Man in the world and the world in man. Character, abilities and roles are not yet a person. More precisely, they can be included (and usually are included) in a person in its broadest sense, but a person in a narrower, more precise sense, what is its essence, is something else.
Personality is something that is inherent only to man, which distinguishes him from animals. What is inherent only to a person and at the same time to every person is his inner world. The inner world is not just an image of the outer; such an image is also found in animals, even in lower animals. The inner world has its own specific content, its own laws of formation and development, which are largely (though not completely) independent of the outer world.
Let's start with what gives a person the possession of the inner world. Animal behavior is determined by two series of factors: external stimuli that cause automatic instinctive or life-formed reactions, and internal states of tension of certain needs, on which the animal's readiness for certain forms of behavior and response to certain stimuli depends. The interaction of these two series can sometimes give rise to very complex mechanisms for determining behavior, but this behavior always turns out to be subject to only one logic - the logic of meeting actual needs.
Human behavior is also often subject to just such a logic and is reduced to responding to incentives and satisfying momentary motives. At the same time, all human behavior cannot be reduced to this alone. As Hegel accurately noted, circumstances and motives dominate a person only when he himself allows them to do so. American psychologist Salvatore Maddi identifies three groups of human needs. Two of them are quite traditional and are distinguished by most psychologists - these are biological and social needs, and the third group of needs is psychological.
Muddy describes two types of personality development, depending on what needs come to the fore in a person. In one case, a person's biological and social needs are completely dominant, while the psychological ones are very weak. In this case, a person perceives himself as nothing more than the embodiment of a set of biological needs and social roles and behaves in accordance with them, that is, in accordance with the logic that I called above the logic of meeting actual needs. Muddy calls this way of personality development conformist. With another - individualistic - path of personality development, psychological needs occupy a dominant position and this plays a key role in changing the entire logic of behavior. A person goes beyond biological needs and social roles, overcomes the situational nature of his behavior precisely through judgment, imagination and symbolization. With their help, he builds not only a picture of the world as it is, but also a picture of a desirable world and pictures of other possible worlds; he connects in his mind the current situation with many other circumstances that are not directly present in it, including its distant causes and consequences, he acquires the integrity of the picture of the world in a time perspective, becomes able to plan his future actions and evaluate the meaning of any of his actions, or external circumstances in the context of not a momentary situation, but of their entire life, and sometimes in a wider context.
The outstanding psychologist of our time, Viktor Frankl, wrote that an animal is not a person, because for an animal there is no world lying in front of it; for the animal there is only the environment. On the contrary, a person lives just not in the environment, but in the world, relations with which he builds with the help of his inner world on the basis of the logic of vital necessity - the logic in the light of which each action or circumstance appears as having a certain meaning in the context of the entire life of the individual, in other words, a certain place and role.
The inner world is not a set of esoteric entities that have nothing to do with the outer world. The inner world includes a peculiarly refracted and generalized external reality, colored by the meaning that it has for a person. What are its main components? Of course, not the objects themselves, phenomena and generalized categories of external, objective reality. And not mental mechanisms responsible for their refraction in the human mind.
Main componentsthe inner world of man are inherent onlyhim and arising from his unique personal experiencethat stable meanings of significant objects and phenomena,reflecting his attitude towards them, as well as personalvalues that are, along with needs,sources of these meanings. Therefore, in psychology, the concept is sometimes used "value-semantic sphere of personalitynews» to denote what in ordinary language is called the inner world of man.
Where does the meaning begin? needs andvalues. The sources of meanings that determine what is significant for a person and what is not, and why, what place certain objects or phenomena occupy in his life, are the needs and personal values of a person. Both of them occupy the same place in the structure of human motivation and in the structure of the generation of meanings: meaning for a person is acquired by those objects, phenomena or actions that are related to the realization of any of his needs or personal values. These meanings are individual, which follows not only from the discrepancy between the needs and values of different people, but also from the uniqueness of individual ways of their realization.
Take for example the aggressive actions of a bully, which many lawyers have classified as "unmotivated" crimes. Psychological analysis shows that there are real motives and needs behind them, in particular, the need for self-affirmation, which is inherent to one degree or another in all people. However, for different people, the realization of this need is achieved in different ways: for some - through creative achievements, for others - through enrichment, for others - through success with the opposite sex, for fourth - through a career, and only for some - through violence, physical suppression of others. of people. Unlike most people, for hooligans (and some politicians), humiliation and physical suppression of other people has the meaning of self-affirmation, the origins of which lie in the unfavorable conditions for the formation of their personality.
