How to face pusillanimity?
Do you want to accomplish something, but lack the energy to carry out the necessary actions to achieve your plans and goals?
Have you ever thought about the blocks or brakes, and their causes, that prevent you from acting or lead you to postponements?
Do you realise that the maintenance of these behaviours can lead to evolutionary stagnation?
One of the causes of these difficulties can be pusillanimity, that is, the weakness of spirit, energy and decision, leading to retreat in life moments of important decisions due to the fear of intrusion pressures.
The manifestation of this weaktrait in the intermissivist conscin can lead to the deviation from existential programming, compromising its insertion in the proexological workgroup.
Some characteristics of these manifestations of pusillanimous conscin are listed below:
01. Banalisation of one’s own strongtraits.
02. Difficulty in dealing with heterocritics.
03. The avoidance of situations in which the conscin feels vulnerable.
04. Interpretation of error as a failure.
05. Need for hetero-acceptance and hetero-approval.
06. Deficient omission due to the fear of making mistakes.
07. Paralysis in the face of personal difficulties.
08. Postponement of decisions or positions.
09. Concern about self-image and focus on the ego.
10. Use of perfectionism as a defense mechanism.
11. Difficulty in assuming new ideas or attitudes.
Several personality traits can contribute to the installation and maintenance of this nosographic behave. Among them, we highlight the difficulty in assuming new ideas and attitudes, the concern with self-image, perfectionism, insecurity, the fear of exposing their difficulties, of making mistakes and of disagreeing.
One of the factors that can lead to the manifestation of pusillanimity is the fear of facing extraphysical intruders, probable companions of anti-cosmoethical actions in the past, who still have no interest in recycling themselves. Thus, the pusillanimous conscin can accomplice with the extraphysical group and retreat from its proexological objectives, not seizing the evolutionary opportunities and paralyzing the attainment of the proexis.
In this condition, mutual interconsciential intrusion can occur, reinforcing the group interprison, according to the Principle of Groupkarmic Inseparability. The unhealthy complicity maintains and reinforces the interprison. By victimizing themself, the intermissive conscin dramatises the situation, withdraws and does not assume its role as assistant of the group. The pathological extraphysical consciousnesses can potential insecurity and fear.
As a consequence, feelings of self-blame may intensify, triggering consciential suffering, and leading to the installation of Intraphysical Melancholy – Melin.
It can also occur:
1. Evolutionary procrastination;
2. Anti-cosmoethic consciential delay;
3. Postponed decisions;
4. Anti-evolutionary pseudo-discomfort;
5. Use of the “easy way out”;
6. Personal accommodation.
According to Vieira, it happens that the intermissivist conscin works with all the motivation for the fulfilment of the proexis and be discovered by the intruders, companions of anti-cosmoethic attitudes from the past, which make pressure on it and provoke it to retreat, as well as feelings of self-blame, fears, paralysis, maintaining the interprison groupkarmic 4.
The non-confrontation and the withdrawal from activities provoke momentary relief, but reinforce the phobia, generating an endless cycle of escapes and avoidances. The conscin replaces the priority for the fulfilment of its proexis by the non-priority, leading later to existential incompleteness.
The understanding of the functioning mechanisms and the deepening of self-knowledge of one's own evolutionary values contribute to directing the changes in behaviour to be implemented.
Some postures and techniques can help in the comprehension and the self-confrontation of pusillanimity:
1. Identification of Strongtraits. List the strongtraits and potentials, identifying the situations in which they have been applied. By recognizing and embracing the strong, positive traits of one’s personality, the conscin increases self-confidence to accomplish personal goals.
2. Intention qualification technique. Asking oneself, when analysing personal choices, with the maximum authenticity the following questions: “Why?, For what?, For whom?” The self-answers help to evaluate the degree of cosmoethicity of one’s actions.
3. Self-thosenic check up technique. The identification and reflections about self-thosenity, through self-discernment and parapsychism, help to evaluate the degree of authenticity in self-manifestations, favouring adjustments, and reducing dramatization in general, as well as self-corruption of one’s own values.
4. Action by the priorities technique. To turn the recycle of pusillanimity weaktrait feasible, after careful self-analysis of its manifestation, the evolutient can divide the self-prescriptions of confrontation into simpler and chained actions, to overcome the greatest difficulty. After the small self-overcomings, the conscin notices the energy input, which generates greater motivation to continue the process, establishing a positive reinforcement mechanism, and increasing self-confidence.
5. Penta technique. The practice of penta, embracing the assistance to extraphysical groups from the past, facilitates groupkarmic reconciliation, providing greater autonomy and self-security in the conscin’s manifestations.
The fulfilment of the evolutionary commitments assumed during the intermissive course and the self-example by the new postures, with more mature and cosmoethical attitudes, favour recycling in some members of the intraphysical and extraphysical groups, starting the groupkarmic recomposition process.
It is necessary to maintain constant self-monitoring in order not to allow the occurrence of interferences in the basic guidelines of existential programming, identified by the intermissivist conscin.
Author: Lourdes Viana, conscientiotherapist and volunteer at the International Conscientiotherapy Organization (OIC).
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