Suffering is physical or mental pain and torment

Although pain is a natural part of the life cycle and has been with us since our birth, no one has the skills to overcome suffering.

People come into this world without sufficient skills to manage pain.

As children, we cope with pain by crying, but as we get older, we are told that crying is not good because it shows our weakness. This is how we begin to withdraw into ourselves and hide the pain.

At school we are not taught to manage our emotions, and our parents are not able to tell us about disappointment, the collapse of ideals and suffering.

Only we ourselves can learn to overcome suffering through our life experiences. Keep in mind that there are many different types of emotional pain. Some disappoint us and cause us suffering, while others help us change for the better.

The meaning of suffering in different fields of knowledge

From a philosophical point of view, suffering is one of the ten fundamental categories. There is no purpose or justification to it. Such a test can fall on absolutely any person, without applying any laws. At the same time, in the process of healing from mental anguish, wisdom comes to a person

Suffering is one of the key themes in literature. And for good reason. For example, Dostoevsky believed that mental anguish is the only reason for the existence and development of human consciousness. Alexey Remizov argued that suffering purifies and inspires a person, making him closer to God.

From a psychological point of view, suffering is an internal conflict. This is a state when two opposing desires or beliefs arise. The ultimate manifestation of suffering is called the state of torment. Psychologists say that such processes threaten human health. Moreover, the same situations in different people do not necessarily lead to suffering. If a person strives for happiness and balance, he, as a rule, endures shocks.

From a religious point of view, suffering is a vivid and objective reflection of reality. Almost all faiths present this state as healing, knowledge, retribution and the path to happiness.

Mental pain: inevitable suffering or a chance to become happy?

The mechanism of development of mental pain

As an emotion, mental pain occurs in response to a sharp global change in a person’s habitual way of life, which a person interprets as an important negative event.
In most cases, such an emotion is a consequence of a significant loss for the individual, for example: the death of a close relative, separation from a beloved partner, a breakup due to betrayal with a best friend, the death of a pet, loss of social status. A rapidly arising emotion, with a kind of negative assessment by the individual, is transformed into a long-term negative experience, transforming mental pain into a deep, intensely expressed feeling. According to psychologists, any sudden loss by a person of significant components of life, be it the loss of a loved one or a valuable item, removes an essential link from the number of factors necessary for the individual’s survival.

Until recently, most doctors adhered to the hypothesis that mental pain was purely subjective. Modern psychologists adhere to the theory that mental pain is a phenomenon completely different from bodily sensations, a kind of unconscious suffering for one’s own “I”. However, extensive research conducted by American neuropsychologists refuted this statement. Images obtained using a magnetic resonance imaging scanner confirmed the identity in the process of development of mental pain and physiological pain. In both cases, when a person experiences both mental suffering and physical pain, activation of neurons in the limbic system of the brain is observed.

It has also been established that mental anguish can manifest itself at a physiological level, in particular, it can be felt as psychogenic pain. This type of pain syndrome is not associated with somatic pathologies and does not have a clear localization. Often, mental as well as psychogenic pain is an indispensable companion to depression, hysteria, hypochondria, phobic anxiety and other psycho-emotional disorders.

Causes

As a rule, humanity is accustomed to shifting all responsibility for the occurrence of moral suffering exclusively to external factors and circumstances. However, this unpleasant experience of a psychosomatic nature can arise due to prolonged physical and mental stress, for example: a constant feeling of irrational fear, long-held emotions of anger. Without taking into account the original physiological nature of such reactions: a deficiency of certain chemicals - neurotransmitters, excess production of anxiety hormones, a person interprets his sensations as an exclusively internal feeling, not paying attention to the accompanying muscle spasms, tension headaches and other somatic symptoms.

Quite often, a person cultivates mental pain on his own, creating a direct association with painful sensations experienced in the past from some event. Such a conscious fixation on negative situations in personal history connects any, even insignificant, phenomenon with previously experienced suffering, leading to a chronic mental “shake-up”.

Often, the mental pain demonstrated to others masks a person’s obscene thoughts. Thus, behind the suffering of the soul, there may be hidden an individual’s internal cynical need to gain certain benefits, for example: to attract attention to oneself by any means, to receive a guarantee not to experience a fiasco in actions. Mental anguish displayed on display can be a skillful weapon of revenge or become a means to achieve power over others.

An important reason for the widespread prevalence of mental suffering is the historical fact that Christian morality encourages and cultivates mental pain. In the understanding of believers, torment of the heart is a virtue, an indicator of a person’s righteousness and true faith. Modern culture, comparable to Christianity, preaches the principle: the experience of suffering is dignity, special heroism, a kind of indicator of an educated humane personality, a necessary destiny of a person on the path to transformation.

How to cope with mental pain: advice from psychologists

Step 1. Give yourself time to suffer

How to cope with mental pain - an uninvited guest who unceremoniously destroys happiness and faith? To cope with mental pain, you should give yourself time to go through a difficult period, without rushing or pushing yourself. Remember: for most people, mental pain subsides on its own, provided that the “bleeding wound” is not opened. This is similar to how relaxation occurs over time after muscle spasms, or how a psychogenic headache goes away after quality rest. The speed of natural healing of the body depends on a number of factors: the age of the person, his psychological characteristics, the state of the central nervous system, the significance of the events experienced by the individual.

Step 2. Get rid of the habit of dramatization

Unfortunately, most of our contemporaries, prone to heart torment, do not have sufficient psychological knowledge of how to relieve mental pain, or do not use the skills in practice. Many of us have ritual patterns of behavior, the essence of which is “to rub salt in the wound.” This manifests itself in the habit of raising and discussing a sore subject, remembering bygone “happy” days, not letting go, but pursuing a person, even when the futility of the relationship is clearly clear. Of course, a minor feeling that arises after a tragic event is a natural and understandable state, but the habit of deliberately dramatizing and increasing the scale of the disaster must be eradicated. If mental pain in the heart is provoked by an event that cannot be changed, for example: with an incurable illness of a loved one, you should work on emotions and change the interpretation of the situation.

Mental suffering can, consciously or not, be enhanced by those close to you, by touching on weak points, touching on unpleasant topics, and giving “practical” advice. In such situations, in order to relieve mental pain, it is necessary to reconsider personal contacts, temporarily stopping communication with such people who provide a disservice.

Step 3. We measure our torment with the difficulties of the universe

Most people rush into a battle with mental pain without understanding whether the problem actually exists. Psychologists say that 99% of all “unsolvable” difficulties are created independently by man, or more precisely, by the brain. People make mountains out of molehills; temporary troubles are elevated to the level of an apocalypse. And the mental pain that arises is not evidence of an insurmountable threat, but the fact that the person is confused in the interpretation of events, he lacks knowledge and skills.

In such a situation, mental pain is a valuable gift of nature, directing a person to study his personality, think about the meaning of life, and think about his reality. Psychologists advise recognizing the fact that a personal problem is the smallest grain in the complex structure of the universe. Understanding this allows an individual to dive much deeper than his difficulties, gives a person a chance to gain wisdom, change for the better, perform only useful actions and not waste energy in vain.

