Nature-based anankelogy links all painful problems to lowered functioning, calling it defunction. Its flipside is anything that improves functioning by resolving needs, calling it refunction.
This list identifies items known to universally raise functioning, by universally enabling the resolution of needs. It is not an exhaustive list. Nor does each item do more than cover the basics. Think of this as a solid starting point.
Estimating good and bad
Basically, you can think of
defunctions as bad
refunctions as good.
Anankelogy injects a level of objectivity into what historically gets regarded as subjective and relative morality. The direction of need anchors moral principles to the objective phenomenon of core needs.
anankelogy [n.] (ä'-nä-kĕ'-lŏ-jē): the study of need, specifically here the human experience of need.
anankelogical [adj.] (ä'-nä-kĕ-lŏ'-jĭ'-kâl): of, relating to, or characteristic of anankelogy; referring to the role of need in another subject.
anankelogist [n.] (ä'-nä-kĕ'-lŏ-jĭst): one who studies the role of need in observable phenomenon.
anankelogically [adv.] (ä'-nä-kĕ-lŏ'-jĭ-kâ-lē'): referring to the role of need on some action. E.g., Political views tend to be less rationally deduced and more anankelogically produced.
anakelogic [adj.] (ä'-nä-kĕ-lŏ'-jĭk): same as anankelogical.
Modernity tends to relativize moral principles. Largely because Western history sits in the shadow of once overbearing religious moralizing. Popular culture persists in reacting to this uncomfortable legacy. Now declarations of universal morality provoke suspicion, even kneejerk rejections.
Too many attempts at moralizing admittedly slipped into repressive overgeneralizing. We now find ourselves in the opposite extreme, overgeneralizing morality itself as too subjective and messy for the public good. As if applying moral standards to us all is bad.
The larger the society, the more generalizing. The more generalizing, the harder to resolve specific needs. Arguments about good and bad persist. In the absence of a common religious creed, politics took over the debates for what is good and what is bad.
There is no good nor bad except for need. Morality serves as code for need. Both symbolically and literally. Whether by religion or by politics—often both—talk of good and bad
1) stand in for talk about easing needs, while
2) laying down a code of conduct for respecting those needs.
A higher standard
The more morality gets relativized and politicized, the less trusted as a guiding star. Whether speaking of politically correct interactions with marginalized groups or espoused family values grounded in Abrahamic scripture, such morality slips into what is widely regarded as a culture war.
The goal posts keep moving. Public morality gets diced up, chopped, and tossed into the blender as just another form of cultural relativism, imposing authority, infringing upon free will, as another oppressive hierarchal construct.
This list attempts to depoliticize our common responses to common needs. By recognizing the pitfalls of generalizing, this list only includes generalizations accountable to testable hypotheses.
Moreover, it checks competing generalizations relative to a certain psychosocial orientation. These items assert itself over arbitrarily crafted human laws. Especially laws serving one set of needs at the expense of another set of needs.
Look for relativity in the generalizing laws serving clashing priorities, not in the core needs themselves. Two wrongs don’t make a right, but sometimes they make a law. While no one sits above the law, no law sits above the universal needs it exists to serve.
This list raises the bar on psychiatry and psychology. Nature-based anankelogy recognizes your ability to function depends on both internal biological-psychological factors and external sociological-environmental factors. Wellness is psychosocial, not merely psychological.
Getting back on track to resolve your needs can be challenging. But not impossible. Applying these psychosocial items may seem daunting at first. But you build momentum with each need resolved. Especially when coupled with the removal of items from the defunctions list. In the long run, it is easier to sustain inertia with each resolved need than to disrupt nature’s design for how your needs came to exist.
This list reaches back to how needs are formed. It taps into the higher standard of our indigenous roots, back when all tribes had to resolve their needs or risk extinction. This list prioritizes resolving needs over merely easing the pain of unresolved needs. It recognizes there can no higher standard than resolving all needs for which politics, morality and laws exist to serve.
Failed generalizations keep you from intimately knowing your needs and how to best resolve them, or how you impact the needs of others trying to resolve theirs. The more you cling to failed generalizations, the fewer of your needs resolve. Less of your pain goes away. Function declines.
This anankelogical list gives you the tools to relate to your needs better. These items speak first to your core needs. Core needs are universal. Everyone experiences moments of thirst, loneliness, and happiness.
