SELF ESTEEM - THE BASIS OF SPIRITUALITY
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In an interview in 1988, Sai Baba spoke about
self esteem or self confidence as the foundation upon which the house of a
sound personality is built. He also said that a common form of trickery by
psychiatrists is to make people dig up all the worst negative things that have
happened to them - such as between husband and wife - which destroys their self
esteem. "Self esteem is very important!", he said. So what, more
specifically, is self esteem and what creates or enhances it?
In the West, especially in the
The proponents of self esteem often quote the
slogan, 'if you cannot love yourself, you cannot love anyone else'. One main
problem with this is that it tends to put the cart before the horse, for the
converse is even more true! As Baba always points out, the best way to develop
oneself is through loving others rather than loving oneself, such as by
changing selfish behaviour.
TWO KINDS OF SELF ESTEEM
There are at least two different kinds of
self esteem, the selfish or the genuine. Selfish self esteem is to feel good
about oneself without backing this up by the requisite good behaviour. One
takes pleasure in the ego and seeks only its own satisfaction or apparent
happiness. But only a person who always behaves impeccably well in thought,
word and deed has genuine cause for self esteem, for that person realises (i.e.
'makes real' in actual life behaviour) divine qualities that are its only valid
basis. Genuine self esteem is only felt when one knows within that one's
intentions were truly good and one therefore acted rightly in full accordance
with the aim.
Self esteem, seen as the opposite of
self-destruction or self-hate, is not to take pride in oneself. It arises from
natural propensity and develops with personal achievements. It is natural and
good that self confidence comes along with knowledge of the world and personal
achievements. Yet true self esteem comes only from those that are of a lasting
nature - knowing oneself and making qualitative improvements in oneself.
Worldly self confidence from positive achievements in the physical and social
environment is only a stage from which one has to transform oneself towards
realisation of the inner self. Attainments in society and its organisations -
whatever the material, social or other results involved - can become as much of
a hindrance as a help in maturing the self esteem of a person. With self esteem
comes peace with oneself - an inner or psychic quality of the soul. This is
mainly achieved through controlling the mind and, as Socrates held,
disciplining oneself always to know and to do what is right. When a parent
corrects a child with the words "Remember yourself!", this contains
an essential truth about how to behave; that we must act in accordance with our
true self not behave badly. Not to remember or look to oneself is to lose one's
integrity, to 'forget oneself' as the phrase has it, and this cannot lead to
self realisation.
SELF CONFIDENCE WITHOUT GUILTY FEELINGS
It seems clear that self-trust, which may
perhaps just be called 'love of self', is the basis of an untroubled mind and
an effective personality. But 'love of self' tends more to imply narcissism and
cultivation of the ego. A person who is self-confident, whatever he or she may
do or have done, may just be acting from self interest and not doing sufficient
self-inquiry. Persons who never feel guilt could well be over confident and
devoid of conscience. Not to be willing to examine oneself is the essence of
self importance, as distinct from humility, both of which are quite visible
characteristics in a person's behaviour. Selfish persons usually have the
highest regard for themselves, even adopting an air of superiority. If one
always has to be No. 1 or always takes the best place for oneself, without
sometimes thinking of others, the temporary satisfaction this may bring is no
reason to feel self esteem.
TAKING TESTS
Sathya Sai seems to give almost everyone who
meets him increased self confidence. He instils it in us by various ingenious
means, and not least by the inspiration and striking rightness of his teachings
and the ways he lives them. During interviews, Baba often points out and
affirms the good in people, thus boosting confidence in their right actions.
Yet he has also stated that, though he may say nothing to show it, we are being
weighed and tested by Him constantly.
The main test of self esteem must surely be
whether or not we really live up to the standards he sets for right action
(dharma)? Tests come in many shapes and forms. Tests may be outward, such as
when Baba (i.e. apparently) ignores a person for long periods of time at
darshan, or equally well through his granting of boons and privileges over a
long period. How we react to either type of situation - whether or not we
conduct (or maintain) self-examination so as to try to expand our love in
humility and take real care of others is a continuing test of the worth of
one's self esteem. Both talk and behaviour exhibit in public how well all such
tests are taken, and this includes what one does not say (but could or should
have) and what good one does not do (though one could have afforded it) and
whether we employ ingenuity and imagination in seeing, being and doing good.
MAKING JUDGEMENTS
The mini-world of Prashanthi Nilayam
confronts us with many chances of learning how vastly different individuals are
and how easy it is to misjudge others due to our relative ignorance of the
amazing variety of customs, behaviour, attitudes and talents (as well as
foibles and weaknesses). Such experiences make us more aware why we cannot
judge one another on the spiritual level. We can only act and react according
to our own dharma according to how well each of us understands it. We may or
may not understand another person's heart, but we can evaluate ourselves in our
hearts, where lie our real intentions. This is what counts, for Baba has
informed us that self esteem arises only from our higher Selfhood, in 'making
real' our divine origin and heritage.
(Robert Priddy. May, 1995)
The above material is the copyright of Robert Priddy,