Step 4. Study ourselves and our suffering

An important step in overcoming heartache is to give honest answers to the questions: “What truth does heartache reveal? What lesson do I need to learn from this event?” To cope with mental pain, you need to dive into it and study it. And faith in your own strength, purpose and motivation will help you get out of a difficult situation. Every person has a cherished dream, the implementation of which is constantly postponed until later. A person, guided by primitive instincts, does not leave himself a chance to realize his dreams because of his own laziness, invented excuses for inaction, invented fears and lack of faith.

To get rid of mental pain, you need to devote time to studying your condition and try to determine the real cause of your feelings. To do this, on a piece of paper you should outline your activities in detail over the last week and try to describe your current feelings. For more than half of people, mental pain is triggered by regret about misused time spent on absolutely useless things.

For example: a housewife, instead of devoting time to personal development and education, full-fledged social contacts, and body care, sees her purpose solely in performing routine household chores. Often, mental pain in a woman with a similar lifestyle arises from accumulated fatigue from monotonous housework, which does not receive proper appreciation from her husband, and reaches a critical point when her husband leaves the family.

What to do in such a situation, and how to cope with mental pain? Accept a fait accompli, reconsider your life priorities, change your field of activity, work to reveal new facets of your personality, try to find your zest.

Step 5. Reconsidering your lifestyle

Important actions that must be performed daily in order to escape from the bottomless abyss and cope with mental pain:

• eat,
• sleep,
• move.

You should create a varied, healthy, complete and tasty menu, enjoying the very ritual of eating. Sleep is an important component for restoring health, a magical cure for pain. Movement is precisely the reason why any organism lives.

To get rid of mental pain, you need to have a healthy body, because the stability of the emotional sphere directly depends on your physical condition. In order to quickly cope with a painful state of mind, you need to “turn on” the body’s resources by going in for sports. Physical activity is not only a way to be in great shape and maintain physical health, but also a chance to achieve harmony in the inner world, gain moral pleasure, take the true path of life and find peace of mind.

Step 6. Take care of loved ones

When your heart is completely sad, remember your loved ones and start taking care of them. Sometimes it is very difficult to take a step towards others, because when the soul suffers, all thoughts are focused only on one’s own condition. By getting rid of the barriers of selfishness, showing attention and love to another person, you will receive gratitude, a surge of energy and an incentive to rise and live as a reward. Therefore, by doing good to others, a person takes care of his own well-being and can cope with the suffering of the heart.

Step 7. Get rid of destructive emotions

To survive mental pain, you need to get rid of negative emotions. Remember: the one who justifies and cultivates resentment, envy, jealousy is doomed to feel mental anguish, because the accumulated intensity of negative passions will first of all destroy the person himself.

Step 8. Say “no” to bad habits

Attention! Many people experiencing suffering try to get rid of mental pain with the help of alcohol, drugs, and risky activities. Due to severe, painful internal sensations and a lack of understanding of the nature of mental pain, a person, instead of making efforts aimed at changing his personality, prefers to run away from reality, losing himself in the fog of destructive addictions. However, such a measure not only will not help cope with mental pain, but also creates even more dangerous problems, depriving willpower and taking away the last hope for happiness.

Step 9. Temper your soul

Remember that it is easier to prevent mental pain than to cope with it. You should develop your emotional stability, train mental fortitude, strengthen psychological invulnerability. You need to begin hardening your soul by successfully overcoming the little things in life. The basic rule: identify the incorrect interpretation of the event and change your perception of the situation to at least a neutral view.

For example: you were fired from a prestigious position as a result of layoffs. Natural emotions will be anger, resentment, rage, disappointment, fear for the future. However, such a forced “departure” brings a lot of positive aspects: to introduce novelty into everyday life, the opportunity to try oneself in a new field, to get another education, to motivate one to succeed in one’s own business, to discover one’s talents in another field. In this case, a positive interpretation of events will not give the slightest chance of being captured by your mental anguish.

Step 10. Working the facial muscles

The strangest and funniest, but effective way to cope with the torment of the soul: vigorously chew chewing gum. The fact is that suffering involves static “freezing” and muscle tension, including the facial muscles. Rhythmic and energetic movements of the jaws relieve muscle immobility, eliminating spasms.

If you cannot cure mental pain on your own, you should seek professional help from psychologists.

Common Causes of Suffering

Pain and suffering do not arise out of the blue. There is always some reason for such a state. However, they may be implicit. Here are the most common reasons:

• Unjustified expectations. A person always has some hopes about events or people. However, others do not always understand what they want or are unwilling to do it. If a person's plans and hopes are destroyed, he inevitably begins to think that the whole world is against him and falls into depression.
• Resentment and betrayal. This reason can also be classified as unjustified expectations. But unlike the previous case, there are deliberate negative actions of the opponent.
• Striving for ideal. Under the influence of literary works, cinema or his own illusions, a person develops some perfect model of life, which he tries to create for himself. When an individual realizes the futility of efforts, he stops acting and moving forward. He is overcome by suffering.

A site for self-development, self-knowledge, personal growth and spiritual improvement. Stanislav Milevich

Questioner: Now the woman said that a person needs pain, suffering, and love. Why and who needs this?

Stanislav: The mind, or more precisely, its structure called “ego,” needs this in order to control a person. pain and suffering as an instrument of punishment. And what a person takes for love - pleasure, enjoyment, sexual attraction, etc. - is needed by the mind as a tool for encouragement. Pain is given to a person as a signal that he is doing something wrong, pain is a signal for learning, but if you are not aware of this, then with the help of pain you can be manipulated.

Q: But suffering manifests itself differently for everyone: some suffer more, some suffer less. What does this depend on?

S: From perception. Everyone perceives what is happening differently.

Q: Why are the natures of men and women different? Why are women more emotional?

S: Because men and women imagine themselves differently, and apparently women imagine themselves to be more emotional.

Q: How do these emotions arise? Why is this so?

S: Emotions arise during perception and allow you to experience what is happening as an experience. Emotions also serve as a guidance system for the body. But many, without realizing it, use emotions to obtain pleasure, thereby dooming themselves to suffering.

Q: What makes a person suffer?

S: His wishes.

Q: But I have no desire to suffer.

S: To cause suffering, any desire is enough, including the desire not to suffer.

Q: What desires cause suffering?

S: All desires are bad, but there are even worse ones. (laughter) Desire is like a coin that a person throws into the air, on one side of which there is pleasure and pleasure, and on the other there is pain and suffering.

Q: Explain how this is?

S: Desire is an idea of ​​the mind, an idea, an imagination about the future. If this idea coincides with the inevitable, it brings pleasure, but if not, it brings suffering. But pleasure is an emotion, and after a rise there is an inevitable decline, just as after a high tide there is an ebb, and this brings suffering. It turns out that desire inevitably gives rise to suffering, only sometimes with fleeting pleasure, and sometimes without it. Pain and pleasure inevitably pursue each other, they are two sides of the same coin.

Q: Why does the death of loved ones bring so much suffering? After all, it would seem that on the contrary, the person is liberated and his suffering is over. But then why does this fact bring people so much suffering?

