Ideation Quotes

I have been waiting for death all my life. I do not mean that I actively wish to die, just that I do not really want to be alive.

Be wild; that is how to clear the river. The river does not flow in polluted, we manage that. The river does not dry up, we block it. If we want to allow it its freedom, we have to allow our ideational lives to be let loose, to stream, letting anything come, initially censoring nothing. That is creative life. It is made up of divine paradox. To create one must be willing to be stone stupid, to sit upon a throne on top of a jackass and spill rubies from one’s mouth. Then the river will flow, then we can stand in the stream of it raining down.

I used to think it utterly normal that I suffered from “suicidal ideation” on an almost daily basis. In other words, for as long as I can remember, the thought of ending my life came to me frequently and obsessively.

I have never seen battles quite as terrifyingly beautiful as the ones I fight when my mind splinters and races, to swallow me into my own madness, again.

Wanting to die (or 'suicidal ideation'as the experts would have it) goes hand in hand with the illness. It is a symptom of severe depression, not a character failing or moral flaw. Nor is it, truly, a desire to die so much as a fervent wish not to go on living. All depressives understand that distinction.

I was tired of being me.

I will kill myself soon. But until then how do l tame my pain?

I can imagine that the oceanic feeling could become connected with religion later on. That feeling of oneness with the universe which is its ideational content sounds very like a first attempt at the consolations of religion, like another way taken by the ego of denying the dangers it sees threatening it in the external world.

He may attempt suicide, often not with the intent to die but to feel something, to confirm he is alive.

Disruption creates more choice and opportunities for agency. Maintaining relevance then requires constant redefinition, reframing, ideating, prototyping, and testing of our choices.

Skilled therapists and caregivers learn to discriminate between active and passive suicidal ideation, and do not panic and catastrophize when encountering the latter. Instead, the counselor invites the survivor to explore his suicidal thoughts and feelings knowing that in most cases, verbal ventilation of the flashback pain underneath it will deconstruct the suicidality.

Maintaining relevance requires constant redefinition, reframing, ideating, prototyping, and testing of our choices.

pure mind is like the empty sky, without memory, supreme meditation; it is our own nature, unstirring, uncontrived, and wherever that abides is the superior mind, one in buddhahood without any sign, one in view free of limiting elaboration, one in meditation free of limiting ideation, one in conduct free of limiting endeavor, and one in fruition free of limiting attainment. vast! spacious! released as it stands! with neither realization nor non-realization; experience consummate! no mind! it is open to infinity.

I know from my own experience that suicide is not what it seems. Too easy to try to piece together the fragmented life. The spirit torn in bits so that the body follows.

The only question is this: Do you have enough empathy and yearning and desperation to connect to others outside yourself and scream into the void in four-part harmony? Enough brainpower and fine motor control and aesthetic ideation to look at feathers and stones and stuff that comes out of a worm’s more unpleasant holes and see gowns, veils, platform heels? Enough sheer style and excess energy to do something that provides no direct, material benefit to your personal survival, that might even mark you out from the pack as shiny, glittery prey, to do it for no other reason than that it rocks?

There are people who fantasize about suicide, and paradoxically, these fantasies can be soothing because they usually involve either fantasizing about others' reactions to one's suicide or imagining how death would be a relief from life's travails. In both cases, an aspect of the fantasy is to exert control, either over others' views or toward life's difficulties. The writer A. Alvarez stated, " There people ... for whom the mere idea of suicide is enough; they can continue to function efficiently and even happily provided they know they have their own, specially chosen means of escape always ready..." In her riveting 2008 memoir of bipolar disorder, Manic, Terri Cheney opened the book by stating, "People... don't understand that when you're seriously depressed, suicidal ideation can be the only thing that keeps you alive. Just knowing there's an out--even if it's bloody, even if it's permanent--makes the pain bearable for one more day." This strategy appears to be effective for some people, but only for a while. Over longer periods, fantasizing about death leaves people more depressed and thus at higher risk for suicide, as Eddie Selby, Mike Amestis, and I recently showed in a study on violent daydreaming. A strategy geared toward increased feelings of self-control (fantasizing about the effects of one's suicide) "works" momentarily, but ultimately backfires by undermining feelings of genuine self-control in the long run.

Suicide rates have not slumped under the onslaught of antidepressants, mood-stabilizers, anxiolytic and anti-psychotic drugs; the jump in suicide rates suggests that the opposite is true. In some cases, suicide risk skyrockets once treatment begins (the patient may feel not only penalized for a justifiable reaction, but permanently stigmatized as malfunctioning). Studies show that self-loathing sharply decreases only in the course of cognitive-behavioral treatment.

Fee-fi-fo-fum, now I'm borrowed, now I'm numb.

I spent most of my life believing l was crazy because all the crazy things I experienced in childhood were treated as nonexistent or normal. This belief colored every decision made, from something so basic as what to wear today, to the more esoteric boundaries of whether I should kill myself. I understood very well that killing myself under the wrong circumstances would establish my insanity forever. So I analyzed every word, every gesture, before committing myself. (Which probably accounts for why I am alive today.)

as masters of technical weapons we are fighting the environment as if we still believed ourselves to be strangers on the earth, sent down into this world from a purely abstract, ideational, and spiritual heaven.

