Self-respect comes from self-acceptance

Self-respect comes from self-acceptance
(An audio version expanding on the following script will be uploaded within the next 16 hours.)
Let’s talk about you. Forget about the world for a moment. If there is enough stability for you to take a moment to simply forget about it now, then do that. Just like you do when you are sleeping, simply let your focus dissolve.
Withdraw any attention from the concerns that you have had in the past. Allow those concerns to subside and dissolve, at least temporarily.So, what is the present focus of your attention? Is it these words?

What about attention to your own body? What about noticing your own breathing… and then slightly slowing down the pace of your breathing?
Next, let’s talk about acceptance. People sometimes talk about accepting others, or even how they wish other people would be more accepting. Set that aside for a moment. Let’s talk about self-acceptance.Have you ever been afraid of displaying an emotion? Can you accept that you were so afraid that you interrupted or suppressed a display of emotion?

You may have even been so concerned about other people’s future interaction with you that you pretended in order to avoid perceived risks or increase perceived opportunities. You mayhave hid your real experience and presented false displays.You may have acted. You may have played a role.

Can you accept the possibility that you may have done some of that and also that you may in the future? You may de-emphasize or hide certain details and you may emphasize others. You may play around with the details of stories. You may experiment. You may explore.However, some of the experiments may be unproductive or even disappointing. Fortunately, you can learn from disappointment. Whenever you experiment, if you are experiment from the mode of curiosity, then no matter what results arise, you would be willing to learn from them because you are fundamentally curious. Any other response to results indicates that curiosity is not the primary dynamic in operation.

Sometimes, people may be tense and may act not so much from curiosity as from fear. Perhaps they are given an assignment by an authority and, with little or no real curiosity in the subject matter, the subject is explored anyway. Perhaps they experiment not to actually learn, but merely to survive the experiment. They may experience anxiety throughout the process.

Perhaps they are just preparing for a test. Maybe they are more interested in the test (and in performing well on the test) than they are in the subject matter. They may experience test anxiety during the test as well as prior to the test, just in anticipation of the future test.

That is all quite typical for modern education. The subject matter is presented based on a curriculum created by special interests. They want to focus the students on particular matter and perhaps even to distract them from certain other material deemed inappropriate, disruptive, or even just trivial or irrelevant.

It is basically the same issue as with the mainstream media. Their function is to program the attention, perception, and behavior of the masses.

Commercial advertisements program the attention, perception, and behavior of the masses. Educational programming also programs the attention, perception, and behavior of the masses.
What should you value most? What should you condemn as disgusting or upsetting?


Educational institutions and mainstream media provide a variety of answers to the masses. If something already is upsetting to you, then there is probably some portion of the mainstream media that will encourage you to stay upset, to be outraged about that, and to experience lasting distress.

Which issues should the masses experience with paranoia? Which should they argue about? What should they find offensive? How much guilt should the masses experience in regard to each particular issue?

However, there are also programs designed to distract the masses from ever experiencing distress. They may sooth or pacify the masses, but then arouse other passions in the masses such as hope.

What should you glorify as wonderful or uplifting? What should you worship with your attention? What should you purchase? What campaign should you support? What movie should you see? What should you wear? What should you say? What should you think? How should you feel?

None of that is self-acceptance either. One type of programming creates attractions and another creates repulsions. Attractions and repulsions are natural, but when they are programmed, that certainly can dilute instinctual attractions and repulsions.

Self-acceptance includes an accepting of the entire range from instincts to programs. If an attraction is present, it is present. If a repulsion is present, it is present.
Self-acceptance allows for accepting the experience of frightened shames and the hiding of experiences. Also, one may recognize programmed enthusiasms and speculative expectations, as well as the faking of “positive” experiences in order to promote a particular social outcome.

Self-acceptance allows for me to accept my past record of condemnations. I can accept that I may have condemned others and I may have condemned myself.

I can accept that others may have similar experiences to mine as well as experiences that are in some ways distinct from mine. I can accept that some things about me are very common while others are rare or even rather unique.

I can experience self-suppression, self-rejection, self-deception, and self-acceptance. I may have pretended to be other than I am. I may do so in the future.I may experience guilt or shame or gratitude or pride. Arrogance and humility are both available to me.

I may experience self-respect. With that background experience, I may interact with others in a mode that spreads my own self-respect. I may be respectful of others.

If I disagree, I may be silent or vocal. I may be respectful or, if not, then I may apologize.I may perceive that my best alternative in a particular case is to pretend. I may withdraw or I may remain still or I may select a target destination to move toward.

From self-acceptance, I can accept all of the possible ways that I can relate to the various elements of my life (as well as the world beyond what I identify as my life). I can use every label and every interpretation. I can experience the full range of human experience.I can accept all of my own humanity and all of humanity. I can accept all of my own life and all of life.

I can experience respect for my life and for all of life. I can withdraw any condemnations that I may have made in the past about my past. I can discontinue condemnations and condemnation itself, at least temporarily.
Self-acceptance brings relief and leads to self-respect. Self-respect results in an expanded sense of freedom.I may experience profound freedom as well as varying degrees of restriction. The boundary of freedom is also the boundary of restriction. Where the two meet is the boundary between them. I can accept that there is a sense of boundary and also accept that the boundary can change, at least temporarily.

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