Intrapersonal Quotes

many people with IQs of 160 work for people with IQs of 100, if the former have poor intrapersonal intelligence and the latter have a high one.

Allow not, the shallow intentions or vile aspirations of others to taint your heart; Love always. - With an abundance of positivity you will counter the negative, always.

The depressed person’s therapist was always extremely careful to avoid appearing to judge or blame the depressed person for clinging to her defenses, or to suggest that the depressed person had in any way consciously chosen or chosen to cling to a chronic depression whose agony made her (i.e., the depressed person’s) every waking hour feel like more than any person could possibly endure. This renunciation of judgment or imposed value was held by the therapeutic school in which the therapist’s philosophy of healing had evolved over almost fifteen years of clinical experience to be integral to the combination of unconditional support and complete honesty about feelings which composed the nurturing professionalism required for a productive therapeutic journey toward authenticity and intrapersonal wholeness. Defenses against intimacy, the depressed person’s therapist’s experiential theory held, were nearly always arrested or vestigial survival-mechanisms; i.e., they had, at one time, been environmentally appropriate and necessary and had very probably served to shield a defenseless childhood psyche against potentially unbearable trauma, but in nearly all cases they (i.e., the defense-mechanisms) had become inappropriately imprinted and arrested and were now, in adulthood, no longer environmentally appropriate and in fact now, paradoxically, actually caused a great deal more trauma and pain than they prevented. Nevertheless, the therapist had made it clear from the outset that she was in no way going to pressure, hector, cajole, argue, persuade, flummox, trick, harangue, shame, or manipulate the depressed person into letting go of her arrested or vestigial defenses before she (i.e., the depressed person) felt ready and able to risk taking the leap of faith in her own internal resources and self-esteem and personal growth and healing to do so (i.e., to leave the nest of her defenses and freely and joyfully fly).

Intrapersonal communication is a reflection of your self-esteem.

Communication can be sent or received through verbal or nonverbal cues.

It is essential that children who are directly or indirectly affected by domestic violence receive psychological care.

When we let tensions fester, or allow familiarity to pass for understanding, we tend to leave parts of ourselves out of our most important relationships.

Intrapersonal communication is the communication of what we are saying unto ourselves.

Intrapersonal communication is a reflection of our daily messages.

She told you all that? To a kid? You must be an ace at intrapersonal relationships.

It takes a certain skill set to be partnered. You have the biological knowledge of the machine. What are the parts, where are they located, how do they work, what do they do? Then there is your intellectual understanding about sex, in history, what you believe about sex, what you were taught about sex. Then there's you intrapersonal skill, your relationship with yourself. Then there are interpersonal skills.

The security (emotional security, spiritual security, intrapersonal security) that you think being thin or lean will provide you is just an illusion. Leanness and weight-loss will not deliver these securities to you.

Existential isolation, a third given, refers to the unbridgeable gap between self and others, a gap that exists even in the presence of deeply gratifying interpersonal relationships. One is isolated not only from other beings but, to the extent that one constitutes one’s world, from world as well. Such isolation is to be distinguished from two other types of isolation: interpersonal and intrapersonal isolation. One experiences interpersonal isolation, or loneliness, if one lacks the social skills or personality style that permit intimate social interactions. Intrapersonal isolation occurs when parts of the self are split off, as when one splits off emotion from the memory of an event. The most extreme, and dramatic, form of splitting, the multiple personality, is relatively rare (though growing more widely recognized); when it does occur, the therapist may be faced (...) with the bewildering dilemma of which personality to cherish.

Louis stared at her, nonplussed. He more than half suspected that one of the things which had kept their marriage together when it seemed as if each year brought the news that two or three of their friends' marriages had collapsed was their respect of the mystery--the half-grasped but never spoken idea that maybe, when you got right down to the place where the cheese binds, there was no such thing as marriage, no such thing as union, that each soul stood alone and ultimately defied rationality. That was the mystery. And no matter how well you thought you knew your partner, you occasionally ran into blank walls or fell into pits. And sometimes (rarely, thank God) you ran into a full-fledged pocket of alien strangeness, something like the clear-air turbulence that can buffet an airliner for no reason at all. An attitude or belief which you had never suspected, one so peculiar (at least to you) that it seemed nearly psychotic. And then you trod lightly, if you valued your marriage and your peace of mind; you tried to remember that anger at such a discovery was the province of fools who really believed it was possible for one mind to know another.