Resources for resolving your core needs are nearly universal. You quench your thirst typically by water, or something water-based. Your loneliness quelled usually by someone expressing how much they care for you. You find happiness often from something giving pleasure. The how for each diverges.
Is not love a universal need? Experiencing oneself loved is a nearly universal. How one receives that love diverges. But the need for love never diverges, is never relative or arbitrary, and can never be chosen as something never needed.
This list reaches back through the ages to uphold universal qualities known to raise human functioning. Not only here and now, but across cultures and across the ages. Now they are framed to fit this era of social science.
Each item below gives you relational knowing testable associations. Unlike the typical failed generalization, these items give you associations for resolving needs in line with others resolving theirs—not at their expense. In short, universally refunctioning.
When applied with dynamic cognition, you can avoid the pitfall of unchecked errors. You craft provisional hypotheses others can independently check. No need to be perfectly right at first. We all learn together.
Relational knowing and impact engaging transcends the normative-descriptive binary noted by experts. Instead of the extremes of premature reaction and staid irresponsive description, you see and take active part toward resolving affected needs. You cultivate your intuition by engaging reality, as your resolving needs demonstrate what is real.
Your amateur hypotheses are kept accountable by those equipped to test hypotheses with social science rigor. You do not need to know
how to set up a controlled experiment,
get institutional permission to conduct studies with human subjects, or
sort out the statistical shortfalls of a convenience sample.
You can know enough on your own to be confident you’re on the right track.
You rely less upon intermediary academic experts. The more your needs resolve, the greater your certitude. Your functionality improves, in line with others improving theirs. You relate better with one another. Isn’t that the whole point?
Each entry follows an easy to follow format, starting with its number and title.
Then a definition follows to state what the refunction is.
The need experience of the refunction provides more detail.
Defunctionalizing identifies likely correlations when lacking this quality, framed in relational knowing statements, which can be converted to testable hypotheses.
Refunctionalizing reframes the same relational knowing statements with the relation reversed, to raise the level of functioning, which can also be converted to testable hypotheses.
Items are grouped by four general types:
CHARACTER items – PSYCHOSOCIAL items – MUTUALITY items – FLEXIBILITY items – BEING items – DEVELOPMENTAL items – POWER items
21) Dynamic relating
22) Impact engaging
23) Mutual valuing
25) Mutual trust
26) Mutual support
41) Safe & secure
44) Primed potential
45) Driving purpose
Love, as used here, refers to prioritizing the needs of others ahead of your own. And when others who love you prioritize your needs ahead of their own. Done proactively, your own needs do not go unmet but rather by prioritizing their needs, you inspire them to reciprocate to support resolving your needs.
Love, as defined here, is a central social-need. You need others for all those things you can cannot personally do for yourself, or when you cannot provide for yourself. Others depend on you to give them what they cannot provide for themselves. When giving what is needed as an expression of personal worth, the experienced confirmation of value can be called love.
The more you express another’s worth to you without immediate expectation of return, the more loved they likely feel. The more loved you feel when another shows how much you are worth to them, without expectation of return.
Love empowers you to give love in return. They reciprocate your prioritizing of their needs when inspired to prioritize your needs. When going beyond the transactional quid pro quo of economic exchange, the increased sense of meaningfulness unleashes our full potential to greater reaches of refunctioning. This has many names. Often, we call it love.
The less you feel loved, the more alienated you experience yourself with others. You rely more on impersonal rules. You crave more certainty. You struggle more with pain.
The less of your full being you vulnerably share, the less you can trust others. And the more you face life alone. The less you can fully function.
The more you feel loved, the more you experience yourself connected with others. The more you feel loved, the more you feel personally supported. The more you feel supported, the less of life’s pain you bear alone.
The more of your full being—including your most embarrassing secrets—you vulnerably share with another who affirms you through it all, the more you can trust you do not have to face life alone. The greater you can function.
Gratitude, as used here, is considering good to receive a resource that is provided outside of oneself. In its secondary sense, it is appreciating the value to oneself of the perceived provider(s), perhaps more than the thing provided. It contributes to one’s psychosocial balancing. And it serves the need for meaningfulness.
Your gratitude recognizes your dependence on others to some degree. You cannot provide all your life requires, so you express your appreciation to others who offer it to you. You specifically convey your gratitude when others go beyond transactional norms, such as complementing your choice when paying for something.
