emotions

If you must cry, cry like a child. You were once a child, and one of the first things you learned in life was to cry, because crying is a part of life. Never forget that you are free, and that to show your emotions is not shameful. Scream, sob loudly, make as much noise as you like. Because that is how children cry, and they know the fastest way to put their hearts at ease. Have you ever noticed how children stop crying? They stop because something distracts them. Something calls them to the next adventure. Children stop crying very quickly. And that's how it will be for you. But only if you can cry as children do.

The traditional religious rituals are important; it makes us partners in the experience of others Assembly of worship and prayer. But we must never forget the experience of spiritual experience of love is the first process and not in the rules of love… Traditional religions’ practices are important. They allow us to share with others the communal experience of adoration and prayer, but we must never forget spiritual experience is above all a practical experience of love, and with love, there are no rules some may try to control their emotions and develop strategies for their behavior, others may turn to reading books of advice from experts on relationships but this is all folly. The heart decides and what it decides is all that really matters… We are not worshipping anyone or anything, we are simply communing with creation… Tragedy always brings about radical change in our lives, a change that is associated with the same principle: loss.

We've replaced nearly all our emotions with fear… But I like all the others, I see this world as I would like to be, not as they really are… But not knowing which to do is the worst kind of suffering… But now I knew that true love was above all that and that it would be better to die than to fail to love… The greatest wisdom could be blinded by the glare of vanity… We see the evil in others because we know the evil in ourselves. We never forgive those who wound us because we believe that we would never be forgiven. We say the painful truth to others because we want to hide it from ourselves.

I love eulogies. They are the most moving kind of speech because they attempt to pluck meaning from the fog, and on short order, when the emotions are still ragged and raw and susceptible to leaps.

One of the first points is: how to remember oneself, how to make oneself more aware, and then you will find out that negative emotions are one of the chief factors which make us not remember ourselves. So one thing cannot go without the other. You cannot struggle with negative emotions without remembering yourselves more, and you cannot remember yourself more without struggling with negative emotions. The difficulties he has in observing these four manifestations: lying, imagination, the expression of negative emotions, and unnecessary talking, will show man his utter mechanicalness.

People who think they can control their negative emotions and manifest them when they want to, simply deceive themselves. Negative emotions depend on identification; if identification is destroyed in some particular case, they disappear. The strangest and most fantastic fact about negative emotions is that people actually worship them. I think that, for an ordinary mechanical man, the most difficult thing to realize is that his own and other people's negative emotions, have no value whatever and do not contain anything noble, anything beautiful or anything strong. In reality negative emotions contain nothing but weakness and very often the beginning of hysteria, insanity or crime. The only good thing about them is that, being quite useless and artificially created by imagination and identification, they can be destroyed without any loss. And this is the only chance of escape that man has. Philosophy is based on speculation, on logic, on thought, on the synthesis of what we know and on the analysis of what we do not know. Philosophy must include within its confines the whole content of science, religion and art. But where can such a philosophy be found? All that we know in our times by the name of philosophy is not philosophy, but merely critical literature or the expression of personal opinions, mainly with the aim of overthrowing and destroying other personal opinions. Or, which is still worse, philosophy is nothing but self-satisfied dialectic surrounding itself with an impenetrable barrier of terminology unintelligible to the uninitiated and solving for itself all the problems of the universe without any possibility of proving these explanations or making them intelligible to ordinary mortals.

Nothing has harmed the quality of individual life in modern society more than the misbegotten belief that human suffering is driven by biological and genetic causes and can be rectified by taking drugs or undergoing electroshock therapy. ... If I wanted to ruin someone's life, I would convince the person that that biological psychiatry is right - that relationships mean nothing, that choice is impossible, and that the mechanics of a broken brain reign over our emotions and conduct. If I wanted to impair an individual's capacity to create empathetic, loving relationships, I would prescribe psychiatric drugs, all of which blunt our highest psychological and spiritual functions.

Since birth we have been able to resonate with other human beings. A newborn cries when in the presence of other crying babies. Bit by bit, empathy – which at first is only a simple instinctual capacity to resonate – develops and becomes the capacity to understand other people’s feelings and points of view, to identify with them. But if this capacity does not develop sufficiently or if it is thwarted, we are in trouble. If we are insensitive to the emotions of others, each relationship becomes an impossible charade. And if we see others not as living subjects but as things, on par with a refrigerator or a street lamp, we allow ourselves to manipulate and even to violate them.