SUICIDAL IDEATION. That would be a good band name, I think.

In many ways, ideation has been the way that businesses cope and survive.

Value has to be at the heart of business ideation because the exchange of value is what business is all about.

If everything you do needs to work on a three-year time horizon, then you’re competing against a lot of people. But if you’re willing to invest on a seven-year time horizon, you’re now competing against a fraction of those people… Just by lengthening the time horizon, you can engage in endeavors that you could never otherwise pursue

As they approach true mastery of the Art of Starving, students will see that eating disorders are merely one part of a broad spectrum of self-harm. Cutting, addiction, suicidal ideation. These are all ways to assert your power. To prove that you're not weak. To show you're strong enough to control your own destiny by destroying yourself.

My foot slipped. A split second. And for that split second, I was falling. In that split second, I didn't panic. I thought, 'oh'. Then Rachel's hand wrapped around my arm and steadied me. 'Thanks,' I stared at the edge . . . Two seconds ago all I could think was, 'oh, thank god, now it's over.

LIA was telling me on a daily basis that a loss of self meant a gain in virtue, and a gain in virtue meant I was drawing closer to God and therefore closer to my true heavenly self. But the means to that end—self-loathing, suicidal ideation, years of false starts—could make you feel lonelier, and less like yourself, than you’d ever felt in your life.

Trying to ideate in business without thinking in terms of value is like trying to ideate in engineering without thinking in terms of physics.

Ideation is one of the most important parts of business and it's a skill every manager, every employee and every executive will benefit from having.

I’ve watched too many Kurosawa movies, she thought, but couldn’t quite abandon the idea. The imagery was a lovely way of turning angst and suicidal ideation into honor and noble sacrifice.

That the very delusion which drove me to a death-loving desperation should so suddenly vanish would seem to indicate that many a suicide might be averted if the person contemplating it could find the proper assistance when such a crisis impends.

I mean, clearly no one would vote for volts until everything else had failed. It’s reserved for those languishing in the suicidal ideation lounge, and I had never been truly suicidal. Not that I haven’t, on occasion, thought it might be an improvement over the all-too-painful present if I could be deadish for maybe just a teeny little bit of it. You know, like a really good sleep, after which I’d wake refreshed and equal to whatever the problem had been, that problem would have now vanished.

Even when they're not stoned, adolescents live in a world of ideation of their own making and follow trains of thought to extreme conclusions, despite overwhelming evidence that they're just plain wrong

1. Watch—What’s happening? What’s working and what’s not? 2. Ideate—What could you improve? What are your options? 3. Guess—Based on what you’ve learned so far, which of your ideas do you think will make the biggest impact? 4. Which?—Decide which change to make. 5. Act—Actually make the change. 6. Measure—What happened? Was the change positive or negative? Should you keep the change, or go back to how things were before this iteration? Iteration is a cycle—

Teddy wondered, and not for the first time, not by a long shot, if this was the day that missing her would finally be too much for him.

My best ideas come in the shower, where I’m showered with water, but also ideas.

Ideas, well exececuted, have the power to spark revolutionary new ways of being that improve and enrich life.

No writer, in truth, is ever really a free agent. What he does in his trade is determined not only by his immediate environment and the ideational currents of his time, but also and more especially by the play of inherited forces and predispositions within him.

People always mean well, but they don’t understand that when you’re seriously depressed, suicidal ideation can be the only thing that keeps you alive. Just knowing there’s an out—even if it’s bloody, even if it’s permanent—makes the pain almost bearable for one more day.

No matter how wonderful an idea may be, the ultimate question is "will the idea be profitable?" If the answer to this question is yes, it's a good idea. If the answer to this question is no, it’s a bad idea.

When I meet kids who suffer, I want to teach them everything I know about the world, which isn’t a lot, and basically amounts to: Go to Harvard. Make hella money. Read contracts before you sign them. Bring two tiny bottles of Kahlúa and a tiny bottle of mouthwash when you have to go with your parents to their biopsy results. I follow my own advice while trying to hold off on the suicidal ideation while trying to be as socially fucking mobile as socially fucking possible and then these kids fucking find me, and what do I do, but invite them into my heart and tell them, babes, go to school, climb the ranks, kill the salutatorian, make it look like an accident, and in your valedictory address, remind your school that cops are pigs, and ICE are Nazis, and you are John at the foot of the cross, Jesus’s most loved apostle, maybe his lover, and you’re in the holy word, escape to my home for some chamomile tea and RuPaul, there will always be room for you, I love you and forever will.

I wonder ... if people think of suicidal ideation as thoughts that are obviously sinister. If they assume the voice comes in a snake hiss or a demon's warped bass. Does it occur to them that it could sound like the friend who nudges you at a bad, crowded party and whispers, conspiratorially, "Hey, lets get out of here". Do [they] consider how well you have to know yourself to see that moment for what it is and whisper back, "You are not my real friend".