Gratitude opens you to be more receptive to the necessary help of others, when you do not think to ask for help. Your body language conveys your humility to receive what you need, that you are not excessively self-sufficient or too proud to admit you cannot provide everything for yourself.
Your thankfulness enhances psychosocial balance. It strengthens your social capital to address your social-needs. The more you are known to appreciate what you are given, the more others are apt to be generous to you.
The less you appreciate others who give you resources you require, the less likely you will be offered more of the things your life requires. The less you express what you need with arrogant self-sufficiency, the less likely you will be offered more of what you (or others you care about) require to function.
The less you receive what you cannot provide for yourself, the fewer of your needs resolve. The fewer of your needs resolve, the lower your functioning.
The more you appreciate others who give you resources you require, the more likely you will be offered more of the things your life requires. The more you express what you need in humility, the more likely you will be offered more of what you (or others you care about) require to function.
The more you receive what you require what you can not provide exclusively yourself, the more needs resolve. The more needs resolve, the higher your functioning.
Grace, as used here, is meeting someone where they honestly are at in their development or in their situation; while humbly allowing others to meet you where you honestly are at in your development or situation.
Behind the idea of grace is unearned favor. When you don’t have to work for something you receive as a gift, you experience grace. When giving unconditionally, the giver is being gracious.
Grace flourishes with humility and honesty. When you can humbly admit your honest imperfections, you make it easier for others to meet you where you are at. Grace can only meet you where you are at instead of where you hope to be, present yourself to be, or believe yourself to be.
You may demand another to respect you, then realize they can’t. So you meet them where they are honestly at. You recognize how it only takes one disturbing incident to traumatize the vulnerable, and only one traumatic event to instill a sense of debilitating powerlessness in them. You let go of your rigid expectation for respect when being gracious to their situation. You make it easier for them to be gracious back to you.
The less you humbly admit where you honestly are at, the less open you are to receive from others what you need.
The less you meet others where they are at, insisting on unrealistic expectations of them, the harder for you to relate to them or cultivate any mutual cooperation toward resolving needs.
The more you can humbly admit where you honestly are at, the more open you are to receive from others what you need.
The more you meet others where they humbly are at, dropping any unrealistic expectations of them, the easier you can relate to them and cultivate mutual cooperation toward resolving needs.
Humility, as used here, is facing the reality of who you are, both your positive and negative qualities. By being realistic about yourself, you can be more realistic with others. You make it easier for others to relate with you, to be generous toward you. As you toward them, when they are humble toward you. More needs can resolve, removing pain and raising functioning.
Increasing social alienation tends to increase the divide between who you honestly are along with what you honesty can do, and who others expect you to be along with their expectations of what you can do. Your social-needs like social status and group inclusion pulls you to present yourself as they expect you to be. You may drift into believing it yourself.
Relating to others realistically from your authentic self allows you to attract deeper social connections. When you reveal to others what you cannot provide for yourself, they are apt to be more responsive. You inspire others to drop their guard and reveal themselves more honestly. You grow social capital who crave, just like you, to be accepted for who and what they are.
The less you find others accepting you as you are, the harder to drop your guard to present yourself more authentically. The less others accept you as you are, the more challenging for you to face your full authenticity. The less of your authentic self you can face and acknowledge, and instead be or act arrogantly, the less others who care about you will be as gracious toward you.
The more you find others who accept you as you are, the easier to drop your guard to present yourself more authentically. The more others accept you as you are, the easier for you to face more of your authenticity. The more of your authentic being you can face and acknowledge, the more others who care about you will likely be gracious toward you.
Honesty, as used here, is sharing with others what you admittedly know to be true. Specifically, expressing to others about yourself only what you know to be true. And qualifying how well you know something to be true or untrue of yourself.
The flipside, of course, is dishonesty. Deception prevents one or both sides in an interaction to accurately identify and address the relevant needs. Worse, it can spur one to create trouble of avoidable needs. In an attempt to avoid pain of vulnerability, for example, it creates more pain later. Lying often avoids pain of facing what is true.
Honesty serves as a social glue for holding social capital together. You interact with each as you authentically are. You make it possible or others to encounter your actual self, your reality, where you are honestly at.
