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The Healing of Sufferings, Sins, and Stress-Anxiety: Social-Life Health

The Healing of Sufferings, Sins, and Stress-Anxiety: Social-Life Health

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Published by dao einsnewt
The healing of sufferings, sins, and stress-anxiety is based on the social-life structural theory. The social-life structural theory divides the human social life into the three social lives, consisting of the yin (collective), the yang (individualistic), and the harmonious social lives, which are derived from the feminine, the masculine, and the neutral social lives, respectively. Social-life fitness enhances social life, and social-life disorder enhances social-life demise. The instinctive response to social-life fitness that enhances social life is social-life happiness to continue the pursuit of social-life fitness. The instinctive response to social-life disorder that enhances social-life demise is social-life suffering to prompt attention to social-life disorder, so individuals can deal with social-life disorder urgently. Social-life sin is the action of social-life disorder. The healing of social-life suffering and social-life sin involves the adoption of social-life fitness to replace social-life disorder.
The social-life fitness for feminine social life is typically collective wellbeing for the feminine task of upbringing of offspring, and social-life disorder is injustice, which enhances the social-life demise of feminine social life. Feminine social life is the yin (collective) social life. The response to injustice is the social-life suffering of alienation. The action of injustice is injustice sin that causes alienation. The social-life fitness for masculine social life is typically individualistic achievement for the masculine task of attracting female mate, and social-life disorder is repression, which enhances the social-life demise of masculine social life. Masculine social life is the yang (individualistic) social life. The response to repression is the social-life suffering of unfulfillment. The action of repression is repression sin that causes unfulfillment. The unique human evolution produces harmonious cooperation as the harmonious fitness that transcends the feminine fitness and the masculine fitness, produces highly productive cooperation among all individuals, and works in small social group only. The social life is the harmonious social life. Social-life disorder is disharmony, which enhances the social-life demise of the harmonious social life. The response to disharmony is social-life suffering of loneliness (disconnection). The action of disharmony is disharmony sin that causes loneliness (disconnection).
The social lives are derived from the neurotransmitters, the brain structure, and the instincts. The social-life structural theory is the combination of the three popular theories, including the Myers-Briggs Type Indicator (MBTI), the Big Five, and the Merrill-Reid social style theory. The social lives of some Biblical characters and American presidents will be discussed.
The healing of social-life sufferings and sins involves the diagnosis of and the treatment for social-life sufferings and sins. Depending on social lives, different people suffer and commit sins differently. The treatment involves stress-anxiety reduction and the adoption of social-life fitness. Harmonious cooperation corresponds to minimum conflict, resulting in minimum stress-anxiety. The healing of stress-anxiety on a permanent base is the conversion to the harmonious social life. The conversion to the harmonious religions (Daoism, Buddhism, and Christianity) involves the rebirth into the harmonious society and the harmonious social life. Social-life health requires the exercises of social-life strength, balance, and flexibility.
The healing of sufferings, sins, and stress-anxiety is based on the social-life structural theory. The social-life structural theory divides the human social life into the three social lives, consisting of the yin (collective), the yang (individualistic), and the harmonious social lives, which are derived from the feminine, the masculine, and the neutral social lives, respectively. Social-life fitness enhances social life, and social-life disorder enhances social-life demise. The instinctive response to social-life fitness that enhances social life is social-life happiness to continue the pursuit of social-life fitness. The instinctive response to social-life disorder that enhances social-life demise is social-life suffering to prompt attention to social-life disorder, so individuals can deal with social-life disorder urgently. Social-life sin is the action of social-life disorder. The healing of social-life suffering and social-life sin involves the adoption of social-life fitness to replace social-life disorder.
The social-life fitness for feminine social life is typically collective wellbeing for the feminine task of upbringing of offspring, and social-life disorder is injustice, which enhances the social-life demise of feminine social life. Feminine social life is the yin (collective) social life. The response to injustice is the social-life suffering of alienation. The action of injustice is injustice sin that causes alienation. The social-life fitness for masculine social life is typically individualistic achievement for the masculine task of attracting female mate, and social-life disorder is repression, which enhances the social-life demise of masculine social life. Masculine social life is the yang (individualistic) social life. The response to repression is the social-life suffering of unfulfillment. The action of repression is repression sin that causes unfulfillment. The unique human evolution produces harmonious cooperation as the harmonious fitness that transcends the feminine fitness and the masculine fitness, produces highly productive cooperation among all individuals, and works in small social group only. The social life is the harmonious social life. Social-life disorder is disharmony, which enhances the social-life demise of the harmonious social life. The response to disharmony is social-life suffering of loneliness (disconnection). The action of disharmony is disharmony sin that causes loneliness (disconnection).
The social lives are derived from the neurotransmitters, the brain structure, and the instincts. The social-life structural theory is the combination of the three popular theories, including the Myers-Briggs Type Indicator (MBTI), the Big Five, and the Merrill-Reid social style theory. The social lives of some Biblical characters and American presidents will be discussed.
The healing of social-life sufferings and sins involves the diagnosis of and the treatment for social-life sufferings and sins. Depending on social lives, different people suffer and commit sins differently. The treatment involves stress-anxiety reduction and the adoption of social-life fitness. Harmonious cooperation corresponds to minimum conflict, resulting in minimum stress-anxiety. The healing of stress-anxiety on a permanent base is the conversion to the harmonious social life. The conversion to the harmonious religions (Daoism, Buddhism, and Christianity) involves the rebirth into the harmonious society and the harmonious social life. Social-life health requires the exercises of social-life strength, balance, and flexibility.

