Interpersonal Deep Quotes

Never presume to know a person based on the one dimensional window of the internet. A soul can’t be defined by critics, enemies or broken ties with family or friends. Neither can it be explained by posts or blogs that lack facial expressions, tone or insight into the person’s personality and intent. Until people “get that”, we will forever be a society that thinks Beautiful Mind was a spy movie and every stranger is really a friend on Facebook.

For all his inner suffering, the narcissist has many traits that make for success in bureaucratic institutions, which put premium on the manipulation of interpersonal relations, discourage the formation of deep personal attachments, and at the same time provide the narcissist with the approval he needs in order to validate his self-esteem.

Suppose you have placed “doubt” at the foundation of your interpersonal relations. That you live your life doubting other people—doubting your friends and even your family and those you love. What sort of relationship could possibly arise from that? The other person will detect the doubt in your eyes in an instant. He or she will have an instinctive understanding that “this person does not have confidence in me.” Do you think one would be able to build some kind of positive relationship from that point? It is precisely because we lay a foundation of unconditional confidence that it is possible for us to build a deep relationship.

I have another self … weltering in tears … I carry it deep inside me like a wound.

Social media has given us the ability to twist the facts on a sweeping scale, transforming us into our own personal publicists and political spin doctors while provoking deep-seated misunderstanding and interpersonal division.

One of the positives to being visibly damaged is that people can sometimes forget you’re there, even when they’re interfacing with you. You almost get to eavesdrop. It’s almost like they’re like: If nobody’s really in there, there’s nothing to be shy about. That’s why bullshit often tends to drop away around damaged listeners, deep beliefs revealed, diary-type private reveries indulged out loud; and, listening, the beaming and brady-kinetic boy gets to forge an interpersonal connection he knows only he can truly feel, here.

Cassandra Dahnke and Tomas Spath, write: Civility is claiming and caring for one’s identity, needs, and beliefs without degrading someone else’s in the process….[Civility] is about disagreeing without disrespect, seeking common ground as a starting point for dialogue about differences, listening past one’s preconceptions, and teaching others to do the same. Civility is the hard work of staying present even with those with whom we have deep-rooted and fierce disagreements. It is political in the sense that it is a necessary prerequisite for civic action. But it is political, too, in the sense that it is about negotiating interpersonal power such that everyone’s voice is heard, and nobody’s is ignored.

This shift from intellectual to embodied compassion is at the heart of deep forgiveness, or what we call compassionate release that gives us the gift of not needing to fend off the ones who hurt us anymore. It is a letting go at a different depth.

When clients relinquish symptoms, succeed in achieving a personal goal, or make healthier choices for themselves, subsequently many will feel anxious, guilty, or depressed. That is, when clients make progress in treatment and get better, new therapists understandably are excited. But sometimes they will also be dismayed as they watch the client sabotage her success by gaining back unwanted weight or missing the next session after an important breakthrough and deep sharing with the therapist. Thus, loyalty and allegiance to symptoms—maladaptive behaviors originally developed to manage the “bad” or painfully frustrating aspects of parents—are not maladaptive to insecurely attached children. Such loyalty preserves “object ties,” or the connection to the “good” or loving aspects of the parent. Attachment fears of being left alone, helpless, or unwanted can be activated if clients disengage from the symptoms that represent these internalized “bad” objects (for example, if the client resolves an eating disorder or terminates a problematic relationship with a controlling/jealous partner). The goal of the interpersonal process approach is to help clients modify these early maladaptive schemas or internal working models by providing them with experiential or in vivo re-learning (that is, a “corrective emotional experience”). Through this real-life experience with the therapist, clients learn that, at least sometimes, some relationships can be different and do not have to follow the same familiar but problematic lines they have come to expect.

When such resonance is enacted with positive regard, a deep feeling of coherence emerges with the subjective sensation of harmony. When

This was the unexpected ... unforeseeable resolution of the paradox ... her personal goodness was no longer the issue because it had been replaced by the sweetness of relationship.

The most common secret is a deep conviction of basic inadequacy - a feeling that one is basically incompetent, that one bluffs one's way through life. Next in frequency is a deep sense of interpersonal alienation - that, despite appearances, one really does not, or cannot care for or love another person. The third most frequent category is some variety of sexual secret.

Each time we offer a reflection, we are also quietly repairing/disconfirming attachment wounds that always contain elements of our parents or others not being able to see us because of their own injuries.

Several years ago, upon completing a major part of this treatise, I decided that I had better shelve the thing, despite my deep conviction about the need for this dimension of open and frank dissertation in contemporary Vaishnava society. I was thinking that perhaps the best place for it would be in a grantha­samadhi. After all, Srila Prabhupada had requested me to write a book. He didn't say anything about taking it to the press. I thought it better to safeguard the peaceful prosecution of my bhajana by avoiding the likelihood of provoking certain anticipated institutional and interpersonal hostilities toward myself.