You can enhance your honesty by avoiding language with multiple or dubious meaning. You discipline your expression to convey exactly what you intend, and check with the recipient’s feedback.
How honest you are depends on the situation. Your level of self-exposure depends on how trustworthy the recipient shows to be with the information. You are not explicitly dishonest when withholding information from someone who could abuse your self-revelation. As a social glue, honesty is earned, and reciprocated with demonstrated trustworthiness.
The less truthful with others, the generally less truthful others are with you. The less truthful with others, the less accurate others have an understanding of your needs, or trustful you are if affecting their needs. The less accurate your exchanged information, the less you can fully resolve needs, and the longer you are kept in pain and lowered functioning.
The more truthful with others, the generally more truthful others are with you. The more truthful with others, the more others have an accurate understanding of your needs, and your relation to their affected needs. The more accurate your exchanged information, the more you can fully resolve needs, remove pain and raise functioning.
Forgiveness is here defined as letting go of anger toward another who acted toward you, or to others you care about, in ways you found objectionable. What you rejected you no longer reject as intensely. This includes releasing anger toward yourself, to release your own sense of shame.
Others wrong you when doing something you perceive as (and may well be) a threat to you. Social norms grant you various forms of retribution, from mildly embarrassing the offender to charging the offender with a felony leading to a death penalty. Threatening them in return offers some relief from your pain. But rightful retribution seldom resolves needs, and can provoke avoidable needs.
Releasing your anger frees you to focus on more important matters. Easing your rejection of the person can segue to specifically rejecting their challenged actions. Then segue further to rejecting the conditions behind the offense while affirming the identified offender. You create a clean slate to hopefully make it easier to address the relevant needs more responsibly.
By forgiving the offender, you consider the needs of the other person, and target your rejection to how their unresolved needs painfully impacted you. You cease linking the painful action of the other as essentially the same as that other person. You refuse to let any hatred get a foothold in your attitude toward life. You inspire the offender to be honest and humble, to be more prosocial. You prioritize resolving all the needs involved.
The more you react to an offense with a socially sanctioned retribution, the harder for you to specifically address underlying needs behind the offense. The less you address underlying needs fueling the offense, the less you contribute to resolving these needs or help reduce the threat of recurring offenses. The less you help reduce offenses through forgiveness, the less meaning you can find in your endured suffering of the offense.
The less you react to an offense with a socially sanctioned retribution, the easier for you to specifically address underlying needs behind the offense. The more you can turn the offense into an opportunity to address underlying needs fueling the offense, the more you can contribute to resolving these needs, and in turn reduce the threat of recurring offenses. The more you can reduce offenses through your forgiveness, the more meaning you can find in your endured suffering of the offense.
Mercy is here defined as letting go any right you have to force a negative consequence upon another deemed to cost you some negative consequence. Where forgiveness lets go of your anger toward another, mercy lets go of your right to punish the other.
When subjected to a perceived or real offense, you typically reject it as no fault of your own. Or if you can see some justification for it, you still angrily reject the offense as unfair. You see it your right to exact some kind of vengeance.
By letting go of any justification for revenge, you save space to repair the damage. You still feel angry, but hesitate to act on your carte blanch rejection. You may not be ready to endure the discomfort of the wrong. Despite your intensely emotional rejection, you hold off from exacting any reprisals.
Although not ready to forgive, you make room to address underlying needs. Or you were never intensely angry, but simply see the need to hold of any socially sanctioned retribution. Or scale down the degree of retribution. You put into motion an opportunity for the offender’s self-reflection and humility. You short-circuit violence. You prioritize resolving the needs involved.
The more you cling to your right to retaliate for an offense, the harder to address the underserved needs that led to the offense. The less room for addressing these unresolved needs, the more likely a cycle of violence can spin out of control. The more you react to offenses with retributions that negatively impacts needs of offenders, the less your pain can be fully removed, which typically perpetuates lower functioning.
The more you let go of any right to retaliate for an offense, the easier to address the underserved needs that led to the offense. The more room for addressing these unresolved needs, the less likely a cycle of violence can spin out of control. The more you react to offenses with alternatives that respect all needs involved, the easier the pain can dissipate and allow for better functioning.
Justice is defined here as solving needs on par with others solving their needs, free from not being able to resolve needs because others attempt to ease their needs at your expense.
