I hurt someone, but I can’t make amends or apologize. How do I cope with the legitimate bad conscience?

Florence Carter hit it in a nutshell.

We humans make mistakes, even bad ones, even ones that we can no longer easily do well with other people.We have to learn to deal with this and take responsibility for it. If we do not care about these mistakes, we can draw the appropriate conclusions. Other people are thus spared from our mistakes (in the future, perhaps they will even be supported by our experience and our improved self, as we know about the cliffs, and have now also learned how to bypass them or life-saving measures takes action against it.

Incidentally, we can also ask for forgiveness, for example, for a person who has already died.Not because it is useful to the Vestorben, but because it is important for our psychohygiene. Guilty heavy-handed people cannot look forward or beyond themselves. That is why it is important that we come to the clean with ourselves.

Tens of years ago I studied German studies, where Mē›²dievistik sometimes had to write a work on Paracelsus.I also had to kneel into his philosophical-religious concept. Paracelsus was a lateral thinker of a kind. As a child of his time, as a socially committed doctor and lay theologian, he also dealt with the Christian concept of guilt and atonement – against the background of the Catholic-renomalous church dispute. Paracelsus invented the term “heart repentance” and, like the refecators, demanded, of course, the abandonment of the indulgence system (buying away from “sins” with money). For him, remorse for the heart meant that one “for life renounces what could again give rise to sin” (self-citation from my work at that time, i.e. it was crawled out). In addition to the love of God, charity was just as important to him – an almost heretical thought in his time – to put nothing to me besides God. He demanded of his fellow human beings, gestures of mutual forgiveness and reparation.

I myself am probably more of an agnostic and cannot turn my conscience to any God, but I still give Paracelsus justice in relation to the (real) repentance and reparation that consistently finds its way throughout my life, even if I no longer find a concrete human being” ” atonement” or “please” (ab).I do not get out of my Christian skin on this point any more – at least not in this life – and Consider the aspect of personal responsibility, also secularized, to be essential.

Specifically and somewhat mundanely, it might mean that you could stand up for a charitable organization, that you stand up for disadvantaged people (which you may not have done in the past) and want to learn to understand what they are struggling with.So that you are looking for substitutes who could benefit instead of those affected by the wrong. That you deal honestly and convincingly with your “nage points” in life, leave your comfort zone and are ready to expend energy for this extra in your life.

On moral ethical issues like this (and/or if you can’t come up with a constructive compensation strategy), I would have the need to talk directly to someone you trust.This can be a close friend, but also a neutral professional body (therapist, life counselling, pastor, etc.), someone who helps you to find meaningful answers to lift the weight on the soul.

Paracelsus’ grave is in the Sebastiansfriedhof in Salzburg, I had actually planned to visit and lay a few roses to the little man who was glowing with love and conviction.I never did. The above question brought me back to the topic, I bring the roses to the man.

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