It is therefore a mistake to suppose that a non-figurative work comes out of the unconscious, which is a collection of individual and pre-natal memories. We repeat that it comes from pure intuition, which is at the basis of the subjective-objective dualism.

It is, however, wrong to think that the non-figurative artist finds impressions and emotions received from the outside useless, and regards it even as necessary to fight against them. On the contrary, all that the non-figurative artist receives from the outside is not only useful but indispensable, because it arouses in him the desire to creative that which he only vaguely feels and which he could never represent in a true manner without the contact with visible reality and with the life which surrounds him.

Sexual ecstasy usually arises among dyads, or groups of two, but the ritual ecstasy of primitives emerged within groups generally composed of thirty or more participants. Thanks to psychology and the psychological concerns of Western culture generally, we have a rich language for describing the emotions drawing one person to another--from the most fleeting sexual attraction, to ego-dissolving love, all the way to the destructive force of obsession. What we lack is any way of describing and understanding the love that may exist among dozens of people at a time; and it is this kind of love that is expressed in ecstatic ritual.

Recollection, Repetition, and Working Through. Take, for example, the feeling of being abandoned-not that the adult, who feels lonely and therefore takes tablets or drugs, goes to the movies, visits friends, or telephones unnecessarily, in order to bridge the gap somehow. No, I mean the original feeling in the small infant, who had none of these chances of distraction and whose communication, verbal or proverbial, did not reach the mother. This was not the case because his mother was bad, but because she herself was narcissistically deprived, dependent on a specific echo from the child that was so essential to her, or she herself was a child in search of an object that could be available to her. However paradoxical this may seem, a child is at the mother's disposal A child cannot run away from her as her own mother once did. A child can be so brought up that it becomes what she want it to be. A child can be made to show respect, she can impose her own feelings on him, see herself mirrored in his love and admiration, and feel strong in his presence, but when he becomes too much she can abandon that child to a stranger. The mother can feel herself the center of attention, for her child's eyes follow her everywhere. When a woman had to suppress and repress all these needs in relation to her own mother, they rise from the depth of her unconscious and seek gratification through her own child, however well-educated and well-intentioned she may be, and however much she is aware of what a child needs. The child feels this clearly and very soon forgoes the expression of his own distress. Later, when there feeling of being deserted begin to emerge in analysis of the adult, they are accompanied by such intensity of pain and despair that it is quite clear that these people could not have survived so much pain. That would only have been possible in an empathic, attentive environment, and this they lacked. The same holds true for emotions connected with the Oedipal drama and the entire drive development of the child. All this had to be warded off. But to say that it was absent would be a denial of the empirical evidence we have gained in analysis.

