Quotes About Emotions

I knew very little about Afghanistan. Like most of my fellow countrymen, I preferred not to learn too much about dysfunctional countries until after my government invaded them. It's emotionally easier that way.

I believe there is something else entirely going on but no single person can ever know it, so we fall in love.

you have the right to feel however you like, but not the right to act however you want.

Spinoza tells us that we do not desire or detest things because we judge them to be good or evil; we judge them good or evil because we desire or detest them.

You are not in this life to count up victories and defeats. You are in it to love and be loved. You are loved with your head down. You will be loved whether you finish or not.

He threw all his affection at them and hoped that some of it would stick, maybe even come back to him, though if it didn't he gave it anyway; he gave it more, even, because everyone had something that needed to come out.

She tried to imagine what it would feel like to have always been alone. She decided that being alone to begin with would be easier than being left alone. Everything would be easier than that.

You are not in this life to count up victories and defeats. You are in it to love and be loved.

What strange hesitancy, fear, or apathy stops us from looking within ourselves, from trying to grasp the true essence of joy and sadness, desire and hatred? Fear of the unknown prevails, and the courage to explore that inner world fails at the frontier of our mind.

When I engaged in meditation on altruistic love and compassion, Tania noted that the cerebral networks activated were very different. In particular, the network linked to negative emotions and distress was not activated during meditation on compassion, while certain cerebral areas traditionally associated with positive emotions, with the feeling of affiliation and maternal love, for instance, were.

Once we get used to looking at thoughts the moment they appear and then allowing them to dissipate before they overwhelm the mind, it is much easier to maintain control over the mind and to manage the conflictive emotions in our active lives.

As for Barbara Fredrickson, she defines love as a positive resonance that manifests when three events occur simultaneously: the sharing of one or several positive emotions, a synchrony between the behavior and physiological reactions of two people, and the intention to contribute to the other's well-being, an intention that engenders mutual care.

We all strive, consciously or unconsciously, competently or clumsily, passionately or calmly, adventurously or routinely, to be happier and suffer less. Yet we so often confuse genuine happiness with merely seeking enjoyable emotions.

lasting happiness is boring because it is always the same, while suffering is more exciting because it is always different.

When you see a great black cloud in a stormy sky, it seems so solid that you could sit on it. But when you approach it, there's nothing to grab on to; it is only vapor and wind. The experience of anger is like having a high fever. It is a temporary condition, and you do not need to identify with it. The more you look at anger in this manner, the more it evaporates under your gaze, like white frost under the sun's rays.

Over the course of discussions with Tania and her collaborators, we noted that compassion and altruistic love were associated with positive emotions. So we arrived at the idea that burnout was in fact a kind of "empathy fatigue" and not "compassion fatigue.

we want to be free of inner suffering once and for all, it is not enough to rid ourselves of the emotions themselves; we must eliminate our attachment to the ego. Is that possible? It is, because as we've seen, the ego exists merely as mental imputation. A concept can be dispelled, but only by the wisdom that perceives that the ego is devoid of intrinsic existence.

With the help of experience, we can deal with negative emotions before they surface. We can "see them coming" and learn to distinguish those that bring suffering from those that contribute to happiness.

Rather than distinguishing between emotions and thoughts, Buddhism is more concerned with understanding which types of mental activity are conducive to one's own and others' well-being, and which are harmful, especially in the long run.

change, even a tiny one, in the way we manage our thoughts and perceive and interpret the world can significantly change our existence. Changing the way we experience transitory emotions leads to a change in our moods and to a lasting transformation of our way of being. Such "therapy" targets the sufferings that afflict most of us and seeks to promote the optimal flourishing of the human being.

Algunos piensan que hay que sentirse a disgusto, que en la vida debe haber "días nulos" para apreciar mejor la riqueza de instantes de dicha y "beneficiarse de lo agradable del contraste". Pero ¿son sinceros los que afirman cansarse de una felicidad duradera? ¿De qué clase de felicidad hablan? ¿De la euforia que degenera en aburrimiento, de los placeres que decaen, de los goces que languidecen?.

we don't need to train our minds to improve our ability to get upset or jealous.

Selon une opinion qui a longtemps prévalu parmi les psychologues, les gens qui ont une mauvaise opinion d'eux-mêmes seraient enclins à recourir à la violence pour compenser leur sentiment d'infériorité et montrer aux autres ce dont ils sont capables.

Voltaire : La sombre Jalousie au teint pâle et livide Suit d'un pied chancelant le Soupçon qui la guide2.