But, putting needs at the forefront, we completely make the inner world of the individual dependent on the external world in which she lives and acts. Such dependence exists, but besides this, the personality has a certain fulcrum that allows it to take an independent position in relation to the outside world and all its requirements. This point of support is formed by personal values.
Personal values connect the inner world of an individual with the life of society and individual social groups. Any social group - from a separate family to humanity as a whole - is characterized by a focus on certain common values - ideal ideas about the good, desirable, proper, summarizing the experience of joint life of all members of the group. Each group has its own set of values, they can intersect with each other to a greater or lesser extent - from complete coincidence to complete mismatch. By assimilating views on something as a value from others, a person lays in himself new regulators of behavior that are independent of needs. Of course, an individual does not automatically absorb all the values of even those social groups of which he is a member. The transformation of a social value into a personal value is possible only when a person, together with the group, is involved in the practical implementation of this common value, feeling it as his own. Then, in the structure of the personality, a personal value arises and takes root - an ideal idea of what is due, which sets the direction of life and acts as a source of meaning. A formal attitude to social values does not lead to their transformation into personal ones.
Needs and personal values enter the inner world of the individual in a completely different guise. Needs are reflected in the inner world in the form of desires and aspirations emanating from the Self, more or less arbitrary and therefore random. Personal values, on the contrary, are reflected in it in the form of ideals - images of perfect traits or desirable circumstances that are experienced as something objective, independent of the Self. For example, a man’s attraction to a woman or vice versa, on the one hand, and admiration for her (his) beauty or other virtues, on the other hand, they differ precisely in that its (his) meaning in the first case is colored by desire and is generated by momentary needs, and in the second case it is colored by certain ideals (beauty, goodness, perfection, etc.) and is generated by personal values. Unlike needs, personal values, firstly, are not limited to a given moment, a given situation; objectivity, since any value is experienced as something that unites me with other people. Of course, this objectivity is relative, because even the most generally accepted values, becoming part of the inner world of a particular person, are transformed and acquire their own distinctive features in it.
Relations. Sustainable relationships are another important element of inner peace. Relations characterize precisely the specific meaning that individual objects, phenomena, people and their classes have for a person. If the number of values that are significant for an individual can be measured at best by two or three dozen, then the number of specific relationships that form the semantic wealth of an individual can be practically unlimited. There are more of them, the more things in the world that are not indifferent to a person. Perhaps, of all the psychological structures in which, in one way or another, meaningful meanings for a person are embodied, relationships are the most obvious, visible to the naked eye even to an inexperienced observer. The direct connection of relations with the main thing in the personality is captured by folk wisdom: "Tell me who your friend is, and I will tell you who you are."
The source of relations is, as a rule, individual experience, and the highest instances that determine the meaning for us of certain people, things and events are our needs and values. For example, if someone begins to denigrate what is dear to us, or prevents us from carrying out the actions we have planned and thereby fulfilling our needs, then we form a dislike for this person, which is subsequently not easy to overcome. Since the task of navigating in a complex world requires us to develop our attitude to everything we encounter as soon as possible, the first contacts have greatest influence to form a relationship. In social psychology, the effect of the first impression of a person and its influence on the subsequent attitude towards him is well known and studied.
Relationships can be of varying degrees of generalization: along with the attitude towards specific people, each person has an attitude towards people in general, as well as separate attitudes towards men, women, the elderly, youth, Americans, Chinese, Jews, Russians, gypsies, Muscovites, Siberians, Petersburgers , artists, scientists, collective farmers, military men, "new Russians", politicians, democrats, conservatives, radicals, salesmen, drivers, prostitutes, doctors, blondes, blondes, brunettes, brunettes, redheads, heroine mothers, bachelors, classmates, colleagues department, etc., etc. At the same time, the attitude towards a particular person may differ from the attitude towards the category of people to which he belongs, in general. This is due to the fact that the attitude towards a particular person is almost always determined by the individual experience of communicating with him, and the attitude towards the category of people is an artificial, always strained generalization, allowing for a lot of exceptions. This has already been discussed in the section on types. Closer direct acquaintance can lead both to strengthening and often to loosening of the initial relationship. Known for his well-aimed aphorisms, G.K. Lichtenberg remarked: "the so-called bad people they always win when you get to know them better, and the good ones lose.
Along with the relation to the whole, there may also be relations to parts that are different from it - for example, I can relate to individual districts of my city in a completely different way than to the city as a whole.