Civility is claiming and caring for one’s identity, needs, and beliefs without degrading someone else’s in the process….[ Civility] is about disagreeing without disrespect, seeking common ground as a starting point for dialogue about differences, listening past one’s preconceptions, and teaching others to do the same. Civility is the hard work of staying present even with those with whom we have deep-rooted and fierce disagreements. It is political in the sense that it is a necessary prerequisite for civic action. But it is political, too, in the sense that it is about negotiating interpersonal power such that everyone’s voice is heard, and nobody’s is ignored.

We are never too old or too wounded to receive healing waves of the personal delight of another. ... at its best, it transcends being delighted with a particular happening and is instead the reflection to us, and often to one another, of an enduring bond that is bigger than any single occurrence between us. When we are small and see that look on our parents faces, there is such an affirmation that we are good, lovable, welcome. These experiences go deep into us and become an implicit foundation for drawing in warm companions throughout our lives.

Fromm-Reichmann described loneliness as “one of the least satisfactorily conceptualized psychological phenomena, not even mentioned in most psychiatric textbooks”—a state in which the “fact that there were people in one’s past life is more or less forgotten, and the possibility that there may be interpersonal relationships in one’s future life is out of the realm of expectation.” Loneliness was such a deep threat, she wrote, that psychiatrists avoided talking about it, because they feared they’d be contaminated by it, too. The experience was nearly impossible to communicate; it was a kind of “naked existence.

The transactional view of psychological stress reminds us that we can be more resistant to stress, more resilient, if we build up our resources and enhance our physical and psychological well-being in general (for example, via regular exercise, meditation, adequate sleep, and the deep connectedness of interpersonal intimacy, to name four of the most important ones) during times when we are not particularly taxed or overwhelmed. This is our biological and psychological “bank account” from which we can withdraw needed resources on some occasions, and to which we can make deposits at other times. This is really what the phrase “healthy lifestyle” implies.

The path of waiting and listening forgoes certainty and exposes us to a sense of tentative unknowing, which is often uncomfortable at best. This may only be tolerable when we have developed some degree of trust in the inherent healing capacity built into the human system and the power of interpersonal receptivity to animate the process. For most of us, this trust arrives because we have experienced it ourselves and can now embody it for others. As this deep learning proceeds in us, we may be able to rest more easily into the waiting because the unknowing is increasingly being held within our expanding window of tolerance. As we are able to work in this way, I believe our people get a felt sense of our profound and enduring respect for their inherent wisdom, something that is likely a unique and healing experience given their history of traumatic relationships. I don't believe I have found any offering that is more empowering than respect.

We often think that an “anger problem” must mean some major personal or interpersonal trouble. We think that the main sins to be solved are the violence, the tantrums, the arguing, the rancor, the deep-seated bitterness, the sour attitude. It’s true, these are serious business. If they remain unsolved, human life becomes a living hell. But in my experience, I’ve found that it’s often best to start with little problems. Disentangle your complaining. Come out to the clear, firm alternative. How on earth does a sour, negative attitude become a sweet, constructive spirit? Learn that and you’ve learned how to live well. You learn the secret of contentment (Philippians 4: 11–12).

We might ask what role relational neuroscience plays in these kinds of experiences. For me, it begins with the body. Cultivating an understanding -- and most importantly a felt sense -- of these neural pathways helps us attune body to body with our people as they enter these deeper, more challenging realms. Through resonance, our capacity to attend to our bodies while remaining in a ventral state gradually becomes theirs. An indispensable support comes from our left hemisphere's deepening understanding of the particulars of the healing process. The stability this provides helps our right stay as engaged as possible in the relationship with all its emerging uncertainty. When Joshua became so suddenly depressed, Jaak Panksepp came to mind, so I could remain curious rather than scared. When Caroline entered increasingly intense states with her mother, Stephen Porges helped me remain mindful of our joined windows of tolerance and the necessity of staying in connection for co-regulation and disconfirmation to occur. The whole process of leading, following and responding rests on his statement, "Safety IS the treatment". In the broadest way, Dan Siegel's voice fosters deep acquaintance with the principles of interpersonal neurobiology, which supports hope for healing, confidence in our inherent health, and appreciation for our co-organizing brains. Each of these strands of knowledge increases our trust in the process. You may sense yourself adding to the list those that have been most helpful for you.

Jobs’s engagement with Eastern spirituality, and especially Zen Buddhism, was not just some passing fancy or youthful dabbling. He embraced it with his typical intensity, and it became deeply ingrained in his personality. “Steve is very much Zen,” said Kottke. “It was a deep influence. You see it in his whole approach of stark, minimalist aesthetics, intense focus.” Jobs also became deeply influenced by the emphasis that Buddhism places on intuition. “I began to realize that an intuitive understanding and consciousness was more significant than abstract thinking and intellectual logical analysis,” he later said. His intensity, however, made it difficult for him to achieve inner peace; his Zen awareness was not accompanied by an excess of calm, peace of mind, or interpersonal mellowness.