The following points are intended to amplify my meaning: 1. All children are born to grow, to develop, to live, to love, and to articulate their needs and feelings for their self-protection. 2. For their development, children need to the respect and protection of adults who take them seriously, love them, and honestly help them to become oriented in the world. 3. When these vital needs are frustrated and children are, instead, abused for the sake of the adults' needs by being exploited, beaten, punished, taken advantage of, manipulated neglected, or deceived without the intervention of any witness, then their integrity will be lastingly impaired. 4. The normal reactions to such injury should be anger and pain. Since children in this hurtful kind of environment are forbidden to express their anger, however, and since it would be unbearable to experience their pain all alone, they are compelled to suppress their feelings, repress all memory of the trauma, and idealize those guilty of the abuse. Later they will have no memory of what was done to them. 5. Disassociated from the original cause, their feelings of anger, helplessness, despair, longing, anxiety, and pain will find expression in destructive acts against others (criminal behavior, mass murder) or against themselves (drug addiction, alcoholism, prostitution, psychic disorders, suicide). 6. If these people become parents, they will then often direct acts of revenge for their mistreatment in childhood against their own children, whom they use as scapegoats. Child abuse is still sanctioned -- indeed, held in high regard -- in our society as long as it is defined as child-rearing. It is a tragic fact that parents beat their children in order to escape the emotions from how they were treated by their own parents. 7. If mistreated children are not to become criminals or mentally ill, it is essential that at least once in their life they come in contact with a person who knows without any doubt that the environment, not the helpless, battered child, is at fault. In this regard, knowledge or ignorance on the part of society can be instrumental in either saving or destroying a life. Here lies the great opportunity for relatives, social workers, therapists, teachers, doctors, psychiatrists, officials and nurses to support the child and believe in her or him. 8. Till now, society has protected the adult and blamed the victim. It has been abetted in its blindness by theories, still in keeping with the pedagogical principles of our great-grandparents, according to which children are viewed as crafty creatures, dominated by wicked drives, who invent stories and attack innocent parents or desire them sexually. In reality, children tend to blame themselves for their parents' cruelty and to absolve their parents, whom they invariably love [I would say 'need' - SH] of all responsibility. 9. For some years now, it has been possible to prove, through new therapeutic methods, that repressed traumatic experiences of childhood are stored up in the body and, though unconscious, exert an influence even in adulthood. In addition, electronic testing of the fetus has revealed a fact previously unknown to most adults -- that a child responds to and learns both tenderness and cruelty from the very beginning. 10. In the light of this new knowledge, even the most absurd behavior reveals its formerly hidden logic once the traumatic experiences of childhood need no longer remain shrouded in darkness. 11. Our sensitization to the cruelty with which children are treated, until now commonly denied, and to the consequences of such treatment will as a matter of course bring an end to the perpetuation of violence from generation to generation. 12. People whose integrity has not been damaged in childhood, who were protected, respected, and treated with honesty by their parents, will be -- both in their youth and in adulthood -- intelligent, responsive, empathic and highly sensitive. They will take pleasure in life and will not feel any need to kill or even hurt others or themselves. They will use their power to defend themselves, not to attack others. They will not be able to do otherwise than respect and protect those weaker than themselves, including their own children, because this is what they have learned from their own experience, and because it is this knowledge (and not the experience of cruelty) that has been stored up inside them from the beginning. It will be inconceivable to such people that earlier generations had to build up a gigantic war industry in order to feel comfortable and safe in this world. Since it will not be their unconscious drive in life to ward off intimidation experienced at a very early age, they will be able to deal with attempts at intimidation in their adult life more rationally and creatively.

A number of schools around the country are incorporating the teaching of empathy & self-discipline--what social theorists call character education--into their curricula. In New Haven CT, a social development approach is integrated into every public school child's daily routine. Children learn techniques for developing & enhancing social skills, identifying & managing emotions like anger, and solving problems creatively. The program appears to raise grades as well as to improve behavior.

The progressive intellectualization of language, its progressive conversion by the work of grammar and logic into a scientific symbolism... represents not a progressive drying-up of emotion, but its progressive articulation and specialization... We are acquiring new emotions and new means of expressing them.

The minority, the ruling class at present, has the schools and press, usually the Church as well, under its thumb. This enables it to organize and sway the emotions of the masses, and make its tool of them.

I sincerely believe that for the child, and for the parent seeking to guide him, it is not half so important to know as to feel... Once the emotions have been aroused

If facts are the seeds that later produce knowledge and wisdom, then the emotions and the impressions of the senses are the fertile soil in which the seeds must grow.

All emotions are pure which gather you and lift you up; that emotion is impure which seizes only one side of your being and so distorts you.

It seems to me that almost all our sadnesses are moments of tension, which we feel as paralysis because we no longer hear our astonished emotions living. Because we are alone with the unfamiliar presence that has entered us; because everything we trust and are used to is for a moment taken away from us; because we stand in the midst of a transition where we cannot remain standing. That is why the sadness passes: the new presence inside us, the presence that has been added, has entered our heart, has gone into its innermost chamber and is no longer even there, - is already in our bloodstream. And we don't know what it was. We could easily be made to believe that nothing happened, and yet we have changed, as a house that a guest has entered changes. We can't say who has come, perhaps we will never know, but many signs indicate that the future enters us in this way in order to be transformed in us, long before it happens. And that is why it is so important to be solitary and attentive when one is sad: because the seemingly uneventful and motionless moment when our future steps into us is so much closer to life than that other loud and accidental point of time when it happens to us as if from outside. The quieter we are, the more patient and open we are in our sadnesses, the more deeply and serenely the new presence can enter us, and the more we can make it our own, the more it becomes our fate.

How does one put the spiritual significance of music on paper? Music transcends all languages and barriers and is the most beautiful communicative skill one can have. Music makes us all experience different emotions or the Navarasa as we call it. Different types of music, whether it is vocal or instrumental, Eastern or Western, Classical or Pop or folk from any part of the world can all be spiritual if it has the power to stir the soul of a person and transcend time for the moment. It makes one get goose-bumps in the body and mind and equates the highest mental orgasm and the release of grateful tears!