Many regularities in the formation of attitudes towards people, things and events were formulated and described with the utmost clarity in the Ethics Proven in Geometric Order by the great Benedict Spinoza. Here are two formulas, taken at random, that set out the psychological mechanics of the formation of rather complex relationships: "If we imagine that someone gives pleasure to an object that we hate, then we will hate it." “If someone imagines that someone loves him, and at the same time does not think that he himself has given any reason for this, then he, for his part, will love him.” Of course, Spinoza's theorems do not exhaust the mechanisms of meaning formation, but a thoughtful researcher, and not only a researcher, will find in them more useful for understanding the inner world of a person than in many modern monographs.
constructs. Our needs and values are manifested not only in the form of attitudes towards specific people, things, events and their generalized classes. They are also manifested in what criteria or features we use in their description, classification and evaluation. The same person is using different criteria to describe and classify different objects - this is clear. But the most interesting thing is that different people use different criteria and features when describing the same objects. The system of these criteria and signs, for the designation of which a special concept of constructs was introduced in psychology, is the most important characteristic of the inner world of a person.
This concept was introduced by the American psychologist George Kelly, who put it at the forefront of his theory of personality. Kelly first drew attention to the fact that different people perceive, classify and evaluate things, people and events in different systems of concepts (constructs), and that they sometimes tend to hold on to their constructs, even if experience clearly shows that these constructs lead to erroneous estimates and forecasts. Thus, Kelly explains intolerance and aggression precisely by the inability of a person to abandon his habitual constructs: “If people do not behave as he expects, he will force them! So his idea of them will become true!” Kelly speaks of the determining influence of the core constructs of the personality on its entire psychological organization. According to Kelly, meaning is given to a person only in terms of his personal constructs.
Most constructs can be formulated as bipolar scales that we automatically apply to things, people and events, fixing their position on this scale. Man - old or young, smart or stupid. The book is easy or difficult, interesting or uninteresting. The weather is wet or dry, warm or cold. Many constructs describe objects and phenomena in the language of their objective properties and are not directly related to personality traits. Any person can assess whether it is warm or cold, although specific assessments may vary depending on the position of the starting point: a Petersburger will assess the same weather as warm, and a Tbilisi citizen as cold.
But personality has nothing to do with it. It enters the scene where we begin to use scales that describe not objective, but subjective dimensions of objects - dangerous or safe, good or bad, convenient or uncomfortable, funny, scary, pleasant ... This also includes characteristics that, it would seem, , describe the objects themselves (people, things, events) - good, evil, fair, aggressive, smart, ugly - however, there is no objective measure of all these traits. Those constructs that characterize the personality itself - semantic constructs - are set by the needs and values inherent in a person, and therefore one of their poles is always “good”, associated with the desired and valuable, and the second is “bad”. In fact, any semantic construct correlates an object or phenomenon with some need or value of a person, and therefore, according to the constructs used by a person, one can “calculate” his needs and values. “In families where money is not the main value of life, the positions “rich - poor” are not perceived as opposites...”. Their opposition in the form of a personal construct is possible, in turn, in two versions: “Poverty is not a vice, but great disgusting” and “Peace to huts, war to palaces”, which differ in which of the two poles of the opposition “wealth - poverty” acts as "good". The connection with personal values is obvious here. Even constructs that describe the objective properties of objects can acquire this connection. In this case, they seem to “stick together” with the evaluative-semantic dimension and begin to work as semantic ones. You don't have to look far for examples, just scan through a dozen newspaper marriage ads. Judging by the bulk of them, such a characteristic of a desirable partner as growth has the greatest meaning and value.
Thanks to the existence of semantic constructs, we are able to evaluate any object or phenomenon that we encounter, not only through the prism of actual needs, but also correlate it in principle with any needs and values, even those that are completely irrelevant at the moment. At the same time, the more significant certain things or events are for a person, the more complex and individually unique system of constructs will be used to evaluate them.
Meaning of life. So, we have considered the second level of the personality structure - the value-semantic dimension of its existence, its inner world. The sources and carriers of meaningful meanings for a person are his needs and personal values, relationships and constructs. In their form, a person's personality represents all the meanings that form the basis of his inner world, determine the dynamics of his emotions and experiences, structuring and transforming his picture of the world and its core - worldview. All of the above applies to any meanings that are firmly rooted in the individual. But it is worth dwelling on one of these meanings separately, since, in terms of its globality and role in human life, it occupies a very special place in the structure of personality. This is the meaning of life.