S: Suffering arises from the rejection of what is happening as inevitable. What happened is inevitable and cannot be changed. But it is only the human ego that suffers, which does not want to accept the inevitable. It is not the person who suffers from the death of a loved one, but his ego from his destroyed idea of ​​what his life should be like and who should be in it.

Q: What makes a person suffer for the misfortunes of his loved ones?

S: Again, the ego is a person’s idea of ​​himself.

Q: How does the ego make a person suffer?

S: In general, it looks quite funny: your imagination suffers, the construction created by your mind is your fantasy with which you have identified. The emotions that arise make you think that you are suffering. And until you pacify your ego - your imagination about yourself, you will suffer for any reason.

Q: Is it possible to stop suffering at will?

S: Easier than you can imagine. If you change the direction of your thoughts during suffering, your ego will be confused. The emotional state will still persist for some time, but there will be no more thoughts of suffering. Then the reasons for suffering will disappear, because the mind sets the direction of emotions.

Q: Don’t you sympathize and suffer when you see the suffering of your loved ones?

S: I am full of compassion for everyone who suffers, because I am aware of my unity with everything that lives.

Q: But there is so much suffering around, doesn’t it destroy you?

S: Only rejection and disagreement destroy, but in my compassion I am in agreement and acceptance, I accept everything as it is, and thereby show my love.

Forms of suffering

If a person has suffered, mental anguish may manifest itself differently. The following basic forms can be distinguished:

• Open. In this case, the person does not suppress emotions, but actively releases them. It is worth noting that this is the most acceptable form, which can effectively reduce mental anguish without harming mental health. Moreover, the open form of suffering is usually followed by active actions to correct the situation.
• Hidden. Occurs in people who find it difficult to express emotions and feelings. A person keeps everything to himself, hiding the torment from others, thereby aggravating the situation. Moreover, not only the nervous system suffers, but also the body as a whole. Cells are destroyed, the functioning of internal organs is disrupted.

