Do you suffer when facing losses?
Attachment, detachment, and losses
The word attachment is defined as a feeling of affection or esteem for someone or something, but it can also be understood as a constant and excessive dedication to something 1. This dedication can become dependence and so generate suffering in moments of rupture or separation.
The mechanisms of dramatization, victimization and monoideism can make it difficult to learn healthy detachment and to take advantage of interrelationships and experiences as interassistance opportunities.
In the evolutionary process, strictly speaking, no one loses anyone. Consciousnesses evolve in groups, attracted to each other by thoughts, sentiments, and energies. The groupkarma pathways intertwine, providing an opportunity to the necessary reconciliations and reparations. Therefore, it is smart to understand and forgive everyone as soon as possible 2.
The maintenance of sorrows, resentments and charges reinforces the collusion and the groupkarma interprison condition, until the consciousness, through an intimate and personal decision, chooses forgiveness, recomposition and consequent liberation.
What are the negative manifestations of pathological attachment?
Attachment can manifest itself between conscins, conscins and consciexes, and also in behaviours, postures, ideas, objects, and it can generate distress when there is a need for healthy detachment, reflecting the consciousness difficulty in dealing with the inevitable losses inherent to the evolutionary process.
According to Lossology, a speciality of Conscientiology dedicated to studying losses, there are several types, natures or specificities of losses, for example, accidents, dessoma / death, diseases, ageing, illusions, changes, plans, relationships, separations, dreams.
Some emotions and feelings are more frequent in these situations, such as agitation, anxiety, guilt, depression, indifference, pain, stress, frustration, isolation, hurt, fear, anger, resentment, and sadness.
The knowledge and experience of existential continuity, the interdependence between consciousnesses, and the comprehension that interassistance is the main catalyst for evolution, gradually eliminate egoic and anti-evolutionary emotions.
How can Conscientiotherapy help to overcome pathological attachment?
One of Conscientiotherapy’ s proposals is the application of the self-conscientiotherapy cycle, in which consciousness promotes self-investigation, nominates self-diagnoses, applies self-confrontation actions and techniques and overcomes insecure and immature behaviours and mechanisms regarding attachments and losses. This movement tends to broaden the understanding of evolutionary dynamics and to favour the transformation of experiences into interassistance techniques.
The consciousness, when taking responsibility for its choices and respecting the right of the others, chooses to manage their losses in a cosmoethic and liberating way, and stops asking for themself. Thus, it promotes the confrontation of egocentric traits when using, making available and donating the best of themselves for the benefit of all.
Below, there are some auxiliary postures in self-confrontation of attachments:
1. Realistic acceptance. Understand separations or departures as natural conditions of multiexistential dynamics, respecting the evolutionary process of each one. Dedramatization of the lack of something or someone.
2. Appreciation of learning. Recognize the learnings derived from interconsciential bonds, based on gratitude for the experienced opportunities. Interassistance optimization.
3. Neophilia. Maintain openness to adapt to the realities to come, build new concepts, establish new bonds, and adjust the proexological compass. Evolutionary focus.
“Whoever owns themself loses nothing but concedes and gains from the interassistanciality” 3.
Authoress: Regina Estermann, conscientiotherapist and volunteer at the International Organization at Conscientiotherapy (OIC).
Know more about this subject [in Portuguese]:
Superação da Tanatofobia
1 Houaiss, Antonio; & Villar, Mauro de Salles; Dicionário Houaiss da Língua Portuguesa; LXXXIV+ 2.922 p.; 1.384 abrevs.; 1 foto; 6 ilus.; 1 microbiografia; 19 tabs.; glos. 228.500 termos; 1.582 refs. (datações etimológicas); 804 refs.; 31 x 22 x 7,5 cm; enc.; Objetiva; Rio de Janeiro, RJ; 2001.
2 Idem; 200 Teáticas da Conscienciologia; 260 p.; 200 caps.; 13 refs.; alf.; 21 x 14 cm; br.; 1ª edição; Rio de Janeiro, RJ; Instituto Internacional de Projeciologia e Conscienciologia; 1997; página 133.
3 Vieira, Waldo; Léxico de Ortopensatas; revisores Equipe de Revisores do Holociclo; 2 Vols.; 1.800 p.; Vols. 1 e 2; 1 blog; 652 conceitos analógicos; 22 E-mails; 19 enus.; 1 esquema da evolução consciencial; 17 fotos; glos. 6.476 termos; 1.811 megapensenes trivocabulares; 1 microbiografia; 20.800 ortopensatas; 2 tabs.; 120 técnicas lexicográficas; 19 websites; 28,5 x 22 x 10 cm; enc.; Associação Internacional Editares; Foz do Iguaçu, PR; 2014; página 1.282.