The question of what is the meaning of life is not within the competence of psychology. However, the sphere of interests of personality psychology includes the question of what influence the meaning of life or the experience of its absence has on a person's life, as well as the problem of the psychological causes of loss and ways of finding the meaning of life. The meaning of life is a psychological reality, regardless of what exactly a person sees this meaning in.
Thus, it can be argued that the life of any person, since it is striving for something, objectively has a meaning, which, however, may not be realized by a person until death. At the same time, life situations (or psychological research) can set a task for a person to realize the meaning of his life. To realize and formulate the meaning of your life means to evaluate your life as a whole. Not everyone successfully copes with this task, and this depends not only on the ability to reflect, but also on deeper factors. If my life objectively has an unworthy, petty or, moreover, immoral meaning, then the realization of this threatens my self-respect. In order to maintain self-respect, I internally unconsciously renounce the true meaning of my real life and declare that my life is meaningless. In fact, what is behind this is that my life is devoid of worthy meaning, and not that it has no meaning at all. From a psychological point of view, the main thing is not a conscious idea of the meaning of life, but the saturation of real everyday life with real meaning. As research shows, there are many opportunities to find meaning. What gives meaning to life can lie in the future (goals), in the present (a sense of fullness and richness of life), and in the past (satisfaction with the results of a life lived). Most often, both men and women see the meaning of life in the family and children, as well as in professional affairs.
The inner world of the individual manifests itself through two main mechanisms: freedom and responsibility.
freedom is a form of activity. V. Frankl speaks about the freedom of a person in relation to his inclinations, to heredity, factors and circumstances of the external environment.
Freedom in relation to drives is manifested in the ability to say "no" to them, to accept or reject them. Even when a person acts under the influence of an immediate need, he allows it to determine his behavior and retains the freedom not to allow it. The situation is similar when it comes to the determination of human behavior by values or moral standards- a person allows or does not allow himself to be determined by them.
Freedom in relation to heredity is an attitude to it as to material, the ability of a free spirit to build from this material what he needs. Frankl characterizes the body as a tool, as a means that a person uses to achieve his goals.
The freedom of a person in relation to external circumstances, although not unlimited, but exists, expressed in the ability to take one position or another in relation to them. Thus, the very influence of circumstances on a person is mediated by the position of a person in relation to them.
For what does man have freedom?
In various works, Frankl offers different formulations, but their meaning is the same:
it is the freedom to take responsibility for one's own destiny;
it is the freedom to listen to one's conscience and make decisions about one's destiny;
it is freedom to change, freedom from being that way, and freedom to become different.
Frankl defines man as a being who constantly decides what he will be in the next moment. Freedom is not what he has, but what he is. “Man decides for himself; any decision is a decision for oneself, and a decision for oneself is always the formation of oneself” [55, p. 114].
Making such a decision is an act not only of freedom, but also of responsibility. Freedom devoid of responsibility degenerates into arbitrariness.
A person is free to find and realize the meaning of life, even if his freedom is noticeably limited by objective circumstances.
Responsibility is a form of regulation. Responsibility presupposes the recognition of one's actions as one's own, the so-called "authorship of life". This responsibility is associated with the burden of choosing by a person which possibilities lurking in the world and in himself deserve to be realized, and which do not. This is the responsibility of a person for the authenticity of his being, for the correct finding and realization of the meaning of his life. In fact, it is the responsibility of a person for his life.
Personality types:
Standalone type (self-determining);
Quasi-free (without responsibility);
Quasi-responsible (no freedom);
Conflict type (neither freedom nor responsibility).
freedom implies the possibility of overcoming all forms and types of determination external to the human deep existential Self. Human freedom is freedom from causal dependencies, freedom from the present and the past, the ability to draw motive forces for one’s behavior in an imaginary, foreseeable and planned future, which does not exist an animal, but not every person has it. At the same time, human freedom is not so much freedom from the above-mentioned connections and dependencies, as overcoming them; it does not undo them, but uses them to achieve the desired result. As an analogy, we can cite an airplane that does not cancel the law of universal gravitation, but takes off from the ground and flies. Overcoming gravity is possible due to the fact that the forces of gravity are carefully taken into account in the design of the aircraft.