Physical suffering as a sign of moral harm

V.V. MUKOVNIN, lawyer at the Volgograd Region Bar Association “White Stork” Legislator in Art. 151 of the Civil Code of the Russian Federation defines moral harm as physical and moral suffering caused to a citizen by actions that violate his personal non-property rights or encroach on other intangible benefits belonging to him. As can be seen from this definition, signs of moral harm are physical or moral suffering, which refers to the area of ​​​​feelings that a person experiences when harm is caused to him. Further in this article, the legislator uses the same signs of moral harm, but with the conjunction “and”, which introduces a certain confusion into this issue, causing disputes among civilists over the limits of compensation for harm. This happens due to the confusion of assessments of various aspects of a person as a person, his moral and psychophysiological feelings. If we proceed from the signs of moral harm, it turns out that such harm should be understood as harm caused to a person’s self-esteem system, which in turn will lead to an expansion of the scope of application of this concept. Our thesis about expanding the scope of application of moral harm is confirmed not only in the established judicial practice, but also in the position of the Plenum of the Supreme Court of the Russian Federation, which, in its resolution of December 20, 1994 No. 10 “Some issues of application of legislation on compensation for moral harm,” interpreted the definition moral harm, put moral suffering (actually moral harm) in first place, while explaining when such harm can occur and how it can be expressed. Thus, the resolution states: “Moral harm is understood as moral or physical suffering caused by actions (inaction) that encroach on intangible benefits belonging to a citizen from birth or by force of law (life, health, personal dignity, business reputation, privacy, personal and family secrets, etc.) or violating his personal non-property rights (the right to use his name, the right of authorship and other non-property rights in accordance with laws on the protection of rights to the results of intellectual activity), or violating the property rights of a citizen. Moral harm, in particular, may consist of moral feelings in connection with the loss of relatives, the inability to continue an active social life, loss of a job, disclosure of family or medical secrets, dissemination of untrue information discrediting the honor, dignity or business reputation of a citizen, temporary restrictions or deprivation of any rights, physical pain associated with injury, other damage to health or in connection with an illness suffered as a result of moral suffering, etc.” Although the Supreme Court of the Russian Federation did not give a general definition of suffering, it follows from the above text of the resolution that the court tried to reveal the content of one of the signs of moral harm - moral suffering. It is obvious that moral suffering refers to experiences. The situation is more complicated with the second sign of moral harm - physical suffering. We believe that the definition of moral harm through physical, moral suffering or their combination, which is used by the legislator, is correct and logical, since any suffering is the feelings that a person can experience when any harm is caused to him. Physical suffering is the feeling associated with physical pain and, as a rule, occurs when harm is caused to health. However, it should be noted that the concept of “physical suffering” does not coincide in content with the concepts of “physical harm” and “harm caused to health.” Physical suffering is one of the signs of moral harm in the form as it is defined in Russian legislation (Article 151 of the Civil Code of the Russian Federation), while physical harm is any negative changes in the human body that impede its successful biological functioning. Since morality and morality are concepts equal in meaning, it would be correct to speak only about the presence of moral suffering. But the feelings that a person experiences when harm is done to him is the field of study by psychologists, biologists and other specialists. The task of lawyers is to recognize the violation of a specific right or benefit belonging to the subject of law, by enshrining them in the rules of law. There is a certain criterion by which one can determine the difference between these two types of suffering and their relationship. Here, first of all, one should take into account and use the conclusions of psychologists, sociologists and specialists in other branches of human science, including in the field of civil law, who represent the structure of personality as follows: - biopsychogenic elements - the physical state of the body and its functioning; - psychosociogenic elements - the idea of ​​what one must be in order to gain recognition from others (cultural ideal of the individual); - fulfillment of a social role - the position of an individual in various groups, characterized by a set of rights and responsibilities; - reflected “I” - the idea of ​​how a person is seen and evaluated by others; — subjective “I” — an idea of ​​one’s true inner essence[1]. If physical suffering is considered as the first sign of moral harm, then we can say that the physical state of the body and its functioning can be disrupted not only by physical trauma or injury, but also in some cases by moral experiences, as a result of which a person becomes ill. Violation of the physical condition of the body and its functioning is nothing more than physical harm, which is found in criminal law and criminal proceedings when a person is recognized as a victim. In criminal law, physical harm is usually understood as a violation of the anatomical integrity or physiological functions of human tissues or organs. Physical harm is most often expressed in the deprivation of life, harm to a person’s health, infliction of various types of bodily harm on him, depriving him of his general and/or professional ability to work. Physical harm in criminal law has legal significance for the qualification of a criminal unlawful attack on a person. In a legal sense, of course, physical harm is irreparable. As B.T. correctly points out. Bezlepkin, “it is impossible to restore life, and restoring health is a medical problem, but not a legal one”[2]. At the same time, causing various types of damage to health brings not only physical, but also moral suffering, since a capable person imagines the consequences of harm of this kind and begins to suffer from emotional distress about the loss of one or another organ, violation of the integrity of the body or its functioning. This means that physical suffering is, of course, always associated with a moral assessment of the harm caused to a person. Physical pain may pass, but moral suffering can accompany a person throughout his life (for example, if his face is disfigured). At the same time, physical suffering only aggravates moral suffering, since a person’s established way of life is disrupted. As a result of harm caused to health, the victim is permanently or temporarily deprived of the opportunity to work, have children, continue an active personal or social life, etc. A similar point of view is expressed by E.A. Mikhno, who, analyzing the content of physical suffering, believes that they are always associated with moral ones, and in certain cases, moral experiences entail physical disorders[3]. Indeed, medical practice knows of numerous cases when, as a result of emotional experiences, a person becomes ill and this is reflected in his physical condition. The most typical are heart disease, nervous and mental disorders, and cancer. There are situations where severe mental suffering even leads to death. However, it would not be amiss to note one difficult circumstance that arises when solving the problem under consideration - this is the establishment of a causal connection between the act of the harm-doer and the resulting harm. Here, apparently, a special approach to cases of this category is required, since there is a need to conduct a comprehensive examination with the participation of specialists in various fields of knowledge: doctors, biologists, psychologists, psychiatrists and others, who in the course of their activities will be able to develop certain methods. Of course, the degree of harm caused to a person’s health will depend on the person himself, his mental, physical, emotional feelings, his character, conditions of upbringing, life experience and many other factors that must be taken into account when conducting such an examination. Psychology, considering a person as a material object of nature and society, says that a person experiences certain feelings and emotions, including when he is directly physically harmed, including both physical and moral suffering. We believe that the concept of “physical harm”, used in criminal law and criminal proceedings, as well as in civil law, occurs only in a different aspect - when it comes to causing harm to health. From the point of view of civil law, a person himself cannot relate to property, because it is priceless, therefore, causing harm to health (physical harm) cannot be attributed either to property harm, although it entails negative property consequences, or to purely moral harm. Therefore, we believe that here we can talk about such a type of harm as non-property, namely personal non-property harm. Health is an intangible benefit that has its own specifics compared to other benefits of a non-material nature. Obviously, when harm is caused to these benefits, a person experiences moral distress in addition to physical suffering. The legislator, knowing this, included the term “physical suffering” in the definition of moral damage. However, the inclusion of the criterion “physical suffering” in the definition of moral harm should hardly be attributed to moral harm itself, since the latter is caused by nothing more than moral experiences, and the relationship between physical suffering, moral experiences and moral harm, in turn, determines the logical consistency such inclusion. Therefore, physical suffering and moral suffering are considered as a single basis (although moral suffering is possible without physical suffering) for the recovery of a compensation amount as monetary satisfaction for “insult”: “Moral insult and physical suffering do not constitute grounds for two independent demands”[4] . This position is shared by the supreme courts of European countries, in particular the Supreme Court of Poland. In addition, this point of view has long existed in the studies of domestic civil scientists, for example N.S. Maleina[5]. Physical suffering, among other things, is associated with property damage, since as a result of causing physical suffering to a person, additional material costs are required to restore health and treat the victim. That is why we can say that non-property harm in the case of damage to human health has such a variety as personal non-property harm associated with property. For example, a citizen is injured as a result of a traffic accident. Actually, injury (damage to the body) is personal non-property damage. This harm causes physical suffering to the victim at the time of injury and during subsequent treatment. At the same time, the awareness of his inferiority, the inability to live as before, the loss of his job force him to worry, that is, to endure moral suffering. Taken together, moral and physical suffering constitute moral damage, which, in the presence of other necessary conditions, must be in accordance with Art. 151 of the Civil Code of the Russian Federation is compensated in cash. In order to maintain his existence and lead a lifestyle worthy of a person, the victim seeks paid services to which his condition of injury forces him, and makes other expenses related to this condition. Material costs are necessary for full or partial restoration of health associated with additional nutrition; purchasing medicines; conducting operations; prosthetics; purchase of means of transportation (wheelchair, car); the need for sanatorium-resort treatment, care from relatives, loved ones, who are sometimes even forced to quit their jobs, etc. In addition, the victim may not receive the material income that he could have had if not for the fact of violation of the specified benefits. This may be expressed in the loss of wages or part thereof or other means of subsistence. Some authors, for example A.V. Shichanin, believe that all these costs are additional, referring to the legislator’s terminology[6]. In our opinion, all these material costs can be attributed to real damage, and the loss of earnings (income) or part of it - to lost income (lost profits). The person incurs losses that are subject to compensation in full. The above example shows that personal non-property damage is compensated by compensating for moral and property damage caused by damage to the body, in other words, indirect compensation for harm occurs[7]. All of the above allows us to conclude that it is legitimate to consider this type of harm as a type of non-property harm associated with property. This conclusion is based on an analysis of both the Civil Code of the Russian Federation and judicial practice, as well as the subject of regulation of civil law. Bibliography 1 See: Rasskazova N.Yu. Problems of liability of enterprises for harm caused to workers and employees associated with the performance of their labor duties (sociological and legal aspect): Abstract. dis. ...cand. legal Sci. - L., 1988. P. 11. 2 Bezlepkin B.T. Compensation for harm caused to a citizen by judicial and investigative bodies: Textbook. allowance. - M., 1979. P. 34. 3 See: Mikhno E.A. Problems of compensation for moral damage // Jurisprudence. 1992. No. 5. P. 90. 4 Varkallo V. On liability under civil law. - M., 1978. P. 136. 5 See: Malein N.S. On moral harm // State and law. 1993. No. 3. P. 36. 6 See: Shichanin A.V. Compensation for moral damage // Legislation and economics. 1994. No. 15-16 (85-86). pp. 20-21. 7 See: Erdelevsky A.M. Compensation for moral damage - analysis and commentary on legislation and judicial practice. - M., 2004. P. 7.

What are the benefits of suffering?

When a person’s soul hurts due to some unpleasant life events, this is not always a negative phenomenon. From the point of view of psychologists, suffering brings the following benefits to a person:

• distraction from the bustle of the world and, as a result, purification of thoughts;
• reassessment of values ​​and life priorities;
• softening the soul and developing a sense of compassion for others;
• awareness of the predominance of mental comfort over physical comfort.

Basic ways to overcome suffering

Human suffering is not something that should be ignored. Sometimes effective and timely help is vital. There are three main directions in the fight against mental torment and its consequences:

• Health care. Seeing a psychologist is the first and urgent measure. A specialist will help you understand the nature of suffering and find a way out. All kinds of training will help you consolidate your results.
• Religion. Acts as a consolation and helps to find an explanation for the current situation. As a rule, believers interpret suffering as atonement for wrongdoing.
• Attention of others. Feeling compassion, a person experiences mental anguish more easily.

How to deal with suffering from love?