People who are toxic are rarely aware of their own toxicity.

Interacting with someone who is unlike yourself is like looking into a mirror, and it suddenly makes you aware of your own assumptions and attitudes.

Un maestro de tercero básico estaba enseñando a sus alumnos sobre las capas de la tierra.  Decidió incorporar a todas las inteligencias posibles. Primero, contó una historia a los niños sobre un viaje al centro de la tierra (lingüística).  Luego, les pidió explicar cómo se sentirían al participar en un viaje así (intrapersonal). Seguidamente, les pidió que hicieran un modelo con diferentes colores de plastilina mostrando las capas de la tierra (visual, cinética). En la clase de matemáticas les dio problemas relacionados con la temperatura y el grosor de las diferentes capas. En música aprendieron una canción sobre el tema. Finalmente, los dividió en parejas y pidió a cada uno que elaborara 3 preguntas sobre el tema para hacer a su compañero y que contestara las preguntas que el otro le hici

This book deals with four ultimate concerns: death, freedom, isolation, and meaninglessness. The individual's confrontation with each of these facts of life constitutes the content of the existential dynamic conflict. Death. The most obvious, the most easily apprehended ultimate concern is death. We exist now, but one day we shall cease to be. Death will come, and there is no escape from it. It is a terrible truth, and we respond to it with mortal terror. "Everything," in Spinoza's words, "endeavors to persist in its own being";3 and a core existential conflict is the tension between the awareness of the inevitability of death and the wish to continue to be. Freedom. Another ultimate concern, a far less accessible one, is freedom. Ordinarily we think of freedom as an unequivocally positive concept. Throughout recorded history has not the human being yearned and striven for freedom? Yet freedom viewed from the perspective of ultimate ground is riveted to dread. In its existential sense "freedom" refers to the absence of external structure. Contrary to everyday experience, the human being does not enter (and leave) a well-structured universe that has an inherent design. Rather, the individual is entirely responsible for-that is, is the author of-his or her own world, life design, choices, and actions. "Freedom" in this sense, has a terrifying implication: it means that beneath us there is no ground-nothing, a void, an abyss. A key existential dynamic, then, is the clash between' our confrontation with groundlessness and our wish for ground and structure. Existential Isolation. A third ultimate concern is isolation-not interpersonal isolation with its attendant loneliness, or intrapersonal isolation (isolation from parts of oneself), but a fundamental isolation-an isolation both from creatures and from world-which cuts beneath other isolation. No matter how close each of us becomes to another, there remains a final, unbridgeable gap; each of us enters existence alone and must depart from it alone. The existential conflict is thus the tension between our awareness of our absolute isolation and our wish for contact, for protection, our wish to be part of a larger whole. Meaninglessness. A fourth ultimate concern or given of existence is meaninglessness. If we must die, if we constitute our own world, if each is ultimately alone in an indifferent universe, then what meaning does life have? Why do we live? How shall we live? If there is no preordained design for us, then each of us must construct' our own meanings in life. Yet can a meaning of one's own creation be sturdy enough to bear one's life? This existential dynamic conflict stems from the dilemma of a meaning-seeking creature who is thrown into a universe that has no meaning.

Interpersonal intelligence is the ability to understand other people: what motivates them, how they work, how to work cooperatively with them. Successful salespeople, politicians, teachers, clinicians, and religious leaders are all likely to be individuals with high degrees of interpersonal intelligence. Intrapersonal intelligence … is a correlative ability, turned inward. It is a capacity to form an accurate, veridical model of oneself and to be able to use that model to operate effectively in life.10