We need a new level, a deeper level of thinking—a paradigm based on the principles that accurately describe the territory of effective human being and interacting—to solve these deep concerns. This new level of thinking is what The 7 Habits of Highly Effective People is about. It’s a principle-centered, character-based, “inside-out” approach to personal and interpersonal effectiveness. “Inside-out” means to start first with self; even more fundamentally, to start with the most inside part of self—with your paradigms, your character, and your motives. It says if you want to have a happy marriage, be the kind of person who generates positive energy and sidesteps negative energy rather than empowering it. If you want to have a more pleasant, cooperative teenager, be a more understanding, empathic, consistent, loving parent. If you want to have more freedom, more latitude in your job, be a more responsible, a more helpful, a more contributing employee. If you want to be trusted, be trustworthy. If you want the secondary greatness of recognized talent, focus first on primary greatness of character. The inside-out approach says that private victories

My husband and I have been a part of the same small group for the past five years.... Like many small groups, we regularly share a meal together, love one another practically, and serve together to meet needs outside our small group. We worship, study God’s Word, and pray. It has been a rich time to grow in our understanding of God, what Jesus has accomplished for us, God’s purposes for us as a part of his kingdom, his power and desire to change us, and many other precious truths. We have grown in our love for God and others, and have been challenged to repent of our sin and trust God in every area of our lives. It was a new and refreshing experience for us to be in a group where people were willing to share their struggles with temptation and sin and ask for prayer....We have been welcomed by others, challenged to become more vulnerable, held up in prayer, encouraged in specific ongoing struggles, and have developed sweet friendships. I have seen one woman who had one foot in the world and one foot in the church openly share her struggles with us. We prayed that God would show her the way of escape from temptation many times and have seen God’s work in delivering her. Her openness has given us a front row seat to see the power of God intersect with her weakness. Her continued vulnerability and growth in godliness encourage us to be humble with one another, and to believe that God is able to change us too. Because years have now passed in close community, God’s work can be seen more clearly than on a week-by-week basis. One man who had some deep struggles and a lot of anger has grown through repenting of sin and being vulnerable one on one and in the group. He has been willing to hear the encouragement and challenges of others, and to stay in community throughout his struggle.... He has become an example in serving others, a better listener, and more gentle with his wife. As a group, we have confronted anxiety, interpersonal strife, the need to forgive, lust, family troubles, unbelief, the fear of man, hypocrisy, unemployment, sickness, lack of love, idolatry, and marital strife. We have been helped, held accountable, and lifted up by one another. We have also grieved together, celebrated together, laughed together, offended one another, reconciled with one another, put up with one another,...and sought to love God and one another. As a group we were saddened in the spring when a man who had recently joined us felt that we let him down by not being sensitive to his loneliness. He chose to leave. I say this because, with all the benefits of being in a small group, it is still just a group of sinners. It is Jesus who makes it worth getting together. Apart from our relationship with him...,we have nothing to offer. But because our focus is on Jesus, the group has the potential to make a significant and life-changing difference in all our lives. ...When 7 o’clock on Monday night comes around, I eagerly look forward to the sound of my brothers and sisters coming in our front door. I never know how the evening will go, what burdens people will be carrying, how I will be challenged, or what laughter or tears we will share. But I always know that the great Shepherd will meet us and that our lives will be richer and fuller because we have been together. ...I hope that by hearing my story you will be encouraged to make a commitment to become a part of a small group and experience the blessing of Christian community within the smaller, more intimate setting that it makes possible. 6

With regard to complex trauma survivors, self-determination and autonomy require that the therapist treat each client as the "authority" in determining the meaning and interpretation of his or her personal life history, including (but not limited to) traumatic experiences (Harvey, 1996). Therapists can inadvertently misappropriate the client's authority over the meaning and significance of her or his memories (and associated symptoms, such as intrusive reexperiencing or dissociative flashbacks) by suggesting specific "expert" interpretations of the memories or symptoms. Clients who feel profoundly abandoned by key caregivers may appear deeply grateful for such interpretations and pronouncements by their therapists, because they can fulfill a deep longing for a substitute parent who makes sense of the world or takes care of them. However, this delegation of authority to the therapist can backfire if the client cannot, or does not, take ownership of her or his own memories or life story by determining their personal meaning.Moreover, the client can be trapped in a stance of avoidance because trauma memories are never experienced, processed, and put to rest. Helping a client to develop a core sense of relational security and the capacity to regulate (and recover from) extreme hyper- or hypoarousal is essential if the client is to achieve a self-determined and autonomous approach to defining the meaning and impact of trauma memories, a crucial goal of posttraumatic therapy.

interpersonal level? If a mind controller finds a victim who is desperately craving something in their life, usually the fulfillment of some deep emotional need, the manipulator will be able to control their mind with greater ease. If, for example, a victim has

Despite those affected by Asperger’s being considered at the mild end of the autistic spectrum, suggesting only a minor display of symptoms, we need to remember that they are often still easily discouraged by the stress of social factors and still display a deep disability in creating interpersonal relations. Lorna Wing (Fitzgerald 2004) claims that they can appear to be “delicate, easily hurt and pathetically child-like.” When assessing their behavior, Atwood (2007) notes that they lack the emotional resources to deal with tasks at hand. They are also prone to experience stress caused by their difficulties with adaptability. Their self-esteem can be very low, making them highly self-critical and unable to tolerate errors on their own part. They are also easily discouraged when reality differs from their vision of it, as derived from their own (usually quite rigid) views.