There are several specific things that the church can do. First, it should try to get to the ideational roots of race hate, something that the law cannot accomplish. All race prejudice is based upon fears, suspicions, and misunderstandings, usually groundless. The church can be of immeasurable help in giving the popular mind direction here. Through its channels of religious education, the church can point out the irrationality of these beliefs. It can show that the idea of a superior or inferior race is a myth that has been completely refuted by anthropological evidence. It can show that Negroes are not innately inferior in academic, health, and moral standards. It can show that, when given equal opportunities, Negroes can demonstrate equal achievement.

There is a strange idea abroad, held by all monetary cranks, that credit is something a banker gives to a man. Credit, on the contrary, is something a man already has. He has it, perhaps, because he already has marketable assets of a greater cash value than the loan for which he is asking. Or he has it because his character and past record have earned it. He brings it into the bank with him. That is why the banker makes him the loan. The banker is not giving something for nothing.

The importance of right view can be gauged from the fact that our perspectives on the crucial issues of reality and value have a bearing that goes beyond mere theoretical convictions. They govern our attitudes, our actions, our whole orientation to existence. Our views might not be clearly formulated in our mind; we might have only a hazy conceptual grasp of our beliefs. But whether formulated or not, expressed or maintained in silence, these views have a far-reaching influence. They structure our perceptions, order our values, crystallize into the ideational framework through which we interpret to ourselves the meaning of our being in the world.

In order for an idea to be viable, there has to be a market willing to pay money for that idea, presented as a product or service.

Dream big, ideate karo, there are people with funds, funds is never a challenge.

It was hard to say if the statement was some sort of suicidal ideation, but one could hope.

Adults viewed suicidal ideation as a pathology. But for me it was logic. Weighing the bad against the good, projecting forward to decide if life was worth sticking around for.

He’d been like this all day—sulking, agitated, easily startled—and it was driving me to the point of homicidal ideation.

Ideation is an extremely important part of business.

Masking is an exhausting performance that contributes to physical exhaustion, psychological burnout, depression, anxiety,8 and even suicide ideation.

Ideation is important for innovation. But it is only the first step! Incubation must follow and so must acceleration for the circle of innovation to reach completion,or else, you risk expiration.

bit is about how an intrusive suicidal ideation can show up when you least expect it, how true deep despair appears out of nowhere. That is terrifying because it feels like a killer on the loose.

In this way the one Soul may develop or evolve or express an innumerable variety of ideas: for in response to whatever it meets, the living and active Soul ideates, or gives rise to a representation. Thus,

Fuck them all. I ought to have that tattooed on my forehead, for all the times I've thought it. Usually I am in transit, speeding in my Jeep until my lungs give out. Today, I'm driving ninety-five down 95. I weave in and out of traffic, sewing up a scar. People yell at me behind their closed windows. I give them the finger. It would solve a thousand problems if I rolled the Jeep over an embankment. It's not like I haven't thought about it, you know. On my license, it says I'm an organ donor, but the truth is I'd consider being an organ martyr. I'm sure I'm worth a lot more dead than alive--the sum of the parts equals more than the whole. I wonder who might wind up walking around with my liver, my lungs, even my eyeballs. I wonder what poor asshole would get stuck with whatever it is in me that passes for a heart.

The primary disadvantage of ADHD is that people around you are often inconvenienced, weirded out, or hurt by your behavior, so you're constantly getting judged and punished, which makes you feel like shit. Suicidal ideation is higher in people with ADHD. Self-loathing and self-medication are endemic. If the rest of the world says you're obnoxious or stupid or just not braining right, loving yourself is an act of rebellion, which is beautiful but exhausting, especially if you're a little kid. With that needy little kid always inside you, your life becomes an epic quest for love--or whatever feels like love in the moment.

We need to move from competitive ideation, trying to push our individual ideas, to collective ideation, collaborative ideation. It isn’t about having the number one best idea, but having ideas that come from, and work for, more people.

Immediate reality is conditional upon individual consciousness. Thus the individual real existence of man also lies first and foremost in his consciousness. But this is as such necessarily ideational, and thus conditioned by the intellect and by the sphere and substance of the intellect's activity. The degree of clarity of consciousness, and consequently of thought, can therefore be regarded as the degree of reality of existence. But this degree of thought, or of clear consciousness of ones own existence and that of others, varies very greatly within the human race itself according to the measure of natural intellectual power, the extent to which this is developed, and the amount of leisure available for reflection. - On Psychology

Many aspects of positive schizotypy -magical thinking, paranoid ideation, and the tendency to form novel and unusual ideas and express them in idiosyncratic ways- can contribute to a compelling leader personality, often with religious or messianic overtones.

Both the suicidal and non-suicidal are often angry with others. One way to discharge this anger is to fantasize about violent revenge. The insults of daily life often cause fantasies of revenge to flare up and quickly subside. The people with these fantasies usually do not act on them; they are not motives or goals. They are involuntary responses to perceived insult—ways of coping with rage. The suicidal, whether or not they attempt, suffer tremendous and persistent pain and anger. That this pain should find its way into their fantasies and dreams is no surprise. This ideation is not a motive for action; it is an alternative to action. Fantasizing about suicide is an effort to delay or avoid suicide, not the activity of formulating a motive, goal, or intention. Fantasies doubtlessly succeed in preventing many attempts.

