Wednesday, December 15, 2004



On mental health, multiple factors have a bearing. Unfortunately, not all of them are known or subject to treatment. Among the factors whose treatments are within our reach are the attitudes to own life.

Healthy life attitudes practices as a unique treatment either can cure a person discomfort or, in the event of illness, these attitudes can benefit either their healing or their adaptability to the illness. In any case, good attitude always helps a person to enjoy good health and to achieve the peak development of his qualities.

The pages below try to be useful as a reflection about the life attitudes that we have or wish to have.

Among healthy attitudes, we have:

1. Taking responsibility for own life:

There is a thing that, indeed, depends on us, that is making the most from the qualities, limitations and circumstances we have. One cannot do everything, but he can get the highest level of achievement from his qualities and circumstances, and that only can be managed when the good intention towards the rest (including everybody else) is put before the particular interests. When the aim is not oneself, their family or friends but the world, the person can more easily adapt at the best way and give a meaning to any external circumstance, regardless its likely adversity.

One must be aware of the responsibility that everybody has of making the most of their own life. It is not sane that an adult person thinks that he is dependable on external circumstances (that he believes to be defenceless against circumstances or, which comes to the same thing, irresponsible of his own life). Taking responsibility for one's life does not mean to achieve some specific goals but to make the most from the things one possesses.

Each person needs to be conscious of the fact that what one does depends directly on him and it only concerns to himself deciding how he may tackle his own life on the whole, as well as deciding how to deal with each situation. It would be a boldness trying to control everything that happens in the world, but there is one thing that is dependable on all of us, and that is exercising our personal behaviour to the full.

2. Regarding the above mentioned: the biggest harm or good is done by oneself.
The main evil does not come from outside but interior, from giving up doing that one could do as good, but we give up because we could think that we are not personally interested at doing it.
A lot of people could say: “I do not do any good because it is any use.” But in fact, it is really useful when the intention is generous. What does not guarantee an action effectively is the achievement of a definite particular benefit (it guarantees, as any unselfish action, to achieve a true good for the person). Far from it, everybody knows that trying to do something usually becomes hard; but it is important to be aware that this complication arisen from this action would be a good complication, on the contrary of the secondary complication arisen by a evil action.

3. As a global goal of life, having the intention of making the most for the society is healthier than having the intention of benefit for oneself, his family or friends.

Oddly enough, when someone thinks to do something for the society in a generous way, he is making the most for his family since this person sends this generosity out to them. If someone only thinks of his family or friends, he does the worst damage, since he educates them on egotism, that it is to say, he educates them wrongly, and consequently, he might not be surprised that the relative’s egotism adopts a different form from his own egotism.

Love for the family comes from nature, but the quality of the love for the family is given by the quality of the own life. If a family’s goal of life is aimed at achievement the good of their members, this family loves its members, but it is not aimed at achieving the true good, but more superficial goods or it educates its members towards getting selfish lifestyles that do not lead them well. Thus, for example, love for family could be aimed at providing them everything they could need, and at their comfort or also at making them working on their own. If a person puts their relatives or friends well being before the common good, he hurts both their relatives or friends and himself.

An action that is not interested at particular aims is obviously advantageous. It helps a more creative and capable mind, and it causes a greater development of the qualities and overcomes the limitations, besides that it causes some placidness, certain steps, and it does not cause any unnecessary repentance, since the end of the world does not come up from an external hitch, regardless painful it could be; and so, it could be considered that an unselfish action makes the doer feel far more effective.

To choose a way you only have to consider on which the security is placed. Security could be placed either on the sound, on what one is doing according to their best intention, what allows a person to adapt to any situation come up over the life as the best way; or the security could be placed on getting specific results, which do not depend on us directly or on the whole.

We have material necessities but these cannot be considered as vital direction or approach. It could be unlikely that with a more generous vital approach, we could not meet the material needs at the same time that we achieve other essential aspects of the human being, which could not be met if it is used an approach towards material achievements.

The true self-esteemed should not be based in having many qualities but on the fact of making the most from what one has (and the most is achieved if the best of the intentions are involved).

4. When facing any situation: a constructive spirit to improve what we see should be had. It is important to put good intentions before particular benefits. If we make the most we can for all the people concerned, we will really benefit both them and us. If we look for our good and act with the unique approach of defend ourselves, we will not be efficient, and it will be detrimental to us because we deprive ourselves of having done what we could have done, besides which we could suffer from the consequences of our unresponsiveness (what is an aggression). The sole benefit we could get with a defensive attitude will be superficial one (comfort, image, apparent security), but not real, and in short, it is detrimental for us.

5. In order to get a true good, our good intention has to be towards everybody, neither without excluding anyone nor siding exclusively with someone. In fact, the unique way to side with someone is to side with everybody. If we only side with one person or group of people, we will head towards a superficial good. If we side with everyone, we will try to give to each person what he or she really needs. Certainly, this attitude can be held concurrently with an exclusive dedication to one matter, either because of personal qualities or other matter, but this should always be done without disregarding the global aim and steering the other persons towards the help they probably need. It’s not good at all to encourage a person to hate someone, and leaving him with a feeling of defencelessness against circumstances. It’s just a question of benefiting the others, really, not of leaving them superficially pleased, what is very different, and speaks about egotism and lack of personal view of life.

6. The intention should be constantly kept as its original aim. We should start recognising the complexity of particular interests that could have led us in the beginning. We need to keep on putting the generous and true good achievement before our interests. If someone is unaware of this fact, he could be easily be misled towards own interests, either consciously or unconsciously.

The interests that could stray our behaviour off a constructive aim would be, beside economic benefit, a necessity of rewards, praise, good image or the necessity of totally guaranteeing some results, without taking into consideration the person’s freedom.

The validity of good behaviour does not depend on specific results but on the intention, of course kept on its origin, that has led it.

7. Well-behaved steps: In spite of the fact that there is a good aim, not all the procedures could be considered good. I would suggest a person who wants to start this new aim to do some good to the rest, that he should put the evil aside, since the conscience could be a bit biased (since the types of solutions chosen depend on his lifestyle). Thus, I would suggest discarding the evil and illegal mainly (this leads to solve one’s proper problem at the same time): aggression and lies. If one person is heading his life towards the maximum good for his life and keeps on using the original intention, he will undoubtedly, see how to solve his problems as a different way.

8. Once, a person has made the most with the best intention, he must be confident that the best results will be got despite of the fact they will not be the ones the person could have wished (regardless how good they seemed to be). No matter what happens, the person has to keep on using the same method: the best intention and good procedures per se. It would not be desirable to change the method in order to get some specific results since the intention is not to get a likely good result no matter how it had been achieved. The reason why a person becomes obsessed at getting a specific result is because he is considering a particular good more important than the general one (and, any particular interest, considered as indispensable aim, always leads us towards superficial goods more than towards true good). It is insane not to accept things the way they are, and not to acknowledge that a person cannot do everything, but in contrary, a person should face the problems with a as more constructive as possible way. If a person is at teaching, he should take into consideration the fact that consistency of behaviour is given by convictions, believing in good no matter what happens, and not only when a reward could be attained.

9. It is necessary to believe in good, no matter what happens, although this causes apparently personal damages. The person who only acts apparently well as long as he could get a reward or this action does not mean to get personally involved with a possible damage or inconvenience, does not believe in the good, and, undoubtedly, does not make the most of his possibilities.

10. If a person wants to improve his attitudes, he must begin from the situation at which he is currently living. It is a self-deception to consider that it is necessary to wait for external circumstances to be changed in order to begin to self-changing.

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