DreamMakers have a deep faith in people in their capabilities, potential, and basic goodness. Interpersonal relationships are precious to them and at the heart of everything they do.

To bring people closer to God, competency and clarity are important, but they are not enough. Of themselves they do not touch hearts deeply. Personal sanctity and goodness do. It is the saints who light fires. There is a direct correlation between the beauty of holiness and the fruitfulness of our work and interpersonal relationships.

Prayer is simply relaxing and delighting in Jesus with no agenda except celebrating the deep affection between you. This interpersonal encounter deepens the sense of our own belovedness and alters our relationships with others.

In Sullivan’s interpersonal framework, the patient is viewed as striving to maintain security in her dealings with others. Past relationships have resulted in deep pain and humiliation; security operations have developed to ward off those dangers in present relationships. The scene of the action is in the patient’s interactions with others.

This way of comprehending the healthy development of the mind reminds us of the Genesis narrative which declares that we mysteriously hewn creatures are both dust and breath (Genesis 2:7); we are inseparably embodied and relational. Furthermore, this feature of integration is reflected in the psalmist’s plea that God would give him an undivided heart (Psalm 86:11), and God’s deep desire to do so while transforming hardened, disintegrated hearts into flexible, connected ones (Ezekiel 11:19). The notion that my mind comprises different parts that function well only when brought together in harmony and only with assistance from someone outside of myself is but one metaphor the writers of Scripture offer, a poetic expression of our embodied neural circuitry operating in an integrated fashion. In the same manner that God intends that our minds grow in maturity and connection, just as we do with each other, it is one of shame’s primary features to disrupt and dis-integrate that very process, functionally leading to either rigid or chaotic states of mind and behavior, lived out intra- and interpersonally.

In a world pulsating with constant motion and demands, the pursuit of health often becomes a beacon guiding us through the tumultuous seas of life. Health is not merely the absence of disease but rather a state of complete physical, mental, and social well-being. It is a precious asset, intricately woven into the fabric of our existence, impacting every facet of our lives. Understanding Health Holistically Health transcends the boundaries of the physical body, encompassing mental and emotional fortitude as well. It is the harmonious interplay between these dimensions that fosters a sense of equilibrium and vitality. Nurturing health, therefore, necessitates a holistic approach that attends to the interconnectedness of mind, body, and spirit. Cultivating Physical Vitality The cornerstone of physical health lies in nurturing our bodies with proper nutrition, regular exercise, and ample rest. A balanced diet rich in fruits, vegetables, lean proteins, and whole grains provides the essential nutrients to fuel our bodies and fortify our immune systems. Likewise, engaging in regular physical activity not only strengthens muscles and bones but also uplifts mood and enhances cognitive function. Adequate sleep is equally paramount, as it rejuvenates our bodies, bolsters immunity, and consolidates memories. Nurturing Mental Well-Being The mind, a sanctuary of thoughts and emotions, demands tender care and cultivation. Mental well-being flourishes in an environment of self-compassion, mindfulness, and resilience. Practicing mindfulness, through meditation or deep breathing exercises, fosters a sense of presence and tranquility, allowing us to navigate the ebb and flow of life with grace. Moreover, cultivating meaningful connections with others, nurturing hobbies and interests, and seeking professional support when needed, are indispensable tools in nurturing mental resilience and fortitude. Embracing Emotional Balance Emotions, the kaleidoscope of human experience, are an intrinsic aspect of our being. Embracing our emotions with openness and acceptance allows us to harness their transformative power, rather than being swept away by their tide. Emotional intelligence, the ability to recognize, understand, and manage our emotions, empowers us to navigate the complexities of interpersonal relationships with empathy and grace. Furthermore, fostering a sense of purpose and meaning in life imbues our existence with a profound sense of fulfillment and contentment, nurturing emotional equilibrium. Cultivating Social Connections Human beings are inherently social creatures, wired for connection and belonging. Cultivating meaningful relationships with family, friends, and community fosters a sense of belonging and support, buffering against the storms of life. Engaging in acts of kindness and compassion not only enriches the lives of others but also nourishes our own sense of well-being and fulfillment. Conclusion In the tapestry of life, health is the golden thread weaving its way through every experience, illuminating our path with vitality and resilience. Nurturing health is not merely a destination but rather an ongoing journey, requiring diligence, self-awareness, and a commitment to holistic well-being. By tending to the interconnected dimensions of mind, body, and spirit, we pave the way for a life imbued with vibrancy, purpose, and fulfillment.