A sound idea is a form of energy. It can not be destroyed. It evolves from inspiration, to a function of preparation, then determination - till the ideator's dream becomes actualized in real life At the very least, success is a second iteration of the original, unscripted Idea So your idea refinement process needs to be test-driven Test Determine on time if investment in terms of effort and time is worth it Work Smart Fail early, fail often, Success lies on the paths yet to be treaded, Open your mind, Think Disruption, Be Flexible Be AGILE I think this is an idea worth sharing

The novel, then, provides a reduction of the world different from that of the treatise. It has to lie. Words, thoughts, patterns of word and thought, are enemies of truth, if you identify that with what may be had by phenomenological reductions. Sartre was always, as he explains in his autobiography, aware of their being at variance with reality. One remembers the comic account of this antipathy in Iris Murdoch Under the Net, one of the few truly philosophical novels in English; truth would be found only in a silent poem or a silent novel. As soon as it speaks, begins to be a novel, it imposes causality and concordance, development, character, a past which matters and a future within certain broad limits determined by the project of the author rather than that of the characters. They have their choices, but the novel has its end. * ____________________ * There is a remarkable passage in Ortega y Gasset London essay ' History as a System' (in Philosophy and History, ed. Klibansky and Paton, 1936) which very clearly states the issues more notoriously formulated by Sartre. Ortega is discussing man's duty to make himself. 'I invent projects of being and doing in the light of circumstance. This alone I come upon, this alone is given me: circumstance. It is too often forgotten that man is impossible without imagination, without the capacity to invent for himself a conception of life, to "ideate" the character he is going to be. Whether he be original or a plagiarist, man is the novelist of himself... Among... possibilities I must choose. Hence, I am free. But, be it well understood, I am free by compulsion, whether I wish to be or not... To be free means to be lacking in constitutive identity, not to have subscribed to a determined being, to be able to be other than what one was...' This 'constitutive instability' is the human property lacking in the novels condemned by Sartre and Murdoch. Ortega differs from Sartre on the use of the past; but when he says that his free man is, willy-nilly, 'a second-hand God,' creating his own entity, he is very close to Sartre, who says that to be is to be like the hero in a novel. In one instance the eidetic image is of God, in the other of the Hero.

Experts point out that suicidal ideation is frequently accompanied by a self-absorbed, uncommunicative, and withdrawn state of mind, and the individual may be reluctant to discuss what he is thinking. Nevertheless, it’s important to express empathy and concern, and to acknowledge the reality of his pain and hopelessness.

The amnesiac tech press weaves the narrative fallacy around the proceedings, fabricating a make-believe dramatic arc from steely-eyed product ideation to flawless and unhesitating technical execution. What was an improbable bonanza at the hands of the flailing half-blind becomes the inevitable coup of the assured visionary.

How does Kiran Mazumdar-Shaw choose one idea over another? She asks herself seven questions. Do I have a basic understanding of the area? Do I know something about what is happening in the larger space of that idea? How will I build differentiation, particularly if the idea is a common product? How do I make it affordable and at the same time, deliver high value? Wherever there is a collaborator involved in the ideation process, how do I create larger leverage through the relationship beyond just that one idea? Do I know upfront who will be a paying customer and how I will go about marketing my idea? Finally, do I have conviction about the idea?

To be perfectly blunt about it, my choice sometimes is: I can kill myself or I can make a dozen cupcakes. Right so, I'll do the cupcakes and I can kill myself tomorrow.

A product in the marketplace is the result of thought in an inner space and action more than the common place.

If gods are transcendent ideas, then the idea of a god IS a god.

Ideas become inventions become innovations.

Pay careful attention to those ideas that keep coming back to your mind. Ideas left lifeless are ghosts that don't just haunt you, they bite.⁣

The smartest people in the world know that in order to be smart they sometimes have to act on ideas that others might initially perceive as stupid.

The esse in anima, then, is a psychological fact, and the only thing that needs ascertaining is whether it occurs but once, often, or universally in human psychology. The datum which is called “God” and is formulated as the “highest good” signifies, as the term itself shows, the supreme psychic value. In other words it is a concept upon which is conferred, or is actually endowed with, the highest and most general significance in determining our thoughts and actions. In the language of analytical psychology, the God-concept coincides with the particular ideational complex which, in accordance with the foregoing definition, concentrates in itself the maximum amount of libido, or psychic energy. Accordingly, the actual God-concept is, psychologically, completely different in different people, as experience testifies. Even as an idea God is not a single, constant being, and still less so in reality. For, as we know, the highest value operative in a human soul is variously located. There are men “whose God is the belly” (Phil. 3 : 19), and others for whom God is money, science, power, sex, etc. The whole psychology of the individual, at least in its essential aspects, varies according to the localization of the highest good, so that a psychological theory based exclusively on one fundamental instinct, such as power or sex, can explain no more than secondary features when applied to an individual with a different orientation.

I say "despair" because it is a word that can live comfortably in a house without changing the building's purpose. It only changes the mood. "Depression" and "suicidal ideation" and "anxiety" all cast a stage or laboratory light. Even here, in this room. It shifts from paragraph to clinic. Despair recognizes its own ridiculousness, its emotional exaggeration.