Romantic feelings are one of the most common causes of mental anguish. A person suffering from love, as a rule, becomes depressed, loses faith in himself and in others, and begins to feel sorry for himself. Moreover, he cultivates such a state in himself in every possible way. If depression persists, it can be dangerous to your mental and physical health. You can overcome love suffering through the following measures:

• Finding a hobby. Unspent romantic energy is best channeled into creativity or constructive activity. In addition, by being busy with something, a person is distracted from negative thoughts.
• Communication with friends and close relatives. In this case, a person has a feeling of “need”, so unrequited love passes faster and easier.
• Education. The search for new knowledge completely and completely takes over the human mind. This could be studying foreign languages ​​or some other educational courses. Self-improvement will take you a step higher than your lover.
• Cry. Don't hold back your emotions. Tears, screaming, hysteria - all this is difficult both for the person himself and for those around him. But by giving vent to negativity, you heal much faster. After a period of exacerbation, a state of peace and tranquility sets in.
• Physical exercise. Sport is the best antidepressant. Aggression comes out through strength or speed exercises. In addition, after training, the body’s tone increases and despondency disappears.

Here's what you shouldn't do:

• Look for new relationships. This will be unfair both to the sufferer and to the person who has become the new object of sympathy.
• Attend noisy parties. Such events do not promote peace of mind. In addition, if they are accompanied by drinking alcohol, this can only worsen the condition.
• Take antidepressants. You can use such drugs only as prescribed by a doctor.
• Revenge. Trying to harm someone out of resentment is a mistake you will most likely regret.
• Pretend that everything is fine. Do not suppress your emotions and do not hide them from loved ones. If you keep everything to yourself, the depressed state can last a long time.
• An attempt to bring back a loved one. This way you drive yourself even deeper into depression. Especially if the separation is caused not by external reasons, but by a lack of reciprocity.

Physiology of moral suffering

Public lecture given for charity on March 20, 1890

The influence of moral suffering on the human body

When Paris was surrounded by the iron ring of the German army in 1870, the population of the capital of the world experienced the greatest deprivations in regard to the basic necessities of life. In the besieged city, milk was most lacking, and this caused increased infant mortality: children died from lack of natural food. When the mother of a starving baby had to look helplessly at the melting victim, then how much moral torment, how much languor and suffering was hidden in her silent gaze. The Moloch of war received a double sacrifice: children died of hunger, their mothers died of grief or fell into madness from grief. And who will decide what is more terrible - the physical suffering of starving children or the mental torment of their mothers!

Moral suffering kills the body in the same way as physical suffering, but it is more terrible than physical suffering because it affects the highest organ of life - the nervous system and affects it in all parts, leaving no free space.

If, armed with precise instruments, we begin to examine all the changes caused in the body by moral suffering, then we will see profound disorders in all functions of the nervous system without exception.

The innervation of all functions, from muscle or physical strength to breathing and blood circulation, is affected during moral suffering; even the highest functions of the nervous system - feeling and thought - undergo profound changes. If we wanted to characterize in one word all the changes produced in the body by moral suffering, then it would be most correct to say that moral suffering kills the body with a slow death, causing extremely severe symptoms that can kill a completely healthy organism through prolonged suffering.

The human word, with amazing accuracy and plasticity, tries to depict the changes produced in the body by moral suffering. The poetic cry of the suffering human soul pointed much earlier to those symptoms that today experienced psychology is trying to determine with all the accuracy of scientific analysis.

In the great works of poets, in the fiery sighs of the biblical prophets, we find amazing details in the depiction of moral well-being.

Pictorial descriptions of inspired language, combined with precise instrumental studies of the latest science, make it possible to penetrate deeply into the recesses of the suffering human soul and explore the physiological processes that accompany moral suffering.

The most obvious sign of moral suffering is a decline in physical strength, that is, a weakening of the degree of muscle contractions. Muscles serve to move the body, and their proper innervation is a source of physical strength and pleasant well-being. Mental suffering weakens the strength of the muscles to an extreme degree. If the strength of a person’s squeezing hand is 70–80 kilograms, i.e. 20–30 pounds, then under the influence of melancholy this strength can drop to 4–6 pounds.

The same decrease in muscle strength applies to all (without exception) muscles of the body. If it comes quickly and to a significant extent, then the person loses the strength to carry out the most ordinary actions, even to maintain his own body in a state of proper balance, as a result of which the spine bends, the head bows, the arms drop and fall, and, if we say that the person bends under the severity of moral trials, that one’s hands give up from grief, one’s head droops, that the sufferer becomes exhausted and falls under the blows of fate, then these expressions are quite accurate not only figuratively, but also in the literal sense of the word. The biblical sufferer says of himself that his strength dried up and he became a reed shaken by the wind. If in such a state a person has to work, then his strength is exhausted much more quickly than in an ordinary state, and extremely painful impotence and fatigue sets in. Human language rightly calls moral torment languor.

The loss of strength caused by moral suffering extends to all the muscles of the body, even those that serve the most basic needs of the body. These muscles include, first of all, all respiratory muscles.

Breathing occurs through the rhythmic expansion of the chest by muscles that surround it from all sides. Under the influence of moral suffering, the activity of these muscles is suppressed and breathing work is difficult, tiring, and imperfect. The study of breathing in a grief-stricken person is one of the most unexpected and striking examples of the disorder of bodily functions under the influence of moral reasons.

It is especially instructive to compare the breath of a healthy person with the breath of a person who has suffered a moral blow. The following example is striking in this regard.

A young man of a tender soul unexpectedly received a severe moral blow. The suffering of the young soul continued for two days, after which the misunderstanding, which was the source of fleeting grief, was clarified, and the joy of life again came into its own, absorbing, as it seemed, the former grief. But it only seemed so. In fact, the young man felt a nervous breakdown and sought medical help. The young man’s soul was clear, and there were only numerous nervous disorders. A study of respiratory activity with a precise apparatus showed that breathing still bears all the traces of disorders caused by grief. Even though two weeks had already passed since the grief had dissipated like smoke, the breathing still remained suppressed, altered, upset. It was obvious that the grief had disappeared, but its consequences continued to remain in the nervous system.

The above example indicates the extraordinary persistence of nervous disorders caused by moral reasons. Difficulty breathing is one of the most painful attacks of melancholy. It is understandable why a person who is exhausted by moral suffering asks to be allowed to breathe peacefully.

Severe types of physical and moral suffering produce a characteristic change in the respiratory rhythm. Normal breathing, as is known, occurs in such a way that the chest, with the help of the respiratory muscles, gradually expands to certain limits, and then collapses passively without the participation of muscles, but only by the force of gravity of the chest itself. In a state of melancholy, not only inhalation, but also exhalation occurs actively, and, moreover, exhalation occurs with greater force and even convulsively. This type of breathing is called moaning. Moaning is a companion and indicator of acute physical suffering or severe moral pain. With moderate moral suffering, the groan is not heard. However, by recording on a precise instrument the breath of a groaning person and the breath of a moral sufferer and comparing them with each other, we see that both types of breathing are completely similar to each other. It is obvious that both physical pain and mental pain change breathing in the same way. Thus, the breathing of a person suffering morally is, in essence, a silent or inaudible groan, in the most precise meaning of the word.

If grief has continued for a long time, the respiratory muscles become tired, and we observe a decrease in respiratory movements, striking examples of which can be seen in those patients who suffer from painful melancholy.