In a world pulsating with constant motion and demands, the pursuit of health often becomes a beacon guiding us through the tumultuous seas of life. Health is not merely the absence of disease but rather a state of complete physical, mental, and social well-being. It is a precious asset, intricately woven into the fabric of our existence, impacting every facet of our lives. Understanding Health Holistically Health transcends the boundaries of the physical body, encompassing mental and emotional fortitude as well. It is the harmonious interplay between these dimensions that fosters a sense of equilibrium and vitality. Nurturing health, therefore, necessitates a holistic approach that attends to the interconnectedness of mind, body, and spirit. Cultivating Physical Vitality The cornerstone of physical health lies in nurturing our bodies with proper nutrition, regular exercise, and ample rest. A balanced diet rich in fruits, vegetables, lean proteins, and whole grains provides the essential nutrients to fuel our bodies and fortify our immune systems. Likewise, engaging in regular physical activity not only strengthens muscles and bones but also uplifts mood and enhances cognitive function. Adequate sleep is equally paramount, as it rejuvenates our bodies, bolsters immunity, and consolidates memories. Nurturing Mental Well-Being The mind, a sanctuary of thoughts and emotions, demands tender care and cultivation. Mental well-being flourishes in an environment of self-compassion, mindfulness, and resilience. Practicing mindfulness, through meditation or deep breathing exercises, fosters a sense of presence and tranquility, allowing us to navigate the ebb and flow of life with grace. Moreover, cultivating meaningful connections with others, nurturing hobbies and interests, and seeking professional support when needed, are indispensable tools in nurturing mental resilience and fortitude. Embracing Emotional Balance Emotions, the kaleidoscope of human experience, are an intrinsic aspect of our being. Embracing our emotions with openness and acceptance allows us to harness their transformative power, rather than being swept away by their tide. Emotional intelligence, the ability to recognize, understand, and manage our emotions, empowers us to navigate the complexities of interpersonal relationships with empathy and grace. Furthermore, fostering a sense of purpose and meaning in life imbues our existence with a profound sense of fulfillment and contentment, nurturing emotional equilibrium. Cultivating Social Connections Human beings are inherently social creatures, wired for connection and belonging. Cultivating meaningful relationships with family, friends, and community fosters a sense of belonging and support, buffering against the storms of life. Engaging in acts of kindness and compassion not only enriches the lives of others but also nourishes our own sense of well-being and fulfillment. Conclusion In the tapestry of life, health is the golden thread weaving its way through every experience, illuminating our path with vitality and resilience. Nurturing health is not merely a destination but rather an ongoing journey, requiring diligence, self-awareness, and a commitment to holistic well-being. By tending to the interconnected dimensions of mind, body, and spirit, we pave the way for a life imbued with vibrancy, purpose, and fulfillment.

In a world pulsating with constant motion and demands, the pursuit of health often becomes a beacon guiding us through the tumultuous seas of life. Health is not merely the absence of disease but rather a state of complete physical, mental, and social well-being. It is a precious asset, intricately woven into the fabric of our existence, impacting every facet of our lives. Understanding Health Holistically Health transcends the boundaries of the physical body, encompassing mental and emotional fortitude as well. It is the harmonious interplay between these dimensions that fosters a sense of equilibrium and vitality. Nurturing health, therefore, necessitates a holistic approach that attends to the interconnectedness of mind, body, and spirit. Cultivating Physical Vitality The cornerstone of physical health lies in nurturing our bodies with proper nutrition, regular exercise, and ample rest. A balanced diet rich in fruits, vegetables, lean proteins, and whole grains provides the essential nutrients to fuel our bodies and fortify our immune systems. Likewise, engaging in regular physical activity not only strengthens muscles and bones but also uplifts mood and enhances cognitive function. Adequate sleep is equally paramount, as it rejuvenates our bodies, bolsters immunity, and consolidates memories. Nurturing Mental Well-Being The mind, a sanctuary of thoughts and emotions, demands tender care and cultivation. Mental well-being flourishes in an environment of self-compassion, mindfulness, and resilience. Practicing mindfulness, through meditation or deep breathing exercises, fosters a sense of presence and tranquility, allowing us to navigate the ebb and flow of life with grace. Moreover, cultivating meaningful connections with others, nurturing hobbies and interests, and seeking professional support when needed, are indispensable tools in nurturing mental resilience and fortitude. Embracing Emotional Balance Emotions, the kaleidoscope of human experience, are an intrinsic aspect of our being. Embracing our emotions with openness and acceptance allows us to harness their transformative power, rather than being swept away by their tide. Emotional intelligence, the ability to recognize, understand, and manage our emotions, empowers us to navigate the complexities of interpersonal relationships with empathy and grace. Furthermore, fostering a sense of purpose and meaning in life imbues our existence with a profound sense of fulfillment and contentment, nurturing emotional equilibrium. Cultivating Social Connections Human beings are inherently social creatures, wired for connection and belonging. Cultivating meaningful relationships with family, friends, and community fosters a sense of belonging and support, buffering against the storms of life. Engaging in acts of kindness and compassion not only enriches the lives of others but also nourishes our own sense of well-being and fulfillment. Conclusion In the tapestry of life, health is the golden thread weaving its way through every experience, illuminating our path with vitality and resilience. Nurturing health is not merely a destination but rather an ongoing journey, requiring diligence, self-awareness, and a commitment to holistic well-being. By tending to the interconnected dimensions of mind, body, and spirit, we pave the way for a life imbued with vibrancy, purpose, and fulfillment.