Some protectors do eventually dissolve in their current manifestation. Cutting or purging stops. Addition to alcohol or drugs abates. Suicide plans become ideation and finally depart, although none of this happens as linearly as I have stated it. Often, they are first replaced by less harmful protectors, and then those may be able to transform, bringing helpful gifts. Most important for us ... is to welcome these parts, listen to them and let them become our guides ... They will have a better sense of pacing than we do because they are so connected to the wounded ones inside. As the ones in distress have less hold on thoughts, feelings, behaviors and relationships, we can know that less vigilance over the inner world is needed.

1973 was the year of the OPEC oil embargo, the year Richard Nixon announced he was not a crook, the year Edward G. Robinson and Noel Coward died. It was Devin Jones’s lost year. I was a twenty-one-year-old virgin with literary aspirations. I possessed three pairs of bluejeans, four pairs of Jockey shorts, a clunker Ford (with a good radio), occasional suicidal ideations, and a broken heart.

Watch—What’s happening? What’s working and what’s not? Ideate—What could you improve? What are your options? Guess—Based on what you’ve learned so far, which of your ideas do you think will make the biggest impact? Which?—Decide which change to make. Act—Actually make the change. Measure—What happened? Was the change positive or negative? Should you keep the change, or go back to how things were before this iteration?

THE ANTHEM OF HOPE Tiny footprints in mud, metal scraps among thistles Child who ambles barefooted through humanity’s war An Elderflower in mud, landmines hidden in bristles Blood clings to your feet, your wee hands stiff and sore You who walk among trenches, midst our filth and our gore Box of crayons in hand, your tears tumble like crystals Gentle, scared little boy, at the heel of Hope Valley, The grassy heel of Hope Valley. And the bombs fall-fall-fall Down the slopes of Hope Valley Bayonets cut-cut-cut Through the ranks of Hope Valley Napalm clouds burn-burn-burn All who fight in Hope Valley, All who fall in Hope Valley. Bullets fly past your shoulder, fireflies light the sky Child who digs through the trenches for his long sleeping father You plant a kiss on his forehead, and you whisper goodbye Vain corpses, brave soldiers, offered as cannon fodder Nothing is left but a wall; near its pallor you gather Crayon ready, you draw: the memory of a lie Kind, sad little boy, sketching your dream of Hope Valley Your little dream of Hope Valley. Missiles fly-fly-fly Over the fields of Hope Valley Carabines shoot-shoot-shoot The brave souls of Hope Valley And the tanks shell-shell-shell Those who toiled for Hope Valley, Those who died for Hope Valley. In the light of gunfire, the little child draws the valley Every trench is a creek; every bloodstain a flower No battlefield, but a garden with large fields ripe with barley Ideations of peace in his dark, final hour And so the child drew his future, on the wall of that tower Memories of times past; your tiny village lush alley Great, brave little boy, the future hope of Hope Valley The only hope of Hope Valley. And the grass grows-grows-grows On the knolls of Hope Valley Daffodils bloom-bloom-bloom Across the hills of Hope Valley The midday sun shines-shines-shines On the folk of Hope Valley On the dead of Hope Valley From his Aerodyne fleet The soldier faces the carnage Uttering words to the fallen He commends their great courage Across a wrecked, tower wall A child’s hand limns the valley And this drawing speaks volumes Words of hope, not of bally He wipes his tears and marvels The miracle of Hope Valley The only miracle of Hope Valley And the grass grows-grows-grows Midst all the dead of Hope Valley Daffodils bloom-bloom-bloom For all the dead of Hope Valley The evening sun sets-sets-sets On the miracle of Hope Valley The only miracle of Hope Valley (lyrics to "the Anthem of Hope", a fictional song featured in Louise Blackwick's Neon Science-Fiction novel "5 Stars".

The world is broken up by tribalism—the British, the German, the Swiss, the Hindu, the Buddhist, are tribes. See the fact that they are tribes, glorified as nations, and that this tribalism is creating havoc in the world, bringing wars in the world. Each tribe thinks in its own culture opposed to other cultures. But tribalism is the root, not the culture. Observing the fact of that is the action that frees the brain from the condition of tribalism. You see actually, not theoretically or ideationally, the fact that tribalism glorified as nations is one of the causes of war. That is a fact. There are other causes of war, economics and so on, but one of the causes is tribalism. When you see that, perceive that, and see that cannot bring about peace, the very perception frees the brain from its conditioning of tribalism. One of the factors of contention throughout the world is religion. You are a Catholic, I am a Muslim, based on ideas, propaganda of hundreds or thousands of years; the Hindu and the Buddhist ideas are of thousands of years. We have been programmed like a computer. That programming has brought about great architecture, great paintings, great music, but it has not brought peace to mankind. When you see the fact of that, you do not belong to any religion. When there are half a dozen gurus in the same place, they bring about misery, contradiction, conflict: “My guru is better than yours; my group is more sanctified than yours; I have been initiated, you have not.” You know all the nonsense that goes on. So when you see all this around you as an actual fact, then you do not belong to any group, to any guru, to any religion, to any political commitment of ideas. In the serious urgency to live peacefully there must be freedom from all this because they are the causes of dissension, division. Truth is not yours or mine. It does not belong to any church, to any group, to any religion. The brain must be free to discover it. And peace can exist only when there is freedom from fallacy. You know, for most of us, to be so drastic about things is very difficult, because we have taken security in things of illusion, in things that are not facts, and it is very difficult to let them go. It is not a matter of exercising will, or taking a decision: “I will not belong to anything” is another fallacy. We commit ourselves to some group, to an idea, to religious quackery, because we think it is some kind of security for us. In all these things there is no security, and therefore there is no peace. The brain must be secure; but the brain, with its thought, has sought security in things that are illusory.