All moral suffering is highly reflected in the activity of the heart. Being one of the main organs of life - the center of blood circulation - the heart is connected by nerve threads to the cerebral cortex, which is the seat of mental activity - the center of consciousness and will. Along the nerve pathways connecting the heart and brain, part of the excitation from the brain is continuously transmitted to the heart. All processes occurring in the brain, every slightest movement of thought and feeling are reflected in the heart, changing and fluctuating its activity. These fluctuations in cardiac activity are either barely noticeable and barely perceptible for the most delicate instruments, or they strike like a hurricane and make the heart beat with the force of a living creature, ready to burst out of the chest. Thanks to such physiological conditions, the heart is the material focus of feeling, reflecting in itself the entire complex life of the higher nervous system. This physiological responsiveness of the heart was a great school for the development of moral well-being. In fact, the subtlest movements of our thoughts and feelings in many respects remain unclear, elusive, incomprehensible to ourselves; but when these mysterious and incomprehensible movements begin to vibrate the rhythm of our heart, they become tactile and clear to our spirit, and then we read in our own heart what would otherwise remain elusive and unnoticeable to us. It is easy to understand after this why at all times people have recognized the heart as the center of feelings, believing that feelings are localized and live in the heart. Physiology has shown that thought and feeling live in the brain, and the heart only reflects what is happening in the brain.

The physiological sensitivity and responsiveness of the heart is much more pronounced in a woman’s body than in a man’s. The nerves connecting the brain with the heart work much more energetically and subtly in a woman’s body, and this is the reason that a woman is more insightful than a man in matters of feeling and moral tact. Her sensitive heart is already beginning to beat and tremble where the man’s heart has not yet responded.

After what has been said, it is easy to understand that moral suffering should act on the heart in the deepest and most significant way. Without a doubt, moral suffering is localized where human thought lives - that is, in the brain. In the cerebral cortex is the hearth where the Promethean spark burns and where human feelings invisibly lurk. All mental life in its lower and higher manifestations is concentrated here. Whether we experience physical pain or moral torment, in both cases the corresponding material processes take place in the cerebral cortex, and from there they are reflected in the heart. Consequently, from the brain, from this true center of life, come those shocks that strike the heart.

The effect of moral suffering on the heart is that it slows down and weakens the force of the heartbeat, thereby causing an extremely painful subjective sensation in the area of ​​the heart. Consequently, moral suffering oppresses the heart in the literal sense of the word. If poetic language says that melancholy oppresses the heart, then this expression extremely subtly conveys what is actually happening. It is highly interesting that physical suffering, e.g. pain caused by severe injury or crushing of a part of the body also suppresses the activity of the heart. Thus, both physical and moral pain equally depress the heart. This depressive effect is transmitted to the heart in both cases along the same nerve threads.

Physical or mental pain can depress the heart to such an extent that the amount of blood sent by the heart to the brain becomes insufficient to nourish it, and the activity of this organ is suspended for a minute. This condition is called fainting. A person can faint both from severe physical pain and from severe moral torment. The strongest types of physical or mental pain can completely stop the heart and cause death.

Perhaps the most striking phenomena of moral suffering are revealed in the activity of the vasomotor system of the body. The subjective analysis of the suffering human soul most of all dwells on these changes. The vasomotor nerves with their centers constitute an amazing accessory mechanism to the heart: the purpose of these nerves is to regulate blood circulation. The heart moves blood through the blood veins, and the vasomotor nerves control the distribution of blood to individual organs and areas of the body. The flush of shame that suddenly covers the face depends on the instantaneous dilatation of the blood vessels of the head; deathly pallor of the face, caused by fear, occurs from a sudden narrowing of blood vessels. Changes in the lumen of blood vessels are an indicator of all fluctuations in feeling and are extremely closely related to subjective states. The importance of the vasomotor system is perhaps best understood from the fact that the filling with blood and nutrition of the brain itself is under the subtle, amazing control of vasomotors. When our attention is intense, when we are preparing to give even the briefest answer to the proposed question, nervous mechanisms suddenly constrict the vessels of the whole body and dilate the vessels of the brain and, thanks to this, the brain is in conditions of the best blood supply at the moment of the answer. We have finished our answer - blood circulation returns to normal. Using precision instruments that graphically depict the details of blood circulation, it was possible to notice all the amazing mechanics of these processes. Professor Mosso, a former student of Professor Ludwig, who performed similar experiments on himself, says that when Ludwig entered the laboratory during experiments, his blood circulation changed differently than when others entered, and from these changes Mosso could determine Ludwig's approach without the help of external senses, but only by changing the activity of his heart and blood vessels. Thus, the reverence that Mosso had for his teacher changed his blood circulation, and with precise instruments he could objectively study the manifestation of the sublime feeling that filled his soul. You understand to what extent these sensitive mechanisms that we are talking about are subject to changes during moral suffering. And in fact, observations show that under the influence of melancholy and moral torment, the blood vessels of the entire body narrow greatly, which makes the flow of blood to the organs and nutrition of the tissues extremely difficult. The consequences of impaired blood circulation are found in all the most important functions for life and, above all, in breathing. The narrowing of the blood vessels of the lungs impedes pulmonary circulation and gas exchange, that is, the release of harmful gases from the blood and the supply of oxygen to it. This causes a more or less painful feeling of lack of air in the chest, which forces a person to take deep breaths from time to time in order to replenish the gas deficiency. But these sighs, with the weakness of the respiratory movements, are extremely tiring, and the human language rightly calls them heavy sighs. Sighs are the most characteristic sign of sadness, just as groaning is a sign of physical suffering.

Vasoconstriction caused by moral suffering has the most severe consequences on the activity of the heart and on the functions of the brain. The brain and heart, as the main instruments of life, need more than all other organs proper and plentiful blood supply, and any disruption of sufficient blood flow to them has a fatal effect on them. The heart, feeding the entire body with blood, feeds itself with the same blood. Blood enters the heart muscle through the arteries that surround it like a crown and are called coronary arteries. The free flow of blood through the coronary arteries is the main condition for the successful functioning of the heart. Disease of these arteries and obstruction of blood flow to the heart causes one of the most serious diseases - the so-called angina pectoris. It is easy to understand to what extent a correct, secure blood flow is important and necessary for the heart, especially since the heart must work 24 hours a day. Meanwhile, under the influence of moral suffering, the coronary arteries of the heart, like all other arteries of the body, narrow, and the blood flow to the heart decreases. Under such conditions, the activity of the heart is subject to severe, extreme difficulties. I ask your permission to go into a little more detail into the analysis of the physiological conditions in which the heart is oppressed by moral suffering.

Under normal conditions, the heart performs work within 24 hours equal to two hours of labor for a worker, therefore, the work of the heart must be called enormous. All the living force of the heart is spent on overcoming obstacles in the circulatory system. Under the influence of moral suffering - when the blood vessels of the body narrow, obstacles to blood circulation increase, and the work ahead of the heart increases significantly. If obstacles arise suddenly, the heart has difficulty overcoming them, and the effort it must make gives such a subjective feeling as if the heart is straining. This state is conveyed with amazing accuracy in Lermontov’s poetic depiction. The wife of the merchant Kalashnikov, disgraced by the evil oprichnik Kiribeevich, returned and heard her husband’s menacing speeches and said to him:

My lord, my red sun, either kill me or listen to me! Your words are like a sharp knife; They are heartbreaking.