The following steps have been identified to guide clinicians in the development of case formulations (Greenberg & Goldman, 2007): 1. Identify the presenting problem. 2. Listen to and explore the client’s narrative about the problem. 3. Observe and attend to the client’s style of processing emotions. 4. Gather information about the client’s attachment and identity histories and current relationships and concerns. 5. Identify and respond to the painful aspects of the client’s experiences. 6. Identify markers and when they arise; suggest tasks appropriate to the problem state. 7. Focus on emerging thematic intrapersonal and interpersonal processes and narratives. 8. Attend to clients’ moment-by-moment processing to guide interventions within tasks. CASE

We “create our own reality” by how we choose to make meaning and interpret situations we encounter. Our story creates our feelings, the physiological “warning signs” that we are triggered, and our thoughts about ourselves and others. We are usually unaware of why we created this interpretation and we rarely question its validity or explore the intrapersonal roots that fueled our meaning making. We accept our story as “fact” and are often unaware of how it results in triggered emotions and unconscious reactions.

One way to think about grit is to understand how it relates to other aspects of character. In assessing grit along with other virtues, I find three reliable clusters. I refer to them as the intrapersonal, interpersonal, and intellectual dimensions of character. You could also call them strengths of will, heart, and mind. Intrapersonal character includes grit. This cluster of virtues also includes self-control, particularly as it relates to resisting temptations like texting and video games. What this means is that gritty people tend to be self-controlled and vice versa. Collectively, virtues that make possible the accomplishment of personally valued goals have also been called “performance character” or “self-management skills.” Social commentator and journalist David Brooks calls these “resume virtues” because they’re the sorts of things that get us hired and keep us employed.

We go through life carrying our own cultural baggage, all of it internalized and programmed into our subconscious.

One way to think about grit is to understand how it relates to other aspects of character. In assessing grit along with other virtues, I find three reliable clusters. I refer to them as the intrapersonal, interpersonal, and intellectual dimensions of character. You could also call them strengths of will, heart, and mind.

Gardner's intelligences are: 1. musical-rhythmic, 2. visual-spatial, 3. verbal-linguistic, 5. bodily-kinesthetic (athleticism, dancing, acting), 6. interpersonal (or "social" intelligence), 7. intrapersonal (or self-knowledge), 8. spiritual (think Moses, Jesus, Mohammed, Buddha, for example), 9. moral (ability to solve problems within a moral and ethical frame, think King Solomon), and 10. naturalistic (knowledge of nature, plants, animals, and the sorts of things one might need to know to survive in the wilderness). p124

Howard Gardner's theory of multiple intelligences reframed our understanding of intelligence. He proposed that intelligence is not a single, static IQ score but rather a dynamic array of different types of intelligence, including interpersonal and intrapersonal intelligence.

Selling and teaching demand that you develop your intrapersonal and interpersonal communication skills. You must be able to communicate with yourself as well as with others in a way that makes them buy your offering or benefit from the knowledge you want to impart.

The IQ test was supposed to measure your capacity to think and learn and therefore to predict your success in school. However, contemporary psychologists have debunked this whole idea of a single capacity called intelligence. You have not one but at least seven intelligences, according to Harvard psychologist Howard Gardner. • Linguistic intelligence • Logical-mathematical intelligence • Spatial intelligence • Musical intelligence • Bodily-kinesthetic intelligence • Intrapersonal intelligence (knowing yourself) • Interpersonal intelligence (knowing other people)

Attunement is the act of focusing on another person (or ourselves) to bring into our awareness the internal state of the other in interpersonal attunement (or the self, in intrapersonal attunement). Resonance

the seven learning styles: Social (interpersonal) Solitary (intrapersonal) Visual (spatial) Aural (auditory-musical) Verbal (linguistic) Physical (kinesthetic) Logical (mathematical) Next,

