - we delay or refuse to adopt different roles, to perform actions necessary for the harmonization of the social system or of our own one, and thus jeopardizing their harmony.

6. the lost of something (a house, fortune, friends, job, relatives, etc.) - we expect some circumstances to last for ever, which is obviously impossible; we have to prepare ourselves for the possibility of losing something and thus to adapt efficiently to them.

Observation: no matter of the situation or the new appeared stimulus, we have to know that it will appear; a right attitude of efficient adaptation to it means not to run away of it, not to postpone the analysis, the knowledge and the adaptation to it, but to study and analyze it objectively and with calm in order to see how we can adapt better to it (and this even in the conditions of an exterior stress).

If we notice that we don’t have time to analyze it- at least for the moment- and this situation doesn’t jeopardizes our own existence, we’ll step back, analyzing it later. This means a cautious attitude.

The fear (the agitation, the stress, the restless) mustn’t be let to manifest, but the precaution (the calm, the tranquility, the detachment, the objective and careful analysis of the circumstances) must be always present in ourselves if we want to keep and strengthen our harmony.

The fear stops the action of adaptation; the precaution guides it objectively, rationally and carefully in order to restore and strengthen the destroyed harmony.

In front of a new stimulus, we don’t have to step back only if we’re sure that it jeopardizes our own existence; but this withdrawing must be only a temporary one; later we’ll come back to study it in more favorable circumstances.

7. the suffering - in different circumstances we delay or refuse to accept even a smaller suffering (caused by a shot, by a tooth, etc.)in order to avoid a bigger one (caused by a disease which becomes worse if we don’t make the shot or if we don’t take the decayed tooth out). We also refuse a small destruction (local or temporary) of our harmony in order to avoid a bigger one (a generalized one and for a longer period of time) or even a total one.
In these circumstances, the signal of fear which appears signalizes to us exactly the same thing: that through our own wrong judgments (we expect to get well without doing anything) we jeopardize our own harmony and existence.

8. the punishment, the consequences of our own actions - “the fear of punishment” appears when we think that our bad actions (made for the destruction of the harmony of the system we belong to) won’t have any consequences for us.
This is an obvious false expectation because, as long as a system exists, it will always take measures, sooner or later, against the elements which disturb its harmony and jeopardize its own existence.

9. the other members of the society - “the fear of being different from the others”. In this case the state (the signal) of fears appear because we don’t want to face the other people, even if we consider (we know) that they are wrong (they jeopardize the harmony of the social system).
From spirit of herd we don’t want to have other beliefs, ideals, ways of thinking than those characteristic to the societies in which we live, even if we realize that they’re wrong.

Then, the fear mentioned above appears as a signal and it warns us that, in those moments, we have in our psyche some wrong judgments characterized by false expectations specific to:

- the non-ideal of the lack of responsibility: “I can see that this aspect of the society is wrong, but the other ones should always take measures for its correction.”
- the non-ideal of the lack of sincerity with ourselves and with the others - “We should always be able to send false signals, about our state and that of the system, to the other elements, without to jeopardize the harmony of the system.”
- the non-ideal of the ignorance: “What a society knows at a certain moment should be enough for the maintenance of its harmony”;
“The elements of the social system should always exist in harmony one with another, without any effort of analyzing, understanding and adaptation at the new created circumstances in the system, at a given moment.”

- the non-ideal of the imprudence and of the false belief – “The signals received from all the other elements of the system should always be correct, never being necessary their checking.”
If we don’t act on time against the other elements of the social system, we can clearly see that they’re wrong (they jeopardize the harmony and the existence of the social system and of each of its element) in some attitudes and actions they perform; we also contribute to the destruction of the system’s harmony; this thing is clearly pointed out by the Supra-conscious through the signal of fear which appear when we don’t adopt any attitude against the others, even if this thing is absolutely necessary.

10. the unknown - As I’ve said before, the state of fear generally appears because we delay to adapt ourselves (to understand, to assimilate, and to know) to some circumstances (stimuli, phenomena) which appear in our perceptive field; this fact jeopardizes our harmony as a system.
When these new circumstances appear, they must be immediately checked with courage and precaution in order to adapt ourselves to them as soon as possible (and thus minimize the negative effects they could have upon the own harmony.

11. the disease - “the fear of disease”. In this case the state of suffering specific to the fear appears in order to warn us that we have some false expectations in our psyche like: “I should never get sick…”
But we always have to be prudent and try to know with calm and objectivity the sources of the disease and to stay away of them; we also do not have to delay or refuse to understand them due to some wrong judgments pointed out by the state of fear, because we jeopardize the harmony (because we ignore the real sources of disease and their way of manifestation).

12. the death - “the fear of death”. It points out that, when we feel it, we have in our psyche some wrong judgments characterized through some false expectations like:
“I should never die.”
“Things should always remain as they are now and never change.”
But we know that the change is the only constant of the phenomenal universe. To expect the contrary means to keep in ourselves some absurd expectations.

The death, its transformation, is also a constant of life: all the time some people die and some are born. All the time our cells die and other new ones appear instead of them (at every seven years, all the cells from our body are changed). All the time, our beliefs, desires, ways of thinking (our thoughts) change: some of them die and other ones appear instead of them.
If we watch the death more carefully (or what we could understand through this concept), we can see that we die of thousands and thousands times before the proper death.
And we also realize that, at a given moment (sooner or later) our physical system will be destroyed (the physical body will die), its elements being transferred in other physical systems.

Observation: The state of fear is that specific state of psychical suffering in which the anxiety, the stress, the agitation, the unjustified fear, etc. takes place (according to the DEX, the fear is “a state of profound anxiety and trouble”).
By the contrary, the precaution is not accompanied by stress, agitation, restless and unjustified fear, but only by calm, increased attention, increased awareness, detachment, objective and rational analysis of the situation.

Knowing all these, it’s almost impossible to confound the fear with the precaution.

The increase of attention, accompanied by a state of alert perception –specific to the precaution- can’t be confounded with the agitation or with the uncontrolled and chaotic anxiety.

This increase of attention accompanied by a little acceleration of the heart’s beatings-specific to the precaution-can’t be confounded with the chaotic intensification of these beatings, specific to the state of fear (terror, panic, etc.).

As I’ve said, it’s advisable to be prudent all the time (especially in the new circumstances), but never “coward”.

So, when we identify the presence of the signal specific to the fear (with its exaggerated anxiety, increased stress and unjustified fears), we have to act promptly in order to eliminate from the psyche the wrong judgments pointed out by it and to replace them with some correct ones, specific to the courage and precaution.

At the contact with the new, the wrong judgments specific to the fear keep us away of it and thus, we can’t assimilate it and we can’t adapt ourselves to it (in this way we jeopardize our harmony).

But the correct judgments specific to the precaution (high level of attention, the state of alert perception, etc.) make us to come closer to the “new”, but with precaution and increased attention.

Finally, we’ll assimilate it and we’ll adapt ourselves to it (in this way restoring the harmony destroyed by its apparition).

So, the judgments specific to the fear are accompanied by a profound state of anxiety, unjustified fear, agitation and stress; the judgments specific to the precaution are accompanied by a state of calm and alert perception for a more rapid assimilation of the “new”.

Fear paralyzes our actions of adaptation (it delays and stops them); but the precaution guides them carefully so that, in the end, we can adapt at the change which took place (in fact, it takes place all the time).

see also next post - The fear - case studies