Despite the apparent logical contradiction in Lermontov’s artistic depiction of the heart being torn apart under the influence of a sharp knife, in essence these poetic images are deeply truthful and convey physiological facts with amazing accuracy. The apparent logical contradiction only testifies to the poet’s amazing insight. Poetic comparisons like the one given by Lermontov are well known: we are talking about heartbreaking news, about a heart ready to burst from sad news, etc. All these expressions are literally true. In fact, the doctor's report shows that due to moral distress, sudden death may follow from the rupture of a diseased heart.

In parallel with the circulatory disorder throughout the body, the correct blood circulation in the heart muscle itself is disrupted: a narrowing of the coronary arteries of the heart occurs. The resulting lack of nutrition in an organ so important for life and so sensitive as the heart is reflected in extremely severe sensations of languor and dull pain in the cardiac region. Human language, guided by subjective analysis, uses many similes, images and descriptive expressions to convey in words the painful sensations experienced by the heart, deprived of the proper amount of blood. These are the expressions: melancholy has pierced the heart like a snake, sadness-melancholy sucks and gnaws at the heart.

If the narrowing of the vessels supplying the heart occurs quickly, the resulting sudden anemia of the heart causes acute cardiac pain. Comparing this sensation with a wound inflicted on the heart by a sharp instrument is one of the most ordinary and widespread images of human language. A great psychiatrist of the recent past, who has deeply studied the human soul in a healthy and sick state, calls moral suffering invisible tears - internal wounds. This comparison of physical wounds with moral wounds represents more than a mere analogy and resemblance; both conditions are identical in their effect on the sensory nerves of the heart: both direct injury to the heart and sudden difficulty in blood flow to it equally irritate the nerves of the heart and cause a feeling of sharp, cutting pain. We are talking about wounds of the heart, about fresh wounds, about inhealable wounds of the heart, about grief that penetrates the heart, etc. The basis for all such expressions lies in the feeling of more or less acute physical pain localized in the heart.

Subjective analysis presents us with another difficult sensation, namely, compression of the heart. It remains unknown what physiological conditions give rise to this sensation, but most likely it is caused by a convulsive contraction of the heart and coincides with compression of the chest, constriction of the throat and other convulsive phenomena in the area of ​​respiratory and vasomotor innervation.

If many disorders in breathing and blood circulation are summed up, if disorders in the nutrition of the heart are especially in the foreground, then a condition develops that is known in science under the name of precardiac melancholy. Precordial melancholy is a feeling of painful, terrible anticipation, combined with inexpressible longing and melancholy. This unbearable feeling, standing on the border between physical and mental suffering, surpasses in its subjective severity everything that a person can experience. This feeling is the immediate cause of most suicides.

Moral suffering is reflected in all processes in the body without exception. They weaken and disrupt all nutritional processes in the body. Daily experience shows that under the influence of mental anguish, the human body melts in the same way as under the influence of physical suffering or illness. The brain and its functions, like all other organs and functions of the body, undergo profound changes under the influence of moral suffering.

The actual supply of blood to the brain tissue is hampered due to vasoconstriction and weakening of the heart. Meanwhile, the brain is one of the organs richest in blood and most sensitive to its deficiency. Representing the most complex and perfect instrument of life, the brain needs more perfect blood circulation than any other organ. Indeed, precise research has revealed amazing facts regarding the processes of nutrition and metabolism in brain tissue. According to Voith's witty comparison, the brain is a perfect mechanism, always standing in steam, ready for action at any moment. But in order for the ear to always be ready to hear, the eye to see, etc., so that every sense organ is ready to work every minute, a huge expenditure of living forces is required. This is actually happening. This, however, does not exhaust the physiological budget of the brain. Beyond seeing, hearing - these elementary mental activities - lies the limitless region of human thought. Thought - this unquenchable spark - in turn requires material substrates and is accomplished only with a huge expenditure of living forces, like other processes of the body. It is easy to understand that the metabolism and waste of material in the brain must be great, and require the most perfect blood circulation. It is also easy to understand what serious consequences entail vasoconstriction and cerebral circulatory disorders caused by moral suffering. Indeed, prolonged cerebrovascular accident inexorably leads to mental illness. Worries, grief, melancholy, moral suffering always cause a narrowing of the vessels supplying the brain and thereby cause deep physical exhaustion of this organ. This, however, does not limit the destructive influence of moral suffering on the brain; it goes much further, and we will understand it if we take a moment to look at mental activities from a material point of view, which will allow us to more clearly measure and weigh the damage caused to the brain and its functions.

Both physical and moral suffering - if they are considered from a physiological point of view, as processes occurring in the body, represent enormous exhausting work. Any suffering tires a person, because it is accompanied by a huge expenditure of energy and quickly exhausts the brain. Measuring the degree of this exhaustion in material terms, we are confronted with the fact of a significant difference between physical and moral suffering with respect to its effect on the brain. Studying the influence of moral suffering on the activity of breathing, on the heart and on blood circulation, we saw that both moral and physical pain equally disrupt these functions. But when it comes to the brain and its activity, then for the first time we encounter a fact of great importance, showing that moral suffering depletes the brain much more, much more deeply than physical suffering. If a certain dose of narcotic medicine is required to quench physical pain, then to relieve melancholy and grief, for some oblivion, an incomparably larger dose is required. Thus, moral suffering is more painful than physical suffering. It is understandable why a person is ready to prefer the latter to the former, is ready to undergo physical torture rather than shame and prefers death to dishonor. The ancient torturers of Christians knew this, and when they wanted to show their revenge, they tried to replace the death penalty with shame, and, however, the martyrs preferred death: it was less terrible than the shame and the moral torment it caused. One sixteen-year-old martyr mockingly endured the instrument of torture that was tearing her body apart. Irritated by her patience, the tormentor, at the end of the torture, ordered the drunken soldier to hug the martyr, saying: you no longer have a body, so I will torture your soul, because your soul is stronger than your body.

Moral suffering, having its effect on all functions of the body, does not affect them to the same extent. The weakest types of moral suffering primarily affect breathing and blood circulation, but the deeper the suffering, the more the brain and its functions are affected, and the suffering person’s well-being becomes more severe.

Changes in brain functions relate to the speed of mental processes, the association of ideas and willpower.