Traumatized people are afraid of conflict. They fear losing control and ending up on the losing side once again. Conflict is central to theater—inner conflicts, interpersonal conflicts, family conflicts, social conflicts, and their consequences. Trauma is about trying to forget, hiding how scared, enraged, or helpless you are. Theater is about finding ways of telling the truth and conveying deep truths to your audience. This requires pushing through blockages to discover your own truth, exploring and examining your own internal experience so that it can emerge in your voice and body on stage.

I’ll tell you how I stay motivated. I named my anxiety. No seriously. His name is Fred and he’s a fucking pain in the ass. I hate him. He’s annoying, mean, pushy, rude, and he constantly smells like cabbage. Now, I’m not one for real interpersonal violence (unless it’s in the octagon), but when I wake up and I’m in one of my periods of progress, I say to myself, “You’re goin’ down, Fred.” I also love video games, so I make a game out of it. Exposure is like gaining experience, leveling up my character. Getting better at deep breathing is like improving my fireball skill. Learning a new coping skill is similar to stumbling upon some epic imbued weapon. You should see my character at this point… much more badass than my actual outward appearance.

final problem of cognitive therapy is that it is generally a short-term treatment so it is unable to build a strong enough therapeutic alliance to allow the patient to experience the corrective emotional experience. Deep change does not happen when a patient is consciously reflecting on an emotion. Rather it happens when the patient actively experiences the emotion and when a resonating emotionally present therapist recognizes and regulates that emotion, thereby modeling new ways of being with another while one is under stress. There is no interpersonal space for this repair of attachment ruptures in current models of cognitive therapy, where left brain insight dominates over right brain interactive regulation. Coming to the end, Sieff asked Schore what message he would like people to take home from this interview. Schore answered that the earliest stages of life are critical as they form the foundation of everything that follows. Our early attachment relationships, for better or worse, shape our right brain unconscious system and have lifelong consequences. An attuned early attachment relationship enables us to grow an interconnected, well-developed right brain and sets us up to become secure individuals, open to new social and emotional experiences. A traumatic early attachment relationship impairs the development of a healthy right brain and locks us into an emotionally dysregulated, amygdala-driven emotional world. As a result, our only way to defend against intense unregulated emotions is via the over reliance on repression and/or pathological characterological dissociation. Faced with relational stress, we are cut off from the world, from other people, from our emotions, from our bodies and from our sense of self. Our right brains cannot further develop or grow emotionally from our interactions with other right brains. Too many people suffer alone with their desperate pain due to their early relational trauma. For somebody struggling with such emotional dysregulation, the way to emotional security, and to a more vital, alive, and fulfilling life, does not come from making the unconscious conscious – which is essentially a left brain process

One of the basic tenets of Buddhist teachings is the realization of impermanence. The perspective that the self is an unchanging, separate and coherent phenomenon is not accepted in Buddhism. Instead, we are invited to consider, and through insight meditation to experience, the self as a moving assembly of sensations, emotions and thoughts (Hagen 1998). The potential of experiencing self in that way is that we become less attached to the processes of self-construal, as described above, and therefore less engaged in unconscious ‘othering’. In such meditation, we are also invited to notice how we are either averse to or desirous of certain thoughts and emotions in ways that can influence our decisions about what to focus on or what to believe to be true. That level of detailed attention to our inner thoughts and emotions can help reveal the moments when we label and judge stimuli of any kind, and whether we accept an idea or not. If people can bring that greater awareness into the moment of interpersonal interactions, to maintain an orientation towards inter-subjectivity in their relations with others (Irigaray 1985) and a more ‘critical’ interpretation of everyday culture, then there is greater opportunity for disengaging or disrupting systems of oppression and destruction.

Life is hard enough. You were born into a homogeneous wasteland, a society that champions sameness but treats people differently, a culture orchestrated to sell you things. You found a way out, a way of understanding yourself and growing, of breaking through intellectual boundaries, but you carried forth from your upbringing a deep-seated resistance to other sorts of messiness—emotional, interpersonal—and fear of confrontation in any form. You enjoy a theoretical generosity toward humanity, but in many ways you are kind of an asshole.

