Why Is It So Difficult to Find "What You Truly Want to Do"? Another Question Before Self-Analysis
「What I really want to do" I want to find it.。
This desire is held by many people living in the modern age. Nihiei Yagi's "How to Find What You Want to Do: The Easiest in the World" became a bestseller, and related books fill an entire shelf at bookstores.
Yet, surprisingly few people find what they truly want to do.
There are so many methodologies, so why aren't they effective?
most self-analysis is there Untouched, the problem at hand exists
- The Trap of Self-Analysis Loops
- Two types of impulses
- The contradiction of looking for something that cannot be objectified
- ── The drive moving in the foreground
- Stop exploring, that's the direction.
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- Frequently Asked Questions
The Trap of Self-Analysis Loops
The general way to find "what you want to do" is designed like this.
Review past experiences. Organize values. Combine what you like, what you're good at, and what's important to you.
This is a reasonable approach. In fact, many people are narrowing down their direction with this.
However, a strange phenomenon occurs here.
Even people who find "something they want to do" will, after a while, Is this what I really want to do? And I start to get lost again. Something else I want to do comes to mind.The eternal loop of self-discovery fall into
This isn't a problem with the quality of self-analysis.
The approach of self-analysis itself has areas that are fundamentally out of reach. It's the consequence of things.
Two types of impulses
Here, a fundamental distinction is necessary.
The impulse we feel to "do it" actually has Two kinds exists
One is,Impulse from outsideSocietal expectations, parental wishes, the idealized image of success seen on social media, and the values of one's peer group. These are internalized and emerge as "what I want to do." Superficially, it appears to be one's own desire, but its source lies externally.
Another one is,An impulse that rises spontaneously from withinA unique drive that repeatedly surfaces, even without being taught. A type of movement felt as "being oneself" when engaged in it, though the reason cannot be explained. Or, something that continues so naturally it's not even recognized as such.
The pitfalls of self-analysis are these two. Indistinguishable It is that.
Even if you take stock of past experiences, those experiences themselves may have been selected by values that came from outside.
The starting point of the analysis is already contaminated No matter how precisely you analyze it, you won't reach the real thing.
The contradiction of looking for something that cannot be objectified
The philosopher Kitaro Nishida distinguished between externally motivated actions and those that arise from within. The former are actions that arise as "means" to an external end.
The latter arises from the action itself. What one truly wants is not within the means-end structure. It is,A drive that is already in motion, right before it aims for something specific. It emerges as.
── The drive moving in the foreground
You can see the reason why self-analysis doesn't lead to results.
Self-analysis is about "what you want to do" Objectification It's a way to ask and inquire.
But what you truly want to do exists before it becomes an object. The moment you try to grasp it as an object, it ceases to be its own unique movement and becomes "the object I grasped."
What you find through self-analysis is your assumption of "this must be what I want to do" in your search for "what I want to do." That isn't the real thing. Similar But it's not the real thing.
Stop exploring, that's the direction.
So, what should we do?
The answer is not to improve the accuracy of self-analysis.
That is,"A person searching for what they want to do" Is to put aside that structure itself for a moment.
Identify impulses from outside and dilute them.
Allow the spontaneously arising drive from within to pass through unimpeded.
At that time, what you really want to do isn't about "finding" it Standing up revealed in a way that one notices
Attempts to systematically describe this structure are fundamentally difficult within the framework of self-analysis. At such times, I would like you to delve deeper into "Toh" (transparency/penetration).
↓For more details, check out Theta Corridor III "Origin and Transparency" now↓
↓Murakami's Third Thesis, "Pure and Unblemished Mediation: The Pinnacle of Prayer," is here↓
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Frequently Asked Questions
Because self-analysis tends to pick up on "impulses from the outside world" as part of one's own desires, it is easy to get caught in a loop of confusion even after finding it.
There are two types of impulses that are internalized from the outside, such as societal expectations and those that arise from within:
I’m not denying it, but there are areas that become increasingly distant the more you keep searching. Stopping the exploration for a moment and noticing the driving force that’s moving in front of you is the way in.
