A Quote by Abraham Maslow
Become aware of internal, subjective, subverbal experiences, so that these experiences can be brought into the world of abstraction, of conversation, of naming, etc. with the consequence that it immediately becomes possible for a certain amount of control to be exerted over these hitherto unconscious and uncontrollable processes.
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Become aware of internal, subjective, sub-verbal experiences, so that these experiences can be brought into the world of abstraction.
I'm aware of narrating certain experiences as they happen or obliterating those experiences with narrative and then those stories - not the experiences themselves - might become material for art. This kind of transformation shows up a lot in 10:04 because the book tracks the transposition of fact into fiction in the New Yorker stor
From the internal reality, by which I means the totality of psychological experiences, it [science] actually separates us. Art, for example, deals with many more aspects of this internal reality than does science, which confines itself deliberately and by convention to the study of one very limited class of experiences the experiences of sense.
Even great travelers of the inner world have got stuck in beautiful experiences, and have become identified with those experiences, thinking, "I have found myself." They have stopped before reaching the final stage where all experiences disappear. Enlightenment is not an experience.
There is also evidence from epidemiological studies that psychotic-like experiences are much more common than has hitherto been thought (with about 10% of the population affected) and that these experiences exist on continua with healthy or 'normal' functioning: instead of the world falling into two groups (the psychotic and the non-psychotic) people vary in their disposition to psychosis and only a minority of people who have these experiences require or seek help.
Internal mental experience is not the product of a photographic process. Internal reality is in fact constructed by the brain as it interacts with the environment in the present, in the context of its past experiences and expectancies of the future. At the level of perceptual categorizations, we have reached a land of mental representations quite distant from the layers of the world just inches away from their place inside the skull. This is the reason why each of us experiences a unique way of minding the world. (pp. 166-167)
Maybe there is no objective experience, but there is a certain way of interacting with all the subjective experiences.
Your real life is in the here and now. Once you figure out what kinds of experiences cause you to feel certain ways, you can change either the experiences, or when that's not possible, change your responses to them.
The samsara is the sense of self. I've had past experiences. I'm aware of the moment. I will have future experiences.
No individual can be in full control of his fate-our strengths come significantly from our history, our experiences largely from the vagaries of chance. But by seizing the opportunity to leverage and frame these experiences, we gain agency over them. And this heightened agency, in turn, places us in a stronger position to deal with future experiences, even as it may alter our own sense of strengths and possibilities.
The whole drift of my education goes to persuade me that the world of our present consciousness is only one out of many worlds of consciousness that exist, and that those other worlds must contain experiences which have a meaning for our life also; and that although in the main their experiences and those of this world keep discrete, yet the two become continuous at certain points, and higher energies filter in.
I believe life experiences are what an actor needs to relate to the character roles they take on, and to say the least, I've had many experiences leading up to this moment. Not only have my experiences become a tremendous asset in my acting, but also they helped me discover who I am and who I want to be.
In the development of the understanding of complex phenomena, the most powerful tool available to the human intellect is abstraction. Abstraction arises from the recognition of similarities between certain objects, situations, or processes in the real world and the decision to concentrate on these similarities and to ignore, for the time being, their differences.
I regard it as an inelegance, or imperfection, in quaternions, or rather in the state to which it has been hitherto unfolded, whenever it becomes or seems to become necessary to have recourse to x, y, z, etc.
Life experiences become acting experiences, which in turn become life experiences.
I've done interviews in one day that went on for fifteen, sixteen hours. And at a certain point, the control over what they're saying breaks down; it becomes different. It becomes really powerful, and for me, real. It becomes out of control.
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