A positive characterization of freedom must begin with the fact that freedom is a specific form of activity. If activity is inherent in all living things in general, then freedom, firstly, is a conscious activity, secondly, mediated by the value “for what”, and, thirdly, an activity completely controlled by the subject himself. In other words, this activity is controlled and at any point can be arbitrarily terminated, changed or reversed. Freedom, therefore, is inherent only to man, but not to everyone. The internal lack of freedom of people is manifested primarily in a lack of understanding of the external and internal forces acting on them, secondly, in the lack of orientation in life, in throwing from side to side, and, thirdly, in indecision, inability to reverse the unfavorable course of events, to get out of situations, to intervene as an active force in what happens to them.
Responsibility in the first approximation, it can be defined as a person's awareness of his ability to cause changes (or resistance to changes) in the world around him and in his own life, as well as the conscious control of this ability. Responsibility is a kind of regulation that is inherent in all living things, but the responsibility of a mature person is an internal regulation mediated by value orientations. Such a human organ as conscience directly reflects the degree of mismatch of a person's actions with these guidelines.
With internal lack of freedom, there can be no full-fledged personal responsibility, and vice versa. Responsibility acts as a prerequisite for inner freedom, since only realizing the possibility of actively changing the situation, a person can attempt such a change. However, the opposite is also true: only in the course of outward-directed activity can a person come to realize his ability to influence events. In their developed form, freedom and responsibility are inseparable; they act as a single mechanism of self-regulating arbitrary meaningful activity inherent in a mature personality, in contrast to an immature one.
At the same time, the ways and mechanisms of the formation of freedomand responsibilities are different. The path of becoming freedom is the acquisition of the right to activity and value orientations of personal choice. The path of becoming responsible is the transition of the regulation of activity from the outside to the inside. On the early stages development, a contradiction between spontaneous activity and its regulation is possible as a kind of contradiction between external and internal. The contradiction between freedom and responsibility in their developed mature forms is impossible. On the contrary, their integration, associated with the acquisition of value orientations by a person, marks the transition of a person to a new level of relations with the world - the level of self-determination - and acts as a prerequisite and sign of personal health.
Adolescence is critical in terms of personality formation. Throughout it, a number of complex mechanisms are consistently formed, marking the transition from external determination of life and activity to personal self-regulation and self-determination, a cardinal change in the driving forces of personal development. The source and driving forces of development in the course of these changes are shifted inside the personality itself, which acquires the ability to overcome the conditionality of its life activity by its life world. Along with the formation of the corresponding personal structures and mechanisms - freedom and responsibility - their meaningful value filling occurs, which is expressed in the formation of an individual worldview, a system of personal values and, ultimately, in the acquisition of spirituality by a person as a special dimension of personal existence.
The inner world of a person as one of the factors for reaching the peak in his development. B.G. Ananiev in his book “Man as an Object of Knowledge” specifically draws attention to the fact that in order to say why a person comes to a particular decision, looking for a way out of some difficult situation for him or why he is so, and does not react differently to some event happening around him, or why he responds to something else in some way, then, taking into account the action of a number of factors, in no case should one lose sight of the work of his inner world . B. G. Ananiev emphasized that the laws of formation and functioning of this world must be studied, because without knowing them there will be no complete understanding of the manifestation of the subjective principle in a person when he reflects reality, his attitude towards it and his behavior in this reality.
In the inner world of a person, all the impressions that reality gave him during the lived segment of his life are integrated, the experiences caused by these impressions are generalized and individually uniquely systematized, his behavioral responses to the above impressions and his own actions committed on personal initiative are evaluated.
The inner world of a person always works, - wrote B. G. Ananiev. There is a reassessment of values in it, the old positions are changing in relation to neoplasms that arise in society, and to events taking place in the immediate environment of a person. Changes are made in attitudes towards specific people; there is a constant restructuring of the "I - concept"; plans are concretized for building one's own line of life, designed for the near and more distant future.
It goes without saying that if we compare the work of the inner world of different people, then it will reveal similarities and, of course, greater or lesser differences. The similarity, perhaps, will lie in the fact that each person has his own inner world. But these inner worlds can coincide and differ in such signs as the directions of their greatest activity, as the breadth of the problems that are being worked out in this inner world, as the scale or caliber of these problems, and finally, as the specific effectiveness of the activity of this inner world.
And if we now reveal these signs more definitely in a meaningful way, then for some people the direction of the work of their inner world - their dialogues with themselves meaningfully revolves around their narrowly personal problems, discussion and determination of ways, to use the terminology of A. Maslow, to satisfy their deficit or directly most simple life needs. For other people, the aforementioned orientation of the work of their inner world is aimed at finding ways to optimally satisfy, if we again use the terminology of A. Maslow, existential, that is, higher moral and spiritual needs, which are directly associated with the basic values of life and culture and which, due to some specific circumstances, some side of them invaded as an urgent need into the inner world of a person who, through a painfully tense dialogue with himself, makes a decision that meets the voice of his conscience.