Justice only exists to serve needs. The idea of justice as each getting what is deserved, good or bad, easily overlooks the evolution of need. Anankelogic justice occurs when needs fully resolve to enable each to reach their peakfunctional potential. Anything less is at best a mere form of justice. At the root of all violence and at the root of all injustice are unresolved needs. Apart from needs to be resolved fairly, there is no such thing as justice.
In contrast to the defunction of justifism, anankelogic justice raises the standard to resolving all needs affected by a challenged interaction. It is not enough to ease the pain of suffered violence, or for the state to strengthen its stance as a paternalistic arbiter of enforcing “law and order.” While no one sits above the law, no law sits above the needs it exists to serve.
Following nature’s impartiality, anankelogic justice addresses any violent interaction provoking justice needs. Resolving underserved social-needs provoked by systemic forms of violence sits equally important as resolving underserved self-needs provoked by interpersonal acts of violence. Personal, interactional and societal functioning depends on equally resolving all affected needs.
The less two interacting people can resolve their affected needs, the more likely they will fall into conflict. The less both sides of a conflict resolve their affected needs, the more likely the conflict will devolve into mutual irresponsiveness, mutual disrespect, mutual hostilities and potentially into violence. The less all elements of a society can freely resolve their needs, the higher the incidents of violence.
The more two interacting people resolve their affected needs, the less likely they can be in conflict. The more both sides of a conflict can resolve their affected needs, the more the conflict can dissolve into mutual responsiveness, mutual respect, mutual understanding and trust. The more all elements of a society can freely resolve their needs, the lower the incidents of violence.
Patience is here defined as cultivating the ability to wait as long as possible to more fully resolve a need. It stands in contrast to succumbing to more immediate alternatives, aimed more at easing than fully resolving a need.
As your needs press you for a response, you can get a sense of urgency to relieve it now rather than later. Your continuing functioning may depend upon your prompt action. The more discomforting the need, the more you feel pulled to react now.
Nature equips you to be ready to prioritize your survival, if necessary. You may even be geared by life experiences to view certain needs as more urgent than they truly are. You may by force of habit react seek the first available option for relief. Unfortunately, first options tend to only ease the need and not resolve it toward fuller functioning.
Without patience, you are more prone to sink into binary thinking. You find yourself vacillating between avoidance and adversarial options. You can find yourself trapped into a flight-or-fight-or freeze mode. By embracing the discomfort of waiting for what can resolve affected needs, your patience preserves your path to a conciliatory route.
You cultivate the discipline to only accept resolving needs. You hold back symfunctional strain. You deepen your contentment by overcoming temptation to settle for less. You hold firm as you sharpen your resilience. You prime your potential to live life to its fullest. Your functioning remains high.
The shorter you wait when reacting to a need, the less likely your chance to resolve the need. The less resolved this need, the more your pain lingers, and your functioning stays lower.
The less you cultivate a reflective response over reaction, the more you risk slipping into a habit of merely relieving pain of unresolved needs. The quicker you routinely react to relieve pain, the more likely you will cultivate a relieve-over-resolve easement orientation.
The longer you can wait to react to a need, the greater your chance to fully resolve the need. The more resolved the need, the less your pain lingers, and your fuller functioning restores.
The more you cultivate a reflective response over reaction, the less likely you will slip into a habit of merely relieving pain of unresolved needs. The longer you endure to resolve needs, the more you can cultivate a resolve-over-relieve easement orientation.
Perseverance is here defined as persistently doing what is necessary to resolve needs. It involves diligence in the face of odds over time, to not cave into the temptation to give up or lose momentum.
When you cannot reach your goals when expected, or when preferred, you can easily get pulled away from your efforts to keep trying. Other matters grab your focus. Other goals pop up, which can seem more reachable.
When in it for the long haul, you focus on the prize in the distance. And find meaning in the journey getting there. Your meaningful why gets you through every challenging how. You keep yourself appraised if you are still heading in the right direction. Like an entrepreneur, you learn when to pivot to reach that final destination. You don’t look back.
Distractions do not disturb you. You remain steadfast in the face of odds. You know the difference between going all the way and realizing when it is best to cease your efforts. You bounce back when shot down. You keep going and going and going. Resolving your higher needs depend on it.