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Published by: dao einsnewt on Mar 04, 2010
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10/24/2011

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The theoretical exercise for social-life health is the exercise is the theoretical
understanding of social life to improve strength, balance, and flexibility. For the
collective social life, the books to read are the Old Testament for classical collective
society and Capital and The Communist Manifesto by Karl Marx for modern collective
society. For the individualistic social life, the books to read are Greek mythology and
Greek philosophy of science for ancient individualistic society and The Wealth of
Nations by Adam Smith for modern individualistic society. For the harmonious social
life, the books to read are the New Testament and Dao De Jing.
The collective life promotes social group identity and justice among people within
the social group, puts down individualistic achievement, and ignores harmonious
cooperation. In the Old Testament, the social group identity is Israel as the chosen nation
of God who provides the laws for the justice and the identity of Israel. There are clear
reward and punishment to enforce the social group identity and the laws. There is no
glorification of individuals in the Old Testament. The faults of individuals were
explicitly revealed. In Karl Marx’s Capital and Communist Manifesto, the social group
identity is the proletariat which provides justice for all people. Marx put down capitalism
that was a manifestation of individualism, and believed that capitalism would be self-
destructive from its own internal tensions. He wrote about the alienation of workers by
losing control of their lives. In the collective society, “orthodox doctrine” is very
important for social group identity.
The individualistic life promotes individuals and achievements, puts down
collective wellbeing, and ignores harmonious cooperation. Greek mythology glorifies
individuals as heroes and their heroic achievements. Greek mythology does not care
about social group identity and justice among people. There is no “orthodox Greek
mythology” for social group identity. Greek philosophy of science is an individual
pursuit of truth in nature that does not relate to society at all. There is no “orthodox
science” for social group identity. In Adam Smith’s The Wealth of Nations, invisible

84

hand that control economy is essentially derived from self-interested individuals without
explicitly social group identity and social responsibility as described below55
.

It is not from the benevolence of the butcher, the brewer, or the baker that we
expect our dinner, but from their regard to their own self-interest. We address
ourselves, not to their humanity but to their self-love, and never talk to them of
our own necessities but of their advantages

The harmonious life promotes harmony and cooperation, and puts down
collective wellbeing and individualistic achievement. In the New Testament, Jesus loves
people from all different social identities and classes. Harmonious cooperation is
exemplified by Jesus as a friend to his followers. Jesus said,

I no longer call you servants, because a servant does not know his master's
business. Instead, I have called you friends, for everything that I learned from my
Father I have made known to you. (John 15: 15)

Such harmonious cooperation is expressed by a popular Christian hymn, What a Friend
We Have in Jesus written by Joseph M. Scriven.

What a friend we have in Jesus,
all our sins and griefs to bear!
What a privilege to carry
everything to God in prayer!
O what peace we often forfeit,
O what needless pain we bear,
all because we do not carry
everything to God in prayer.

Have we trials and temptations?
Is there trouble anywhere?
We should never be discouraged;
take it to the Lord in prayer.
Can we find a friend so faithful
who will all our sorrows share?
Jesus knows our every weakness;
take it to the Lord in prayer.

Are we weak and heavy laden,
cumbered with a load of care?
Precious Savior, still our refuge;
take it to the Lord in prayer.
Do thy friends despise, forsake thee?
Take it to the Lord in prayer!
In his arms he'll take and shield thee;
thou wilt find a solace there.

85

The Christian church is the sanctuary for suffering people and sinners. Harmonious
cooperation is expressed as love among people. The New Testament believes that
individualistic achievement is the gift from God rather than the individual honor.
Harmonious cooperation is expressed as water in Dao De Jing.

The best are like water.
Water benefits all things and does not compete with them.
It flows to the lowest level that people disdain.
In this it comes near to the Way.
In their dwellings, they love the earth.
In their hearts, they love what is profound.
In their friendship, they love humanity.
In their words, they love sincerity.
In government, they love peace.
In business, they love ability.
In their actions, they love timeliness.
It is because they do not compete
that there is no resentment. (Dao De Jing Chapter 8)

In human society and within the human mind, there are cores of the collective,
individualistic, and harmonious social lives. Each core in the human mind needs to be
strengthened by the theoretical understanding. The theoretical understanding of all cores
allows balance and flexibility among the cores.

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