There may be not one, but several or simply many such universal problems being worked out in the inner world of a particular person. And then the inner world of this person will be richer in content.
If we further compare the inner worlds of different people, then for some of them, due to the lower creative potential of their intellect and weaker motivational charge, the problems of their inner world, their understanding, the reasons that give rise to them, the ways to solve them - everything that became the content of the work of their inner world , turns out to be socially lightweight and trivial in its results. For others, whose intellect is more powerful in a creative sense, life experience is richer, motivational infection for intensive work of the inner world is stronger, the effectiveness of this work is more extraordinary and the design of its results is more definite, realistic and concrete.
The facts of life tell us thus that the work of the inner world of a person can be analyzed, bearing in mind the caliber of personality, the inner world of which we are interested. So, if we compare the content, breadth and depth of the work of the inner world of Leo Tolstoy, which is recorded in his diaries, works of art, moralizing parables, wise thoughts for every day, with the same parameters of the inner world of some eminent pseudo-democrat - our contemporary - a hypocritical guardian of the happiness of the people, the moral and spiritual wretchedness and frailty of his inner world will immediately be revealed, if we evaluate by and large the orientation of the work of this world supposedly to search for real ways to deliver the majority of our people from poverty, the danger of cultural savagery and gradual extinction, but on the other hand we will find in this world the most active work of thought, aimed at finding new, additional ways to increase our fortune, neutralizing rivals, strong feelings about personal mistakes in this field, etc.
It is probably clear from what has already been said that people with a rich and meaningful spiritual and moral inner world endow those around them, and therefore all of humanity, with deeds and deeds that are a greater or lesser contribution to the treasury of culture, considered in a broad sense.
Therefore, the family, the school of all levels, the means of mass communication are faced with the task of not limiting their vision of the goal of education to achieving such a level of activity of the cognitive world, the style of communication of people, the fulfillment of their own goals. job duties, which correspond to the formula “do as I do” (that is, as their family, school, media inspire them), but by all means go further and develop in children, adolescents, youths, adults, at a level accessible to each age level, the need and ability for independent and creative work by its nature, the work of their inner world, the content of which would be not only the problems of their everyday life - life, teaching, communication, family affairs, professional work, but also necessarily close and distant society (Fatherland, humanity, planet Earth), deeply affecting them, mobilizing their thought and realized in actions and deeds that do not disagree with the voice of their conscience and are a contribution to the values of life and culture.
Not only depending on other factors, but also on how actively and productively the inner world of a person works, the depth and objectivity of assessing the result of activity achieved by him as a person and as a subject of professional work at every moment of his life are determined.
So a person is a strategist in building his life line, planning, as a person, the accomplishment of actions that are significant for the society of which he is a member, and, as a subject of activity, innovative achievements in his main field of work, ceteris paribus, achieves his goal faster if he misses every step and the circumstances in which it has to be done, through your intensively working inner world.
From the foregoing, it becomes clear that the study of the features of the work of the inner world of a person is one of the areas of research that should be developed and carried out by acmeology.
We are accustomed to the dissatisfied faces around, and noticing the obvious joy, we often think that a person is not all right with the psyche. It is considered normal to have appearance burdened with some problems. The article tells about a person: what it is, how and why it needs to be developed.
The Importance of Spiritual Growth
Negative vibrations emanate from people, which are amplified by the media, which mainly broadcast news about serious incidents and disasters. Information of this kind is considered the most interesting and in demand. Many people believe that the main and correct life goal is to achieve material well-being. Actually this is also important aspect personal development, but still you should not put it in the foreground.
And the statement that such people are usually not taken seriously. Many simply do not attach any importance to the constant flow in the head. But our world is fraught with the goal of spiritual development. And thoughts are a full-fledged part of it, so it is in their power to make a person happy or vice versa.
How to experience love and joy
How far are good mood and positive emotions from us? They are just a thought away, and the very inner world of a person helps to start experiencing them. What it is? The true "I", the soul. For everything to work out, you need to stop the flow of thoughts, relaxing and focusing on your own inner strength. Any quality always begins to develop if you give it more attention than usual.
When a person has a lot of thoughts, each of which takes strength and energy, then his internal forces are spent just like that. Therefore, it is very important to learn how to organize the fruits of brain activity. Otherwise, nervous tension increases, a person begins to feel driven into a dead end.