Even though every discernment is unique, your search for data should always involve collecting four kinds of information: Intrapersonal information (from within your unique self). Ask yourself: What are my personality and work preferences? Time, energy, and health? Economic resources? Do I notice that I am having any particular physical responses as I think about the situation? What do I deeply desire? Interpersonal information (through face-to-face relationships). Ask yourself: Who are the people close to me who will be affected by my choice? How will this proposed option be likely to affect my interpersonal relationships, especially with those close to me or with whom I have prior commitments, especially my family? What supporting relationships exist for me personally? Structural information (from pondering those organizations, personal and impersonal, that exist regardless of the individual players). Ask yourself: What structures are in play here? What are their goals, their reasons for existing? What are their dynamics? What would be my role and responsibility in these systems if I were to make the decision I am pondering? How is power exercised? Who or what is marginalized in these structures, and what would they say if they could talk with me? Information from the natural world (from the environment in which we are embedded). Ask yourself: What is the environment—the physical context, both human and natural—like? How does the human-made environment exist within or against the natural world? Is this an environment that invites or repels me? What kind of impact will my actions have on the environment? After you’ve gathered your data, the next step is to interpret it, and it’s helpful to use the same four categories as interpretive lenses: Intrapersonal (your inner response). Ask yourself: Does the data give me energy? excitement? courage? confidence? tranquillity? satisfaction? Or are my reactions to it more like discouragement, anxiety, insecurity, agitation, dissatisfaction? Or, as is often the case, is my response a mixture of the two? Interpersonal (the reactions between you and those persons close to you or who would be affected by your decision). Ask yourself: How do I feel about the possible effects of my proposed decision on those close to me? What do these people say about my proposed option? How do others who are more objective about the choice facing me interpret the information that I have received; do expert interpreters agree or disagree regarding the information I have uncovered? Structural (what an analysis of the institutions, systems, and structures in which you live and work—or into which you would be moving—suggests about the matter at hand). Ask yourself: How will the various systems in my life have to be readjusted if I move in this direction: family, work, school, community involvement, relationship to worshiping community, and so on? What values are these systems preserving, and are these values worth it to me? In what way are the systems likely to resist my proposed change? What price could I pay? How does this feel to me? 4. Natural world (from the largest perspective, that of the grand scheme of things). Ask yourself: Does being in nature tell me anything about my proposed decision? Will it, or how will it, affect the environment? If I could stand on top of the world and look down, how would this decision appear?

In a postmodern society where cultural myths are replaced with corporate-sponsored messages and mass communication, the individual is split across a growing gap between a social, public vision of the self and a private, intrapersonal vision.

When we do not sleep enough or when we are tired or exhausted, for example after a day of work in an open office, it is our reflecting brain that is tired and it is our cognitive resources that are depleted. This is even visible in brain scans where we can see that the part of the brain that moderates the emotional brain is too sleepy to do its job. [321] This not only has a negative impact on the quality of our thinking, but since our reflecting brain then has difficulties regulating our emotional reflex brain our emotions become more primitive and exaggerated, we become over-reactive, over-emotional towards negative stimuli and are much less able to see negative things in their proper context. It also leads to a decrease in emotional intelligence in general and less socially intelligent behavior, due to a lessening of our intrapersonal awareness, interpersonal skills, emotion management, empathy and moral judgment. [322] A well-researched aspect is that with a lack of sleep we have greater difficulties appraising emotional facial expressions, [323] which of course reduces our ability to react in an emotionally and socially intelligent way.

The exploration and construction of a personal history with another person is a powerful, transformative intrapersonal experience. Without memory, there is no self. Meaning is personal experience composed into narratives. However, the narratives brought forth by the patient are generally stereotypes and closed. A central part of what the analyst adds is imagination, a facility with reorganizing and reframing, a capacity to envision different endings, and different futures. If the storylines suggested by the analyst himself are rigid and stereotypes, the analytic process degenerates into sterility and conversion.

2. Mechila: an intrapersonal forgiveness process in which the victim recognizes that what is wanted from the offender will not or cannot be attained; the victim may wish to process the unpaid debt and release that debt, along with the emotional pain that accompanies the debt.

I told myself that I was used to impermanence, that attachments would get me exactly nowhere, but then some people stay with you in ways you don't expect and you try to shake them out, shake them away, but your memory won't let you.

Focus on the blessings and the logistics will disappear…

improved intrapersonal and interpersonal intelligence help individuals to develop better peer relationships and engage in collaborative work with better engagement or more productively. Clearly the existence of different forms of multiple intelligence highlight the functions of different parts of the brain as well as integrative operations of some of these functions (Siegal, 2011; Siegel, 2015); for example, linguistic and logical processing involves the left hemisphere, while the spatial and musical functioning mainly uses the right hemisphere (Silverman, 2002).