Partition severed economic and social links, destroying the political, ecological, and demographic balance it had taken the subcontinent hundreds of years to forge. Yet India with far greater social diversities was able to recover from the shock of partition to lay the foundations of a constitutional democracy. With a legacy of many of the same structural and ideational features of the colonial state as its counterpart, Pakistan was unable to build viable institutions that could sustain the elementary processes of a participatory democracy.

In his poetry and prose, Rilke links through various images the affairs of human life to the movements of the cosmos itself. If this conceit seems hyperbolic, it is for Rilke rooted very deeply in his experiences of the world. The result is not esoteric, nor does it relativize and thus implicitly belittle human activity by placing it within a greater, superior—not divine—order. By seeing things rather within a larger, natural (rather than ideological or religious) pattern, Rilke achieves a fundamentally modern secular perspective but does not give up on the possibility that there might be something greater in our lives. Interestingly, Rilke finds evidence of a connectedness to larger, cosmic patterns within our physical, bodily existence. How we breathe, eat, sleep, digest, and love; how we suffer physically or experience pleasure: we are subject to rhythms we cannot totally control. Rilke relies on no ideational frame but understands our existence as that of decidedly earthly, embodied mortals or, in the language of the philosophers whose work he so significantly shaped and inspired, as beings in time.

The proposition that primitive dream imagery might reproduce, albeit imperfectly, the experience of one's ancestors, including their terrors, was rather too existentially charged for post-modern sensitivities, for which the meaningless hypothesis of memory de-junking was much more appealing. Even worse, the notion that one's own ideation, one's own monsters, or indeed oneself as a monster, might be transmitted forward to future generations threatened deeply assumptions about the privacy of the mind and an individual's discretionary power of inviolable concealment over unedifying thoughts.

Psychologist J.P. Guilford, who carried out a long series of systematic psychological studies into the nature of creativity, found that several factors were involved in creative thinking; many of these, as we shall see, relate directly to the cognitive changes that take place during mild manias as well. Fluency of thinking, as defined by Guilford, is made up of several related and empirically derived concepts, measured by specific tasks: word fluency, the ability to produce words each, for example, containing a specific letter or combination of letters; associational fluency, the production of as many synonyms as possible for a given word in a limited amount of time; expressional fluency, the production and rapid juxtaposition of phrases or sentences; and ideational fluency, the ability to produce ideas to fulfill certain requirements in a limited amount of time. In addition to fluency of thinking, Guilford developed two other important concepts for the study of creative thought: spontaneous flexibility, the ability and disposition to produce a great variety of ideas, with freedom to switch from category to category; and adaptive flexibility, the ability to come up with unusual types of solutions to set problems.

If he stayed, it would not be for them--need not be for them--but for himself. And yet each day he did stay. Bored and tense, true, but he stayed. And he discovered thereby how badly he wanted to stay. That the impulse to live was in him stronger than he might have imagined, undiminished by his bleak circumstances.

The ego-feeling we are aware of now is thus only a shrunken vestige of a far more extensive feeling – a feeling which embraced the universe and expressed an inseparable connection of the ego with the external world. If we may suppose that this primary ego-feeling has been preserved in the minds of many people – to a greater or lesser extent – it would co-exist like a sort of counterpart with the narrower and more sharply outlined ego-feeling of maturity, and the ideational content belonging to it would be precisely the notion of limitless extension and oneness with the universe – the same feeling as that described by my friend as “oceanic.

I am very often asked why, at the age of eighty-five, I continue to practice. Tip number eighty-five (sheer coincidence that I am now eighty-five years old) begins with a simple declaration: my work with patients enriches my life in that it provides meaning in life. Rarely do I hear therapists complain of a lack of meaning. We live lives of service in which we fix our gaze on the needs of others. We take pleasure not only in helping our patients change, but also in hoping their changes will ripple beyond them toward others. We are also privileged by our role as cradlers of secrets. Every day patients grace us with their secrets, often never before shared. The secrets provide a backstage view of the human condition without social frills, role-playing, bravado, or stage posturing. Being entrusted with such secrets is a privilege given to very few. Sometimes the secrets scorch me and I go home and hold my wife and count my blessings. Moreover, our work provides the opportunity to transcend ourselves and to envision the true and tragic knowledge of the human condition. But we are offered even more. We become explorers immersed in the grandest of pursuits—the development and maintenance of the human mind. Hand in hand with patients, we savor the pleasure of discovery—the “aha” experience when disparate ideational fragments suddenly slide smoothly together into a coherent whole. Sometimes I feel like a guide escorting others through the rooms of their own house. What a treat it is to watch them open doors to rooms never before entered, discover unopened wings of their house containing beautiful and creative pieces of identity. Recently I attended a Christmas service at the Stanford Chapel to hear a sermon by Rev. Jane Shaw that underscored the vital importance of love and compassion. I was moved by her call to put such sentiments into practice whenever we can. Acts of caring and generosity can enrich any environment in which we find ourselves. Her words motivated me to reconsider the role of love in my own profession. I became aware that I have never, not once, used the word love or compassion in my discussions of the practice of psychotherapy. It is a huge omission, which I wish now to correct, for I know that I regularly experience love and compassion in my work as a therapist and do all I can to help patients liberate their love and generosity toward others. If I do not experience these feelings for a particular patient, then it is unlikely I will be of much help. Hence I try to remain alert to my loving feelings or absence of such feelings for my patients.