Differences in the levels of personality development
Unfortunately, we often meet in modern society example of the inner world of a person does not speak of significant spiritual development. Let's look at two cases. Alexey Petrovich has worked as a manager for about 7 years, he is diligent and perfectly knows his business. But the director appointed a more creative and young employee to the place. Alexey Petrovich harbored a grudge against the head of the company, the new head of the department and colleagues. Resentment squeezed his throat, which caused pain there. And from the anger that was concentrated in the lower abdomen, there were also problems with the intestines.
Or opposite example the inner world of man. Another employee of the same company - Tatyana Yuryevna - also applied for a vacant position. She worked for 4 years and showed good results. But after the appointment of another employee, she made the opposite conclusion: she decided to contact him more in order to learn those qualities of character that she still lacks. In addition, she began to come to work with a positive attitude and energize her colleagues. good mood and energy.
Inner world
Thoughts about oneself, dreams, fantasies, personal feelings make up the immense and unique inner world of a person. What it is, many people do not fully understand, so they do not consider it necessary to put things in order there. In fact, you should not think so, because the invisible can have enormous powers.
It is very important to understand: not by logic and experience acquired over the years of life, but by his inner world, a person is reliably protected in any situation. It contains the answers to every question, the solutions to every problem, the causes of every effect.
The real reflection of the work of the soul is the inner world of man. What is it, in other words? This is an activity invisible to the eye, aimed at accumulating internal strength, self-confidence, and increasing vitality.
Familiar and understandable material world
In fact, the outer and inner worlds of a person go hand in hand. Even such a clear and understandable material world is subject to the invisible. Simple examples talk about it, because it is easy to distinguish a coward from a brave man, a confident professional from a doubting amateur, a self-respecting person from a loser, and so on.
The inner world must be filled with everything that one would like to have in the material world. It is important to realize that you are a happy and joyful person. In this case, in the outside world, happiness ceases to be repulsed, but, on the contrary, becomes a constant companion. After all, a person, if not a colossal force that needs only to be streamlined and directed?
How to make your inner world stronger
It helps a lot to just look around and feel the breath of the wind, the beauty and correctness of the forms of plants, the brightness. Contemplation of nature, the desire to merge with it allows you to understand yourself much better. This meditation is best done in beautiful corner planets or imagine yourself there, because nature and the inner world of man are closely connected with each other.
To gain inner freedom, you need to find the core in yourself. Unshakable moral and spiritual principles add confidence. But no one can produce inner work for a specific individual, because everyone has to do it on their own.
In the hands of each of us there is a real treasury, which many do not even know about. After all, what is the inner world of a person, if not the amazing side of the personality of each of us? We all want more health, joy, happiness, good luck and fewer problems in life. So why not clean up yourself? This will change the material existence in the desired direction.
The inner world of a person is a set of life views, values through which his system of perception is formed. To put it more scientifically, the inner world of a person is an energy-information matrix, which is formed by electrochemical processes of interaction of brain neurons.
How is each of us different from others? It would seem that we all have the same number of chromosomes, each of us experiences both positive and negative emotions. So what is the difference and why misunderstandings so often arise between us so identical, this is the main question of our article.
The inner world of a personality is the psychic reality of a person, the organized content of his psyche, which contains all aspects of the conscious spiritual life of the individual and his spiritual energy. The inner spiritual world is the initial creation of cultural values and their long-term preservation and distribution. This concept is a kind of verbal metaphor defining virtual reality, which is modeled by the interaction of brain neurons.
Psychology of the inner world of man
AT modern world soul - is synonymous with the inner world, although this is not entirely true. The expansion and development of the spiritual world can take place very rapidly, while the soul can remain unchanged.
The structure of the soul world
The rich inner world of the personality is formed with the help of the components of the spiritual structure of the world.
- Cognition- the need to know something about yourself and the meaning of your life, your role in this society and what is happening around us. It is this property of our thinking that forms our intellectual platform for further development, trains the ability to receive new information based on what was previously known.
- Emotions- personal experiences about everything that happens to us, some phenomena or events.
- Feelings - emotional states, which differ from emotions in greater persistence and duration in time. Also, feelings have a clearly expressed objective character, in other words, a special focus on something or someone.
- outlook - a key aspect in the study of the inner world of man. This is a set of views on life, value orientations and moral principles of both your own and the people around you.