Intrapersonal intelligence may indicate one’s ability to see inwardly and develop self-awareness (Goleman, 2005; Goleman, 2013; Ludvik et al., 2016a; Tan, 2013; Davis, 2014;

Empathy is an emotion that is prominent in highly evolved individuals and involves the functions of many parts of the brain, as identified by Kazimierz Dabrowski (Battaglia, 2002). Intrapersonal intelligence has a special value in authentic education, as it helps individuals to become self-aware and thus to self-identify themselves based on their individual characteristics. Self-awareness based self-identification can then lead to better interpersonal relationships, as individuals will be able to perceive other members of the society in a more realistic way (Hanson, n.d.), similar to becoming aware of/identifying oneself deeply.

So I focus on that the things I've learned rather than the things I'm not getting to experience. I've noticed that people don't really look you in the eye, because their eyes are somewhere else. Pointed inward. I make it a point to look everyone in the eye so they know I'm seeing them. That's how Kit made me feel-seen. I want to see people. I've also noticed that the more you see people the more they want to trust you with their secrets. Phyllis tells me that she gave a baby boy up for adoption when she was fifteen. A customer tells me that she collects rocks the color of her ex boyfriend's eyes, and that her husband thinks her rock gardens are just a love of minerals. A stranger tells me that she was raped two weeks ago. It goes on and on. When you care, people can feel it.

Significant Seven Perceptions and Skills Strong perceptions of personal capabilities—“I am capable.” Strong perceptions of significance in primary relationships—“I contribute in meaningful ways and I am genuinely needed.” Strong perceptions of personal power or influence over life—“I can influence what happens to me.” Strong intrapersonal skills: the ability to understand personal emotions and to use that understanding to develop self-discipline and self-control. Strong interpersonal skills: the ability to work with others and develop friendships

What I am trying to politely and tactfully say is, long-distance swimming is fucking boring. Actually, it's worse than that. It is mental torture. I think you have to be very comfortable in your own head to enjoy swimming long distance, as it's a very intrapersonal activity.

This movement involves, first of all, that you relinquish all control over your experience. The language used in describing this process is one of surrendering your self to the wisdom of the experiential organism, which, one learns, is often wiser than the conscious self. Thus it involves first of all a trust in your organism. Or to use some interpersonal terms to describe this intrapersonal event, it involves more than being non-directive, or even empathic toward your experience. Basically it means that you become experience-centered. The self, as the thinker about, or tinkerer with experience, must in effect die, or at least drastically diminish in importance for the growth forces of the experiential organism to bear their fruit.

The Marland definition of giftedness (page 499) broadened the view of giftedness from one based strictly on IQ to one encompassing six areas of outstanding or potentially outstanding performance. The passage of Public Law 94–142, the Education for All Handicapped Children Act, in 1975 led to an increased interest in and awareness of individual differences and exceptionalities. PL 94–142, however, was a missed opportunity for gifted children, as there was no national mandate to serve them. Mandates to provide services for children and youth who are gifted and talented are the result of state rather than federal legislation. The 1980s and 1990s: The Field Matures and Provides Focus for School Reform Building on Guilford’s multifaceted view of intelligence, Howard Gardner and Robert Sternberg advanced their own theories of multiple intelligences in the 1980s. Gardner (1983) originally identified seven intelligences—linguistic, logical-mathematical, spatial, bodily-kinesthetic, musical, interpersonal, and intrapersonal (see Table 15.2). Describing these intelligences as relatively independent of one another, he later added naturalistic as an eighth intelligence (Gardner, 1993). Sternberg (1985) presented a triarchic view of “successful intelligence,” encompassing practical, creative, and executive intelligences. Using these models, the field of gifted education has expanded its understanding of intelligence while not abandoning IQ as a criterion for identifying intellectually gifted children. A Nation at Risk (National Commission on Excellence in Education, 1983) described the state of education in U.S. schools as abysmal. The report made a connection between the education of children who are gifted and our country’s future. This commission found that 50 percent of the school-age gifted population was not performing to full potential and that mathematics and science were in deplorable conditions in the schools. The message in this report percolated across the country and was responsible for a renewed interest in gifted education as well as in massive education reform that occurred nationally and state by state.