Mental processes take place in time, and their speed is determined using precise chronographic instruments. Under normal conditions, there is a continuous flow of thoughts, an endless replacement of some ideas by others. Like the beat of the pulse, thoughts regularly follow one another at a rate measured in fractions of a second, and among this continuous flow of thoughts there remain no empty intervals, with the exception of only short fleeting rests of 1/60 to 1/30 of a second, between each two adjacent ideas. With the exception of these short intervals, the rest of the time is filled with conscious or unconscious thoughts. Thus, the spark of thought does not fade away as long as the person is awake. But under the influence of moral suffering, mental processes are suppressed and slowed down to a greater or lesser extent. In severe cases, this slowing down and restriction can lead to a complete stop of thought. In such states, only a few ideas, like dead, motionless blocks, remain in consciousness, suppressing thought processes and inhibiting their free exchange. These changes in the course of ideas cause a chilling feeling of moral lethargy and numbness and constitute one of the most serious symptoms of moral well-being. We find an artistic depiction of this state in Schiller’s “The Prisoner of Chillon.” Having survived five brothers, the prisoner describes his moral well-being in the following terms:

But what then happened to me, I don’t remember... the light seemed like darkness, the darkness seemed like light; the air disappeared; I stood in a daze, Without memory, without being, Between the stones I was a cold stone; And I saw, as in a heavy dream, Everything pale, dark, dull; Everything merged into a muddy shadow; It was neither night nor day, Nor the heavy light of my prison, So hateful to the eyes: It was darkness without darkness; That was - an abyss of emptiness Without extension and boundaries; They were images without faces; It was some kind of terrible world, Without sky, light and luminaries, Without time, without days and years, Without Providence, without blessings and troubles, Neither life nor death - like the dream of coffins, Like an ocean without shores, Crushed by heavy darkness, motionless , dark and silent.

Changes in the flow and change of mental processes are reflected in the will in an overwhelming way. The will is paralyzed, loss of spirit appears, moral impotence, inability to think, to make psychological choice and decision:

And it seemed that all the strength of my soul was taken away,

says the prisoner of Chillon about himself.

We have followed step by step the destructive changes that occur in all parts of the body under the influence of moral suffering. The consequences caused by moral suffering must find a counterbalance in opposing impressions. And in fact, the harm caused to the body by moral suffering is eliminated by ethical practice and faith in moral ideals: effects of this kind have on the entire body - on the heart, on breathing, on the brain - an influence that is opposite in all respects to that caused by moral suffering . Let ideals and faith in a better future live in our souls: they are the true healing agent, they will be the true antidote to moral suffering.

So, in our material age, in the age of calculation and numbers, let the ideal serve as the human banner. With this banner, in times of moral testing, a person will find in his soul much that is gratifying, much that is uplifting.

So, more faith in goodness, more moral ideals!

Author: I. A. Sikorsky

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How to overcome the suffering of loneliness?

If a person says: “I suffer from loneliness,” he, first of all, should understand himself. To overcome depression, answer yourself a few questions:

• Is loneliness a problem? It is quite possible that you yourself have limited contacts with friends, loved ones and strangers. It is possible that this is due to some negative experience. Perceive this state as necessary for self-knowledge and rethinking of life values.
• How long does loneliness last? If your suffering is not even a month old, rest assured that this is a temporary condition.
• Do you like being around people? Perhaps self-isolation is a forced measure associated with discomfort from communicating with people.
• Can you make a difference? Perhaps you need to be around people more often. Or change some qualities in yourself that prevent you from enjoying communication.
• Are you ready for another person to appear in your personal space? Perhaps you need to prepare yourself for this. Imagine how your life and lifestyle will change, and try to accept it.
• Do others like you? Look at yourself (both your appearance and your behavior) from the outside. Would you be pleased to communicate with such a person? If not, work on yourself.
• Are you yourself? Perhaps your loneliness is a consequence of the fact that you have created a certain image for yourself and are afraid that you will be exposed. Take off the mask, become yourself, and it will be much easier for you to connect with people.

Other meanings of this word:

• "...loss"
• "Argentina - Jamaica 5:0" (song rhyme)
• "Argentina - Jamaica: 5:0" (rhyme)
• "Argentina - Jamaica 5:0" (song rhyme)
• “Stop clinging to disappointments and... the past”
• 'Dental...usually starts on Saturday'
• (trans.) Severe mental suffering
• Argentina-Jamaica 5:0
• ArgentinaJamaica 5:0
• Dutch artist, engraver and draftsman. (surname)
• the ancient Greeks believed it to be the watchdog of health, and in the interpretation of modern boring medicine it is just an irritation of a sensitive nerve
• anesthesia victim
• the ancient Greeks called the feeling the watchdog of health
• What feeling did the ancient Greeks call the watchdog of health?
• In Tibet they believe that aquamarine helps relieve toothache.
• drink: a mixture of rhine wine, strawberries, orange and fine sugar
• One of the early symptoms of the disease
• burning sensation
• Feeling like a burn.
• Feeling of suffering
• Feeling of physical suffering
• Sensation caused by a wound
• feeling caused by a wound
• attack of physical suffering
• reason for taking analgin
• Reason for moaning
• reason for moaning
• cause of moaning in rhyme to zero
• The reason for the groans.
• Nerve irritation
• sensory nerve irritation
• what does anesthesia combat?
• What does anesthesia combat?
• what is anesthesia designed to combat?
• What is anesthesia designed to combat?
• signal of illness
• Body danger signal
• indicator of disorder in a living organism
• The suffering of the wounded
• Physical or mental suffering, painful or unpleasant sensation, torment
• Physical suffering
• Alan Pakula's film "Love and... and Other Nonsense"
• the goal of the anesthesiologist's struggle
• the goal of the anesthesiologist's struggle
• What the ancient Greeks called the watchdog of health
• what a sadist likes to inflict
• What does a sadist like to inflict?
• what neutralizes anesthesia
• What neutralizes anesthesia?
• How does a person feel when salt is rubbed into his wound?
• How does a person feel when salt is poured into a wound?

Physical suffering

The word “suffer” has more than just a moral connotation. We are talking about real physical pain that can occur as a result of injury or some kind of disease. In ancient religious cults, physical suffering was used as a substitute for mental anguish on the path to achieving happiness and enlightenment.

Physical suffering is used for healing not only in religious cults, but also in medicine. It is about using painful procedures for the purpose of healing. For example, injections, leeches, cups, mustard plasters and much more. Such an effect activates vital processes in the body, promoting healing.

Learn to accept pain and adversity

Some people refuse to accept pain in any form. Others numb physical pain with painkillers and ignore emotional pain, pretending it doesn't exist.

• This is mistake. Painful sensations are only a signal of an internal problem that requires a solution. It could be an illness or difficulty that we cannot cope with for a long time.

• Also, do not lose sight of the fact that emotional problems accumulate and can lead to physical pain , fatigue and diseases of the musculoskeletal system.

Also read: What effect do negative thoughts and emotions have on our body?

How to cope with everyday adversity?

Don't be surprised if we tell you that you need to learn this as early as possible. It is vitally important to be aware of the following from childhood:

• No matter how our parents and grandparents try to take care of us, they will not be able to do this always and will not be able to make us happy at every moment of our lives.

• Children must learn to cope with disappointment and the fact that they don't always get what they want.

• If we are raised with emotional maturity, we will learn to deal with pain from a very early age: High self-esteem will help us cope with criticism from classmates.
• If we are self-reliant and put in the effort to achieve our goals, we will know that everything comes from hard work.

We understand how difficult it is to teach children to see that life can be very difficult at times. As fathers and mothers, we want the best for our children, but we can't constantly mother them or trap them in an air bubble.

First of all, try to focus on emotional education, which forms a mature personality, teaches you to overcome disappointments, love yourself and try to be happy every day.

Also Read: How Positive Thinking Can Help You Change Your Life?