Worldview plays a significant role in the fate of a person, because it is thanks to him that we have life guidelines and goals for practical activities. It also allows each woman to identify for herself the main life and cultural values. The development of the inner world occurs through the improvement of all of its above components. It should also not be forgotten that the development of a worldview depends on life path which you have already passed, while the spiritual aspects of knowledge can be formed and expanded from the moment you understand yourself as a person.
Types of intelligence
The human intellect is perhaps the most flexible part of the whole human being, which everyone makes the way he wants. The concept of intelligence has a structure and types, each of which is recommended to be developed in order to be a harmonious personality.
- verbal intelligence. This intelligence is responsible for such important processes as writing, reading, oral speech and even interpersonal communication. It is quite simple to develop it: it is enough to study foreign language, read books of literary value (rather than detective novels and pulp novels), discuss important topics etc.
- Logical intelligence. This includes computational skills, reasoning, the ability to think logically, and so on. It can be developed by various tasks and puzzles.
- Spatial intelligence. This type of intelligence includes visual perception in general, as well as the ability to create and manipulate visual images. This can be developed through painting, modeling, solving maze-type problems and developing observational skills.
- physical intelligence. These are dexterity, coordination of movements, motor skills of hands, etc. You can develop this through sports, dancing, yoga, any physical activity.
- musical intelligence. This is the understanding of music, writing and performing, a sense of rhythm, dance, etc. You can develop this by listening to various compositions, dancing and singing, playing musical instruments.
- Social intelligence. This is the ability to adequately perceive the behavior of other people, adapt in society and build relationships. It develops through group games, discussions, projects and role-playing games.
- Emotional intelligence. This kind of intelligence includes understanding and the ability to express emotions and thoughts. To do this, you need to analyze your feelings, needs, determine the strengths and weak sides to learn to understand and characterize oneself.
- Spiritual intelligence. This intelligence includes such an important phenomenon as self-improvement, the ability to motivate oneself. This can be developed through reflection and meditation. Prayer is also suitable for believers.
- Creative intelligence. This type of intelligence is responsible for the ability to create something new, to create, to generate ideas. He develops dance, acting, singing, writing poetry, etc.
All kinds of intelligence can be trained and developed at any period of life, and not just in youth. People with developed intellect keep working capacity and vitality longer.
The inner and outer world of man
The external world of a person is his social life, his interaction with other people, his life in society. As you know, we control our reality only to some extent, it is controlled by various external forces, but we can control our own energy, directing these external forces to our advantage or to our detriment. From this it becomes obvious that the one who has the most developed ability to control the inner world can have the greatest influence on the world around him. A person who is able to take control of himself will gradually be able to take control of a part of the surrounding reality. Why this is so, we will analyze further.
The inner spiritual world of man
Understanding is achieved by developing your inner world, and every time you go out to new level awareness, you will experience real satisfaction, as these processes cause an influx vital energy and increase inner strength. The harmony that has appeared inside is constantly increasing, and is projected onto the outside world, thanks to this, a person begins to get more pleasure from interacting with others, this gives new strength and this continues again and again. The development of the inner world of a person directly leads to the strengthening of his interactions with the spirit. A person's ability to feel the power of the spirit and interact with it increases, and therefore the inner world is often called the spiritual world of a person.
The development of the inner world of man
The development of the inner world of a person is a meaningful practical process, and the goal of this development should be to increase awareness and increase inner strength. Raising awareness is achieved through self-knowledge. Mindfulness without inner strength will only lead to the fact that a person will be treated like an excellent student in school, whom no one takes seriously, therefore it is necessary to develop inner strength. Inner strength is developed through real actions.
The inner world of man development plan
In fact, the development of the inner world is self-development, but with a bias towards yourself, so you can use the plan below. I note that this plan is conditional, and is made only for the convenience of perceiving the material.
- Introspection, identifying what we consider our problems (understanding ourselves)
- Prioritization, lifestyle adjustments (understanding situations)
- Getting rid of harmful programs, mental cleansing ( inner freedom)
- Self-programming, creating the necessary life habits (your way)
- Development of internal qualities by moving along the intended path (action)
Self-analysis helps to understand where to move and from where. Getting rid of harmful programs allows you to have enough energy and time for deeper analysis and reflection, this allows you to improve the quality of thinking, as it eliminates distracting external programs and thoughts. Prioritization will give a clear plan of actions that you need to bring into your life in accordance with your life values. The development of inner qualities through real actions allows you to take control of your life and live in harmony with the spirit. This is a direct way to increase internal strength, this is an increase in such qualities as self-control, discipline and willpower. This item essentially creates the result, creates the way of life of a person, his wholeness.