Although psychoanalysis recognizes that the past shapes both the present and the future, we have seen that an excessive faithfulness to the past can prevent us from gracefully entering the art of living. In this context, every new delight, every novel allegiance, induces us toward this art to the degree that it empowers us to develop a more discerning relationship to our past. This is not a matter of repressing the past, for as I previously indicated, this would merely convert what is traumatic about this past into symptoms and repetition compulsions. Rather, it is a way to go on with our lives without letting the ordeals of the past diminish our aptitude for aliveness in the present. Though the present is always imbued by the dissatisfactions and wounding aggressions of the past, we can learn to hold ourselves open to the myriad existential opportunities that emerge in the course of our ongoing process of fashioning a singular identity. We can, for example, feel deep sorrow or regret about past betrayals, abandonments, lost loves, or missed chances, yet still know how to welcome new loves and interpersonal alliances. Even if it is the case that the best we can accomplish at any given moment is to get one step closer to living the life that we want to live, we can activate our particular art of living to ensure that the step we take is a feisty one.

Civility is claiming and caring for one’s identity, needs, and beliefs without degrading someone else’s in the process….[Civility] is about disagreeing without disrespect, seeking common ground as a starting point for dialogue about differences, listening past one’s preconceptions, and teaching others to do the same. Civility is the hard work of staying present even with those with whom we have deep-rooted and fierce disagreements. It is political in the sense that it is a necessary prerequisite for civic action. But it is political, too, in the sense that it is about negotiating interpersonal power such that everyone’s voice is heard, and nobody’s is ignored.

As we follow and respond, our people have the opportunity to teach us about the intricacies of our multigenerational inner world and the processes that can heal at such a deep level.

At moments of deep uncertainty, I find that I sometimes jump the tracks into taking control, and in those moments, if I can move back toward following, the process often finds its own feet again. All of this has gradually led me to believe that letting go of expectations about the outcome of therapy as much as possible gives the process the most room to show itself.

Relational neuroscience increasingly assures us that we are continually shaping one another's embodied brains, and that the safety provided by deep listening offerings a unique support for engagement. However it is one thing to believe it cognitively and quite another to grow into the practice of this belief.

the implicit is awakening in search of healing rather than trying to harm us

Through resonance and internalization of us as companions, our way of holding them may gradually become the way they are able to hold themselves.

frequently use this perception demonstration in working with people and organizations because it yields so many deep insights into both personal and interpersonal effectiveness. It shows, first of all, how powerfully conditioning affects our perceptions, and our paradigms. If ten seconds can have that kind of impact on the way we see things, what about the

orking with serious mental illness, criminal behavior and substance addiction over the years has forced us to travel into interpersonal realms where few have gone. Over and over, we have had to face our own feelings of vulnerability, helplessness, fear and despair, only to find that, in the end, there is hope. Our experiences, although sometimes terrifying, compelled us to look deep inside ourselves, where we found an unexpected peace. It is through this upheaval and self-scrutiny that we have come to know joy. As therapists, it was a surprise to find out that so much of what we learned academically had so little to do with the reality of working with severely disturbed people. Not once during our academic careers were we ever realistically prepared for the roller-coaster nature of the professional path we were setting out on. We were not told of the horror, the helplessness or the elation we would feel in treating maladies of the human heart. So, when we launched our practice, it was trial by fire. When

orking with serious mental illness, criminal behavior and substance addiction over the years has forced us to travel into interpersonal realms where few have gone. Over and over, we have had to face our own feelings of vulnerability, helplessness, fear and despair, only to find that, in the end, there is hope. Our experiences, although sometimes terrifying, compelled us to look deep inside ourselves, where we found an unexpected peace. It is through this upheaval and self-scrutiny that we have come to know joy. As therapists, it was a surprise to find out that so much of what we learned academically had so little to do with the reality of working with severely disturbed people. Not once during our academic careers were we ever realistically prepared for the roller-coaster nature of the professional path we were setting out on. We were not told of the horror, the helplessness or the elation we would feel in treating maladies of the human heart. So, when we launched our practice, it was trial by fire. When we were finally faced with patients in the depths of despair or the throes of violence-a humbling experience-we learned we had to drop the professional persona and rely on our own intuition. There

concept of factual knowledge is similar to Aristotle’s theoretical wisdom. It involves a deep understanding of human nature, lifelong development, social norms and their implications, variations in developmental processes and outcomes, interpersonal and intergenerational relations, and identity issues.

WE’RE ALL SEARCHING FOR THE same things in life. We want happiness, success, and a sense of purpose. We want to be physically and mentally fit. We want to enjoy deep interpersonal bonds. We want our lives to have direction and meaning. But through bad habits and self-sabotaging behaviors, we can often get in our own way when we attempt to achieve these