He speaks to us internally, in our hearts, and often His voice is no louder than a whisper, easily muffled or ignored if we aren’t paying attention. What this means is that we need to have a vibrant and active intrapersonal existence. We need to be “in touch with ourselves,” as a therapist might put it. We need to have moments of silence and quiet and contemplation. Almost all of those moments, for us, are cannibalized by social media or Netflix or cable.

The majority of problems in personal wellbeing, professional excellence and intra-personal health exist due to the global lack of understanding on intrapersonal functions and respective skills

Proactive interventions to increase the quality of life as well as prevention in psychiatry can be furthered through intrapersonal education. This new kind of inner education will emphasise a conscious focus on the individual as a starting point for transformation towards sustainable lifestyles and society. To change one’s internal functioning is the most positive step one can take to contribute towards increase for personal and world harmony.

There is strong and repeated evidence that intra-personal events have a direct effect on the function and structure of the brain and therefore the skills to direct these events can most likely lead to changes in wiring and neurotransmitter activity in the human brain

Mentalization involves both a self-reflective and an interpersonal component. In combination, these provide the child with a capacity to distinguish inner from outer reality, intrapersonal mental and emotional processes from interpersonal communications

We live within and beyond our own skin at the same time.

Significant Seven Perceptions and Skills Strong perceptions of personal capabilities—“I am capable.” Strong perceptions of significance in primary relationships—“I contribute in meaningful ways and I am genuinely needed.” Strong perceptions of personal power or influence over life—“I can influence what happens to me.” Strong intrapersonal skills: the ability to understand personal emotions and to use that understanding to develop self-discipline and self-control. Strong interpersonal skills: the ability to work with others and develop friendships through communicating, cooperating, negotiating, sharing, empathizing, and listening. Strong systemic skills: the ability to respond to the limits and consequences of everyday life with responsibility, adaptability, flexibility, and integrity. Strong judgmental skills: the ability to use wisdom and to evaluate situations according to appropriate values.

dozen multiple intelligences—cognitive intelligence, emotional intelligence, moral intelligence, interpersonal intelligence, intrapersonal intelligence, kinesthetic intelligence, logico-mathematical intelligence, spiritual intelligence, aesthetic intelligence, and so on.

Noticing where our awareness is gives us the freedom to discern what is important in any given moment, be it related to work or our personal life. Directing of our own awareness is the most fundamental intrapersonal skill. The term intrapersonal, “intra” meaning inside, separates our inner functions and processes from the physiological functions of our physical body. Intrapersonal skills are the foundation of work-life integration and formulate a strong base for professional skills. Active use of awareness and learning intrapersonal skills enables us to overcome the current limitations seen in mindfulness and mediation practices. By learning, training and directing intrapersonal skills we can open our inner potential and lead ourselves towards better mental wellness.

Intelligence can also be broken down in terms of the skills that constitute it. One theory breaks it down into three separate skills: language ability, the speed and ability to perceive the world accurately, and the ability to manipulate spatial images in one’s head. Another theory goes even further, arguing that there are eight distinct dimensions that underlie intelligence: linguistic, logical-mathematical, spatial, musical, naturalist, bodily kinesthetic, interpersonal, and intrapersonal.

The man who gets the most satisfactory results is not always the man with the most brilliant single mind, but rather the man who can best co-ordinate the brains and talents of his associates.

A crucial goal is to promote healthy inter- and intra-personal relating based on inter-dependent rather than dominance and submission. Therapy needs to remain a cooperative rather than prescriptive endeavour.

Freud made the observation that cognition and affect are often found to be shorn from one another—in either direction—sometimes with emotion overtaking reason; sometimes with cognition becoming emotionless (Breuer & Freud, 1999). When affect takes over, emotional dysregulation ensues, often wreaking devastating interpersonal damage. Sometimes, intrapersonally, such dysregulation requires extraordinary measures to quell its demands: sometimes spawning addictions or violence; sometimes dangerous risk-taking activities; sometimes self-injury, etc. (Cloitre et al., 2009).