Criteria for Borderline Personality Disorder Frantic efforts to avoid real or imagined abandonment A pattern of intense and unstable interpersonal relationships characterized by alternating between extremes of idealization and devaluation Identity disturbance: markedly and persistently unstable self-image or sense of self Impulsivity in at least two areas that is potentially self-damaging Recurrent suicidal behavior, gestures, or threats, or self-mutilating behavior Affective instability due to a marked reactivity of mood Chronic feelings of emptiness Inappropriate, intense anger or difficulty controlling anger Transient, stress-related paranoid ideation or severe dissociative symptoms

SCP-3125 is adapted for survival in an ideatic ecology considerably more violent and hostile than our own. (Here, "our own" refers to human head space: the set of all ideas which humans have or are biologically capable of having.) Because humans have no natural exposure to ideas as aggressive as SCP-3125, human minds have no protective evolutionary adaptations against it. Individuals possessed of SCP-3125 become incapable of entertaining weaker, "conventional" ideas, and become instead wholly bodily subordinate to the purpose of serving and disseminating the core concepts of SCP-3125. In addition, although undergoing no outwardly visible physical alteration, they cease to be externally recognisable as human.

Low inhibition and anxiety “There was no fear, no worry, no sense of reputation and competition, no envy, none of these things which in varying degrees have always been present in my work.” “A lowered sense of personal danger; I don’t feel threatened anymore, and there is no feeling of my reputation being at stake.” “Although doing well on these problems would be fine, failure to get ahead on them would have been threatening. However, as it turned out, on this afternoon the normal blocks in the way of progress seemed to be absent.” 2. Capacity to restructure problem in a larger context “Looking at the same problem with [psychedelic] materials, I was able to consider it in a much more basic way, because I could form and keep in mind a much broader picture.” “I could handle two or three different ideas at the same time and keep track of each.” “Normally I would overlook many more trivial points for the sake of expediency, but under the drug, time seemed unimportant. I faced every possible questionable issue square in the face.” “Ability to start from the broadest general basis in the beginning.” “I returned to the original problem…. I tried, I think consciously, to think of the problem in its totality, rather than through the devices I had used before.” 3. Enhanced fluency and flexibility of ideation “I began to work fast, almost feverishly, to keep up with the flow of ideas.” “I began to draw …my senses could not keep up with my images …my hand was not fast enough …my eyes were not keen enough…. I was impatient to record the picture (it has not faded one particle). I worked at a pace I would not have thought I was capable of.” “I was very impressed with the ease with which ideas appeared (it was virtually as if the world is made of ideas, and so it is only necessary to examine any part of the world to get an idea). I also got the feeling that creativity is an active process in which you limit yourself and have an objective, so there is a focus about which ideas can cluster and relate.” “I dismissed the original idea entirely, and started to approach the graphic problem in a radically different way. That was when things started to happen. All kinds of different possibilities came to mind….” “And the feeling during this period of profuse production was one of joy and exuberance…. It was the pure fun of doing, inventing, creating, and playing.

As Mia Mingus wrote in her essay “You Are Not Entitled to Our Deaths”: “We know the state has failed us. We are currently witnessing the pandemic state-sanctioned violence of murder, eugenics, abuse and bone-chilling neglect in the face of mass suffering, illness, and death.29 In my and many others’ nightmares, this is a final solution for disabled people: all COVID mitigation strategies are thrown out the window so abled people can shop, work, and watch football, and disabled people either die or stay within our immune-safer bubbles for the rest of our lives. I believe in disabled resilience, but my suicidal ideation popped up again when I thought about that. I don’t want a future where I never get to have in-person communion with people I love again, where I get harassed for wearing my N95 in the supermarket, and/or where most of the people I love are living with even more disability from long COVID with no government support, or are dead.

It is the exceptional novelist today who would say of himself, as Henry James did, that he ‘loved the story as story’, by which James meant the story apart from any overt ideational intention it might have, simply as, like any primitive tale, it brings into play what he called ‘the blessed faculty of wonder’. Already in James’s day, narration as a means by which the reader was held spellbound, as the old phrase put it, had come under suspicion. And the dubiety grew to the point where Walter Benjamin could say some three decades ago that the art of story-telling was moribund. T. S. Eliot’s famous earlier statement, that the novel had reached its end with Flaubert and James, would seem to be not literally true; the novel does seem to persist in some sort of life. But we cannot fail to see how uneasy it is with the narrative mode, which once made its vital principle, and how its practitioners seek by one device or another to evade or obscure or palliate the act of telling.