Discover the Top Kannada Books: A Voyage Through Rich Heritage and Engaging Narratives In the lively realm of Indian literature, books occupy a unique space. Renowned for their compelling stories and the exploration of intricate themes, these works have significantly influenced the literary scene. For enthusiastic readers and those eager to deepen their appreciation of Karnataka’s culture, the best selling kannada books present a valuable collection just waiting to be explored. A remarkable feature of Kannada literature is its skillful integration of the cultural and traditional aspects of the Kannada-speaking community into captivating tales. Be it the challenges faced by ordinary individuals, the complexities of interpersonal relationships, or sweeping historical narratives, these stories resonate with readers on a profound level. One of the distinguished authors in this field, [Author Name], is celebrated for remarkable creations that merge fact with fiction. Their book, "[Book Title]," has not only reached the top of the popularity charts but has also ignited conversations surrounding [relevant theme or topic]. Readers are captivated by the rich character development and the genuine feel of the settings, making it an essential read for anyone delving into Kannada literature. Another popular title that has won over many is "[Second Book Title]" by [Author Name]. This gripping tale delves into [brief description of the book's plot or themes], immersing readers in a narrative that mirrors both the challenges and victories of its characters. The rich language and heartfelt dialogue have endeared it to many, securing its place in the literary landscape. For poetry enthusiasts, [Poet's Name]’s collection, "[Poetry Title]," is particularly noteworthy. This anthology pays homage to the subtleties of life and nature, utilizing striking imagery and deep emotional resonance. The poetic style captures the core of Kannada culture, with themes that range from love and grief to the beauty of local landscapes. Its lyrical charm and sincere expressions have made it a favorite among poetry aficionados. Non-fiction works in Kannada also receive considerable attention. "[Non-fiction Title]" by [Author Name] explores [topic of non-fiction], offering insights that are informative yet thought-provoking. It illustrates how literature can connect different generations, presenting knowledge in an engaging way. Additionally, books addressing social themes are gaining traction with readers. "[Social Issue Book Title]" confronts [description of the social issue], elevating awareness and encouraging reflection. Such works play a vital role in stimulating discussions around important issues while keeping readers engaged with fascinating stories. Currently, platforms like Veeraloka Books are crucial for showcasing these best-sellers, facilitating access for readers to discover and enjoy high-caliber Kannada literature. The ease of online ordering, complemented by reviews and recommendations, allows readers to find new authors and genres that they may not have encountered previously. The best selling kannada books serve not only as literary pieces but also as portals into the essence of Karnataka's culture and the human experience. As you delve into these titles, you will discover that each book offers a distinct perspective, touching upon personal experiences and societal reflections. Immerse yourself in the world of Kannada literature and see how these narratives continue to influence and inspire readers through the years. Whether you're a devoted fan or new to Kannada literature, a wealth of literary gems awaits your discovery. Happy reading!

In conclusion, it is appropriate to say something about the destiny of the face, in the world that we have entered – a world in which eros is being rapidly detached from inter-personal commitments and redesigned as a commodity. The first victim of this process is the face, which has to be subdued to the rule of the body, to be shown as overcome, wiped out or spat upon. The underlying tendency of erotic images in our time is to present the body as the focus and meaning of desire, the place where it all occurs, in the momentary spasm of sensual pleasure of which the soul is at best a spectator, and no part of the game. In pornography the face has no role to play, other than to be subjected to the empire of the body. Kisses are of no significance, and eyes look nowhere since they are searching for nothing beyond the present pleasure. All this amounts to a marginalization, indeed a kind of desecration, of the human face. And this desecration of the face is also a cancelling out of the subject. Sex, in the pornographic culture, is not a relation between subjects but a relation between objects. And anything that might enter to impede that conception of the sexual act – the face in particular – must be veiled, marred or spat upon, as an unwelcome intrusion of judgement into a sphere where everything goes. All this is anticipated in the pornographic novel, Histoire d’O, in which enslaved and imprisoned women are instructed to ignore the identity of the men who enjoy them, to submit their faces to the penis, and to be defaced by it. A parallel development can be witnessed in the world of sex idols. Fashion models and pop stars tend to display faces that are withdrawn, scowling and closed. Little or nothing is given through their faces, which offer no invitation to love or companionship. The function of the fashion-model’s face is to put the body on display; the face is simply one of the body’s attractions, with no special role to play as a focus of another’s interest. It is characterized by an almost metaphysical vacancy, as though there is no soul inside, but only, as Henry James once wrote, a dead kitten and a ball of string. How we have arrived at this point is a deep question that I must here pass over. But one thing is certain, which is that things were not always so. Sex symbols and sex idols have always existed. But seldom before have they been faceless. One of the most famous of those symbols, Simonetta Vespucci, mistress of Lorenzo da Medici, so captured the heart of Botticelli that he used her as the model for his great painting of the Birth of Venus. In the central figure the body has no meaning other than the diffusion and outgrowth of the soul that dreams in the face – anatomically it is wholly deformed, and a girl who actually looked like this would have no chance in a modern fashion parade. Botticelli is presenting us with the true, Platonic eros, as he saw it – the face that shines with a light that is not of this world, and which invites us to transcend our appetites and to aspire to that higher realm where we are united to the forms – Plato’s version of a world in which the only individuals are souls. Hence the body of Botticelli’s Venus is subservient to the face, a kind of caricature of the female anatomy which nevertheless takes its meaning from the holy invitation that we read in the eyes above.