Theory of Activity in the World

It is more(prenominal) likely to dissolvent from the perception of impossibility that is non followed by the recognition that altogetherow go is the answer to the problem that has been perceived.

In other words, when the private faces the impossibility of attaining perfect tribute from death, for example, he or she is face with almost overwhelming anxiety. The usual response to that is denial and escape, as Shaw indicated. The individualist tries non to see, denies seeing, or escapes from seeing what seems to be unendurable.

For example, the pay back who is solely focused on continuing the life of her patient, whitethorn cease to be able to even see, or move to that patient, when the patient is clearly beyond help and in the concluding stages of dying. The doctor seeks escape from recognizing powerlessness and ultimate lack of suss out over death.

This becomes a take shape of passivity, an inability to respond. The doctor may cease to enter the patient's room, avoid family members, act in slipway that are perceived as cold, and generally withdraw from agile participation in the situation. passiveness is an expression of that entrapment within our defenses that Shaw discussed.

Passivity is a frozen state that cuts off the individual from the blend of being. Being itself demands openness. It is flow and change and impermanence. It is n

How accordingly does passivity differ from acceptance or permit go? Letting go  whether of the outcome of one's efforts or of the goals of security and perfectibility  is not the refusal to act, or respond, but the finding to act in spite of the fact that one is finite and not undefendable of ultimacy. Where does this decision to act come from?

The individual, in Shaw's terms, must graduation exercise engage in fight and flight reactions to the issue of needful insecurity. Considerable life effort seems to be expended on assay to deal with the anxiety associated with tender existence. Most people believably spend their entire lives in trying to avoid the unavoidable and escape the inescapable.

In some ways, those who reach conditions of despair, utter failure, and impossibility have the advantage, since they are then able to make the decision to choose an alternative route.

Then our action becomes a dance, or a call and response. We listen, we hear, we perceive, and we respond in our human form in the best way that we are able. This is our action in the world. It ceases to become a striving after and becomes more of a relationship, if we think of the holy personified. If we think of the holy as more of a force, such as beingitself, or the Tao, then the more appropriate image is of our action as representing the throw overboard flow of a river of being that is shaped by the human manifestation through which it flows.

What is the genesis of this type of action? How does the individual decide to act, how to act, and why to act? If the motive force is not obtaining greater security, avoiding death, shoring up selfesteem, or try toward perfection and enlightenment, is there any motive force at all? How does it operate?

At a minimum, the basis of act has changed. Activity is not designed to serve the goals of denying or avoiding anxiety. It is not designed to ensure that the individual be perfect or reach enlightenment. It is not designed to ward off all threat
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