A large brand will typically spend between 10 and 20 percent of their media buy on creative,” DeJulio explains. “So if they have a $500 million media budget, there’s somewhere between $50 to $100 million going toward creating content. For that money they’ll get seven to ten pieces of content, but not right away. If you’re going to spend $1 million on one piece of content, it’s going to take a long time—six months, nine months, a year—to fully develop. With this budget and timeline, brands have no margin to take chances creatively.” By contrast, the Tongal process: If a brand wants to crowdsource a commercial, the first step is to put up a purse—anywhere from $50,000 to $200,000. Then, Tongal breaks the project into three phases: ideation, production, and distribution, allowing creatives with different specialties (writing, directing, animating, acting, social media promotion, and so on) to focus on what they do best. In the first competition—the ideation phase—a client creates a brief describing its objective. Tongal members read the brief and submit their best ideas in 500 characters (about three tweets). Customers then pick a small number of ideas they like and pay a small portion of the purse to these winners. Next up is production, where directors select one of the winning concepts and submit their take. Another round of winners are selected and these folks are given the time and money to crank out their vision. But this phase is not just limited to these few winning directors. Tongal also allows anyone to submit a wild card video. Finally, sponsors select their favorite video (or videos), the winning directors get paid, and the winning videos get released to the world. Compared to the seven to ten pieces of content the traditional process produces, Tongal competitions generate an average of 422 concepts in the idea phase, followed by an average of 20 to 100 finished video pieces in the video production phase. That is a huge return for the invested dollars and time.

The issues of antidepressant-associated suicide has become front-page news, the result of an analysis suggesting a link between medication use and suicidal ideation among children, adolescents, a link between medication use and suicidal ideation among children, adolescents, and adults up to age 24 in short term (4 to 16 weeks), placebo-controlled trials of nine newer antidepressant drugs. The data from trials involving more than 4.4(K) patients suggested that the average risk of suicidal thinking or behavior (suicidality) during the first few months of treatment in those receiving antidepressants was 4 percent, twice the placebo risk of 2 percent. No suicides occured in these trials. The analysis also showed no increase in suicide risk among the 25 to 65 age group. Antidepressants reduced suicidality among those over age 65. Following public hearings on the subject, in October 2004, the FDA requested the addition of “black box” warnings—the most serious warning placed on the labeling of a prescription medication—to all antidepressant drugs, old and new.

THE DAY HAD GONE BY JUST AS DAYS GO BY. I had killed it in accordance with my primitive and retiring way of life. I had worked for an hour or two and perused the pages of old books. I had had pains for two hours, as elderly people do. I had taken a powder and been very glad when the pains consented to disappear. I had lain in a hot bath and absorbed its kindly warmth. Three times the mail had come with undesired letters and circulars to look through. I had done my breathing exercises, but found it convenient today to omit the thought exercises. I had been for an hour's walk and seen the loveliest feathery cloud patterns penciled against the sky. That was very delightful. So was the reading of the old books. So was the lying in the warm bath. But, taken all in all, it had not been exactly a day of rapture. No, it had not even been a day brightened with happiness and joy. Rather, it had been just one of those days which for a long while now had fallen to my lot; the moderately pleasant, the wholly bearable and tolerable, lukewarm days of a discontented middle-aged man; days without special pains, without special cares, without particular worry, without despair; days when I calmly wonder, objective and fearless, whether it isn't time to follow the example of Adalbert Stifter and have an accident while shaving.

She never knew what to expect: a lecture from a visiting doctor on the gory specifics of the procedure, complete with jars of fetuses in formaldehyde; an "ideation session" where they had to imagine alternate futures for their aborted children; a holovid showing bloody, half-aborted babies trying to crawl out of their mothers' wombs.

It is known that people who let go of negativity, calm themselves, listen carefully, and pay attention to their emotional, physical and spiritual health are more likely to have flashes of inspiration.

Remarkably, in the vast majority of companies (not the ones that are good at product), the actual product teams don't do much ideation themselves. This is because what's really going on is that the ideas are already handed to the product teams in the form of prioritized features on product roadmaps, where most of the items on those roadmaps are coming either from requests from big customers (or prospective customers), or from company stakeholders or execs. Unfortunately, these are rarely the quality of ideas we're looking for.

Knowing is not an ideational affair, or a capacity that is the exclusive birthright of the human. Knowing is a material practice, a specific engagement of the world where part of the world becomes differentially intelligible to another part of the world in its differential accountability to or for that of which it is a part. Hence, knowing is not a play of ideas within the mind of a Cartesian subject that stands outside the physical world the subject seeks to know In my naturalistic conception, knowing is a physical practice of engagement, and as with other physical processes, there should be an account of it within our scientific theory.

Trolls are not entirely a bad thing. They are a contrast to your own ideations, letting you see the shadows caused by their still rough edges. Without them, everything would just be a flat greyness. Not to say their methods are acceptable. They aim to hurt because they themselves fear seeing flaws in their own thoughts, or they are unwilling to accept that different does not mean wrong. Conflict is not something that needs to be avoided, and there are many ways to find the ideal. - The Malwatch

They are a contrast to your own ideations, letting you see the shadows caused by their still rough edges. Without them, everything would just be a flat greyness. -The Malwatch