The lees you can endure distractions, interruptions, roadblocks, challengers, lack of resources, loss of energy, or other such impediments, the less likely you will reach your higher goals in life. The fewer needs you resolve by failing to reach your goal, the less encouraged to set higher goals to persevere towards.
The less you view obstacles as challenges, you are more likely to give up. The less you can shift challenges into opportunities, the less meaning you can find in the journey toward any goal. The less you stretch your capabilities in this struggle, the harder you can get through other challenges in life.
The more you can endure distractions, interruptions, roadblocks, challengers, lack of resources, loss of energy, and other such impediments, the more likely you will reach your goal. The more needs you resolve by reaching your goal, the more encouraged to set higher goals to persevere towards.
The more you can view obstacles as challenges, you are less likely to give up. The more you can turn challenges into opportunities, the more meaning you can find in the journey toward your goal. The more you stretch your capabilities in this struggle, the easier you can get through lesser challenges in life.
Discipline, as used here, is deferring gratification of an immediate reaction to an affected need for the expectation of better resolving needs.
You can either persevere through uncomfortable challenges to fully resolve your needs, or settle to indulge the pain of your unresolved needs with what seems immediately pleasurable. Unless attentive to what you truly need, the distinction can easily get blurred.
If habitually settling to ease your pain, you increase your difficulty to hold out longer to fully resolve needs. Your comfort zone shrinks. Your resiliency goes down. You slip into symfunctional strain. Discipline ensures you develop the wherewithal to resolve all your needs.
Discipline also checks your temptation to rely solely on yourself. You cannot control others, so you may indulge in mythic rugged individualism. To counter this debilitating psychosocial reduction, you humbly lean on others. You trust others to check what you think you know. You function best in life when balanced psychosocially. You realize wellness is psychosocial.
The more you indulge your earlier instincts, the less likely you can fully resolve your needs. The more you settle for the lesser goal of pain-relief, the further you slide into symfunctional strain. The more others see you as habitually indulgent, demonstrated as putting yourself before others, the fewer social opportunities you typically are offered.
The more you defer gratifying your earlier instincts, the more likely you get to fully resolve your needs. The more you develop a habit of enduring for as long as it takes to fully resolve your needs, the closer you draw to your peakfunctional potential. The more others recognize your discipline, demonstrated by putting others before yourself, the more social opportunities you tend to receive.
Quietude, as used here, means cultivating tranquility in the face of life’s many distractions. Meditation is widely used to cultivate such rectifying calmness.
Modern life easily fills with noisy disruptions. You can hardly keep focus. You can hardly hear yourself think. You either counter with more noise—like binge watching television—or find a way to cancel the noise.
Quietude depends on your discipline to shut out distractions, so you can focus more on the important stuff of life. Meditation is a widely trusted tool for just this. Others are stimuli management, minimal consumption, driving purpose, proactive contentment, primed potential and the like.
Distractions are not always incidental. Without the guiding star of life’s most important stuff, you likely seek distractions from life’s unwanted pains. Grounded in purpose and meaning, you trade in entertaining distractions for the serenity of a more peaceful life. You resolve more needs, remove more pain promptly, and draw closer to your full potential.
The more you stay focused on the most important areas of life (like love, interpersonal connection, wisdom), the easier to remain calm during an onslaught of distractions. The more your needs resolve, the less susceptible to pain-relieving conveniences. The less you rely on pain-relieving conveniences, the more easily you can fully resolve your needs toward your peakfunctional potential.
The more you stay focused on the most important areas of life (like love, interpersonal connection, wisdom), the easier to remain calm during an onslaught of distractions. The more your needs resolve, the less susceptible to pain-relieving conveniences. The less you rely on pain-relieving conveniences, the more easily you can fully resolve your needs toward your peakfunctional potential.
Equanimity is here defined as the cultivated ability to remain less and less perturbed by adverse circumstances. This can include a capacity to perform seemingly impossible feats.
Amidst chaos, your senses naturally go into high alert. The more your senses overload, the easier to lose balance. You can find yourself chasing fires. Your needs rarely resolve, at least not fully, when your senses overwhelm your otherwise serene situation.
The more you can remain calm in the face of repeated disruptions—instead of letting something alarming or potentially alarming force you to react—the more you can stay the course to resolve needs. By remaining composed, you keep open possibility for full resolving affected needs. Your peacefulness inspires others to remain more tranquil. Others see you as a steady rock, not easily tripped up by the many storms in life.
