“Nobody cares how much you know, until they know how much you care”
The core of cure is care. What is care? Are you ‘careful’ or ‘careless?’ What about ‘carefree?’ Is to be carefree kin to careless? Is careful wary and cautious , or is careful full of care? How does one measure care, be a conduit for it or even detect it’s presence? And, what needs to be cured?
In the context of cure, the core of it is care, if care is defined as attentiveness. Our attentiveness is naturally drawn to that which we care about. How we approach that which we care about may vary considerably, but that we approach it at all signifies it’s value, relevance, importance to us, as an individual, not necessarily to anybody else. Our attentiveness is readily dispatched towards acute pain, such as if one is stung by a bee or stubs their toe. Absence such demand, attentiveness wanders seeking something upon which to land, something of value and relevance. If the interest, importance and relevance is of high magnitude, attentiveness can become as if ‘glued’ to it. If there is little of relevant value available, attentiveness wanders. It may wander in and around fantasy, or memory. In the pool of memory there are vast volumes of experience, some very pleasant, some very painful, and plenty inbetween. Although attentiveness tends towards pleasantness, unpleasantness is part and parcel of our makeup. A common denominator in both pleasure and pain is ‘pressure.’ Too much pressure is painful, too little pressure is unnoticed. A certain range of pressure is pleasant. Pressure is at the root of the words depression, repression, suppression and oppresion. In each case, too much psychelogical pressure generates pain in the same way a tightened vise grip on a finger would hurt.
Attentiveness is best when free to land on areas of genuine intense interest and authentic relevance; forced attentiveness can easily produce resentments, defiance and opposition. If historical hurts and wounds, the coils of wound up knots of thought and emotion, are allowed to be incorporated into the value system of attentiveness, healing can begin to happen in the same way attentiveness to physical pain is the beginning of the cure. To be attentive, is to care. Sometimes, our body screams loudly demanding attention, needing care. The same can be said for our psychelogical life. Emotional pains though not physical, are equally valid as needing attention, needing care. Care is also needed to nurture one’s passions, one’s vision, one’s intelligence. Indeed, such caring makes life a worthwhile adventure.
“Life comes from physical survival; but the good life comes from what we care about”
If care is attentiveness, to be full of care is to be fully attentive. To be carefree would be freedom from attentiveness. Attentiveness is held in place by the tension of focus. To be carefree is freedom from tension, and focus. It is a defocused state of awareness. If attention is a beam of light, awareness is light itself. To be entirely carefree without any tension or focus is to be the light of awareness itself. That light beam of focused attentive awareness can be narrow or broad. Peripheral vision, broad and less distinct as central vision, is often filled with curative information, if one can detect and attend to it.
To be careless is to either be negligent and/or clumsy, or to recognize the need to modulate attentiveness, to regulate and manage, care. That is, at times, you care less, at times, you care more. Sometimes, the best care is to leave, stand back, withdraw, to care less, to be less tense and focused, less attentive as in the old admonition to not watch water boil. Because the core of cure is care, and care is attentiveness, which is focused tension of awareness, the cure, like an ointment, is applied in doses, with intervals of ‘no care.’ or no attentiveness. To care in ways that may appear as less in the short term, may be to care more fully in the long term. The maturity to care more and care less, as needed, as distinct from caring as compulsive, is to care freely.
Like most everything, care is a continuum and in the field of managed care the notion of ‘continuum of care’ is a well-accepted doctrine. From more to less, and less to more, depending on the need of attentiveness, the core of care, to attend the cure. The cure, like care, is not a pill to alleviate symptoms of discomforts, pressures, and dis-eases of the mind and/or body. The cure, like care, is attentiveness to that which grabs the awareness and requires attention. If that attention is malevolent, hurting happens. If that attention is benevolent, healing happens. A word to the wise, practice, as an aspect of self-governance, benevolent attentiveness.
“The care of human life and happiness, and not their destruction, is the first and only object of good government”