Few people are beautiful pups. I am talking about baby animals, including among them even our puppies: infants and children. In fact there are people insensitive to the puppies or even able to extend to them the "niceties" just do not look too "rough." However, it seems a characteristic rooted in the human ability to appreciate the well wishes and also protect their young. Even the other animals, often combative with their peers or members of other species give up their aggression towards puppies.
I believe a thorough discussion on the reasons for which the puppies, in general give rise to beautiful smiles, affection, attention, "open heart" would result in an area difficult to cross with a precise language. However, some data lead us to believe that the much diffused benevolence towards the puppies has a close connection with the fact that we were all young. So, whether you pull the ball in conscious or unconscious memory, the idea of \u200b\u200bself or the principle of self-preservation easily come to realize that since they were puppies, we also feel very "far" from the bears or tigers, but somehow we feel "close" to the pups of these animals.
Following this line of thought We therefore believe that our relationship with the puppies has to do with our relationship with ourselves, and thus with the extent of our acceptance of various "parts" that make up our identity. We are many things: self-employed and employees, strong and weak, vulnerable and aggressive, and live to die ... and even adults and puppies. What we have been helping to define our identity.
One of the features of the puppies is the transparency with which they express their needs and their emotions and I think this transparency is appreciated by us because we ourselves, we strongly felt by small sense of need and our emotions. Growing up we have become adept at concealing both the needs of both the emotions and also needs to add false and distorted to all of those emotions that will inevitably belong to us. However, under the crust of our character structure built in response to early experiences of loneliness and rejection, beats our deep sensitivity, intact and similar to the puppies we "bump in the face" in a "shameless."
In puppies see at the bottom of our paradise lost, the authenticity we've learned to hide to feel "serious", "strong", "good" or at least bearable. No coincidence that we feel more tenderness for adult animals than for adult humans, as for example an adult dog is more like a puppy than an adult human is like a child. If we try not to tender for an adult dog awaiting his visibly excited "jelly" or looking for cuddling or sleeping.
Nothing prevents us from tenderness to prove ourselves, as adults, or for our fellow men, as we are all basically the needy, vulnerable and sensitive. However, we feel this feeling, especially for puppies because tenderness to prove to ourselves we know in our most sensitive and therefore should have a familiar, usually lost, then our suffering. The armor with which we became very aware of our needs and our limits and not in touch with our emotions, to feel tenderness often prevents us from ourselves, to talk to ourselves about what we are: vulnerable, loving and aware of ' indifference and the waste it produced inner wounds. The character armor limits us and we alter the inner dialogue, make it obvious, "practical", devoid of compassion.
The internal dialogue has as its basic awareness of the desires, the awareness of positive and negative responses that meet our desires, the awareness of emotions (especially joy and pain) with which we respond to rewards and frustrations. The decision presa nell’infanzia da quasi tutte le persone, di ridurre il contatto con il dolore si traduce in una desensibilizzazione rispetto ai desideri o in una non accettazione dei rifiuti. Nel dialogo interno includiamo a volte i “festeggiamenti interiori” per le belle notizie ma quasi sempre escludiamo i “lutti” per le brutte notizie. Preferiamo fare con noi stessi discorsi contorti sulle ingiustizie della vita, sulle colpe nostre e altrui, sul disgusto per la realtà e su tante banalità più o meno intellettualizzate che ci impediscono di farci davvero compagnia.
Le distorsioni del nostro dialogo interno ci allontanano dalla consapevolezza trasparente di ciò che siamo e soprattutto dalla nostra vulnerabilità. Per questo troviamo bello un cucciolo che chiede le coccole: perché sappiamo che egli manifesta la nostra natura più profonda. Per questo in genere non ci troviamo abbastanza belli: perché ormai ci siamo scordati della nostra natura profonda, della nostra vitale dipendenza dagli altri, della nostra esigenza di essere amati e delle tante ferite riportate nelle ricerche d’amore condotte “apertamente” (senza corazza) nei primi anni della nostra vita. Oggi ci amiamo poco ma ci sentiamo invulnerabili. Ci sentiamo feriti da un’offesa ma non da un contatto superficiale, dato che non ci permettiamo di desiderare un contatto profondo. Tale invulnerabilità riguarda sia i tipi “tosti”, sia i soggetti piagnucolosi, perché questi ultimi hanno una struttura caratteriale non meno dura di quella dei tipi “tosti”: si lamentano sempre ma di (presunti) diritti non rispettati e non di bisogni non soddisfatti. I tipi “deboli” non sono mai tristi ma rabbiosi (anche se in modo indiretto).
Su questa linea di pensiero possiamo dire che riusciamo a percepire come belle e cariche di valore quelle realtà che in qualche modo ci appartengono. E possiamo dire che quindi più ci conosciamo e ci rispettiamo, più estendiamo l’ambito di ciò che apprezziamo. Quindi, conoscersi, amarsi, avere cura di sé porta a comprendere amare e rispettare gli altri, con buona pace dei moralisti che svalutano gli atteggiamenti “interessati”: in fact, the more we are interested in ourselves and we are more interested in others. Behavior marked by arrogance, greed, arrogance is not the result of a real interest for ourselves, but a defensive distortion and disturbed relationship with ourselves because we feel the need to devalue wealth, fame, power.
So, being raised in poor conditions on the emotional level, we are armored against the pain, we have limited awareness of our vulnerability (and thus of our humanity), we limited the love for ourselves and our capacity to love others. In general, anything save love for us and same extent as we have feelings of love (ie "well-volenza") to others. With the puppies are easier to "let go" because of the way is "sincere" with which they express their beauty, because it does not threaten us.
People who do not even feel benevolence for the puppies (including babies and children) are so armored that they have broken the thread of consciousness that connects them "at least from a distance" to their deepest inner self. However, there are people very sensitive to puppies and children who are rigid in their willingness and somewhat artificial. I am angry (rightly) to who "mistreat the weak," but are driven more by the desire to fight it with compassion. The border is subtle, but noticeable: the will to fight, we need to feel strong, while the mere willingness to fight is aimed only good for people who want to protect. These people "strict parent", with more to take care of the weak feel strong for the good of their heroes. They take care of the weak not to feel weak. The people who care for babies and children for their own good are warm, simple, and only when you must fight. People taking a strictly protected identity, are at the bottom of cold, hard, edgy and "in need" di combattere. Magari sono anche utili a certe cause, ma esclusivamente sul piano pratico. Sono “perse” in un ruolo di potere, anche se esercitano il potere in ambiti in cui la lotta è ragionevole. Tali persone si distinguono da quelle che non hanno tale problema più per il loro atteggiamento che per i contenuti che affermano, più per il modo in cui agiscono che per ciò che fanno.
La cosa migliore è sicuramente permettersi di sentirsi cuccioli e quindi “allargare” il proprio sentire all’amore per i cuccioli … e magari anche per gli adulti che hanno sepolto la loro fragilità sotto una corazza rigida. Quest’ultimo passaggio è difficile, perché le persone that have dissociated from their fragility can at times be very unpleasant and destructive. Sometimes we have to keep at a distance and even fight but we make a gift to them and to ourselves if we bear in mind that basically they are terrified by what they have inside when exacerbate the other.
In the final analysis, the sensitivity of people towards the pups is an interesting test that may facilitate an understanding of how people understand and accept.
Gianfranco
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