You absorb the blows of life. You respond thoughtfully when it seems understandable to react. You remain consistently generous, gracious, loving. You embrace discomfort to address needs as they specifically are. You do not cave to generalizations that offer relief. You persevere against the strong winds of resistance to resolve needs to ensure higher functioning.
You might even reach a lucid state of mind clear of perturbations that flows with energy to do the seemingly impossible. You walk through a hailstorm of bullets without ever getting hit. You feel yourself in a trance to accomplish superhuman feats. You may appear to thrive on chaos.
The more perturbed by chaos, the less your needs resolve. The more easily disturbed by your situation, the less you can focus on more important matters. The more distracted from addressing and from resolving needs, the more you risk sliding into symfunctional strain.
The less perturbed by chaos, the more your needs resolve. The less disturbed by your situation, the more you can focus on more important matters. The more you remain steadfast amidst confusion and disorder, the more you can reach your full potential.
Resilience is here defined as consistently bouncing back each time circumstances drag you down. You endure harsh circumstance without long-term damage, and perhaps even thrive from the experience. Not merely from internal fortitude, by also from social supports.
Like with equanimity, crises do not keep you down. You orient to trouble with a sense of mastery. You rethink obstacles as challenges you can turn into opportunities. You stretch your capacity for how much pain you can bear.
You turn traumatizing events into posttraumatic growth. You find unexpected contentment as you let go of relief-generalizing distractions. Your endurance capacity increases as you stretch your potential. The greater you can maintain access to what you essentially need, the less vulnerable to circumstances.
The more people in your life you can count upon, the easier to get back up when knocked down. They can help you get back on our feet when you can’t quite bounce back on your own. They also help you strengthen your inner qualities, where you must face life’s difficult challenges on your own. Together, you find the response-ability for when you need to face life responsibly with others or responsibly alone.
This integration of your internal and external resources enables you to absorb life’s overwhelming events. You develop a sense of equanimity that decreases how much you get knocked down in the future. You adjust your expectations, to prepare for the unexpected. You are less deterred by life’s friction. You resolve more needs so you can thrive.
The less you can discern between what you can consistently provide for yourself and what you must trust others to provide, the less thoroughly you can differentiate and integrate details into a stable whole. The less open to changes in the environment, the more likely to suffer the negative impacts from harsh circumstances. The less empowered to challenge privileged influence, the higher the risk to being damaged by structural exaction.
The more you can discern between what you can consistently provide for yourself and what you must trust others to provide, the more thoroughly you can differentiate and integrate details into a stable whole. The more open to changes in the environment, the less likely to suffer the negative impacts from harsh circumstances. The more empowered to challenge privileged influence, the lower the risk to being damaged by structural exaction.
Generosity, as used here, is giving to others what they need without direct thought of compensation. Less attention is given here to giving what others want but do not honestly need. Another word for this is kindness.
Those who wait for others to give first, before giving of themselves, are among the most patient in the world. And among the most loathed. In larger societies of increased social alienation, resources are generally exchanged as an impersonal economic transaction. Smaller societies, including within larger societies, provide for less transactional exchanges. Hospitality is a cultural value in many parts of the world. Being generous with a kind word is valued just about everywhere.
Simple appreciation for one’s giving can be its own transactional reward. Anonymous gifts tend to take this transactional dynamic. Largely from those with abundant resources to give. Generosity from the less endowered will understandably be concerned about draining their resources, and not being able to resolve their own basic needs. They will need to trust their giving will engender a restoration of what they require from somewhere.
You embrace more of life’s full potential when stretching beyond economic norms. Capitalistic economies favor the deep-oriented preference for merit-based exchanges. Socialistic economies favor the wide-oriented preference for covering all basic needs with government assurance. You resolve more needs and find more meaning in life when unbounded by norms of either side.
The less you give to others in need without regard for compensation, the less connected you are apt be with others. The less you let go of your possessions to serve others more in need, the less meaning you may find in accumulating resources. The less you allow your resources to flow through you to others, the fewer needs resolve throughout society.
The more you give to others in need without regard for compensation, the more connected you can be with others. The more you let go of your possessions to serve others more in need, the more meaning you can find in accumulating resources. The more you allow your resources to flow through you to others, the more needs resolve throughout society.