Much of my inspiration definitely comes from the human experience. I'm really inspired by love like a lot of people are. My art, my childhood, and changes and transitions in life and how they impact me and cause me to write music.
I know that I'm very susceptible to getting caught up in storylines like, "I want him to be different. I want him to be more open. I want him to call." We have all of these storylines that kind of take over sometimes, and I think there's real grace and a peaceful heart at the center of just accepting what is, and knowing that everything's OK. The good, the bad, the ugly, the pain, the hurt, the frustration - all of that is valuable and part of this human experience, so we should lean in to all of it.
The felt unreliability of human experience brought about by the inhuman acceleration of historical change has led every sensitive modern mind to the recording of some kind of nausea, of intellectual vertigo.
Nationalism is fraught with dangers, of course, but so is the blind refusal to recognize that attachment to one's own culture, traditions, and history is a creative, normal, and healthy part of human experience.
It's really incumbent upon us as life's agents to extend life to another planet. I think that being a multi-planet species will significantly increase the richness and scope of the human experience.
Novels attempt to render human experience; that's really all they are. They are meant to convey empathy for the character.
I'm not altogether certain that a fundamentalism of necessity has to argue that it is the only reading of the human experience in order to stay alive.
It's exciting that you've got an entire season to experience 24 hours of highly dramatically charged human experience. It allows for the close inspection of minutiae in behaviour.
For me, writing is an experience. It's an exercise in which I want to discover myself by taking my characters to the edges of human experience, to the edges of themselves and then, asking certain questions - about love, what does it mean to love? What's beauty? What is true beauty?
Any writer of any worth at all hopes to play only a pocket-torch of light - and rarely, through genius, a sudden flambeau - into the bloody yet beautiful labyrinth of human experience, of being.
Throughout the human experience people have read history because they felt that it was a pleasure and that it was in some way instructive. The profession of professor of history has taken it in a very different direction.
Whenever a human being ceases to live for themselves and begins to care about that which is greater than themselves, the personality begins to experience ecstasy, joy and spontaneous liberation. And that's found through doing, through action, through giving, through deeply embracing the human experience.
The emotions that sustain religious belief are all, in fact, deeply ordinary and deeply recognisable to anybody who has ever made their way across the common ground of human experience as an adult.
Morals were restrictive, but they were grounded on human experience.
Given that religious faith is an intrinsic element of human experience, it is best to approach and engage the subject with a sense of history and a critical sensibility.
There is only one curriculum, no matter what the method of education: what is basic and universal in human experience and practice, the underlying structure of culture.
I am of the international upper class, the Swedish petit bourgeoisie of Jewish extraction with poor language skills, a conveyor of a few expressions and faces, with some intonation that combines ancient human experience with timely coquetry.
You see, it's really quite simple. A simile is just a mode of comparison employing 'as' and 'like' to reveal the hidden character or essence of whatever we want to describe, and through the use of fancy, association, contrast, extension, or imagination, to enlarge our understanding or perception of human experience and observation.
It would seem to me that If this physical life, of which we are now aware, does indeed comprise the entirety of human experience, then what we seem to intuitively know to be true is entirely backwards. For if this is the case, then it must be the despicable tyrant, free of any moral values, and not the selfless compassionate who sacrifices himself for the good of mankind that is truly the one most deserving of our reverence and emulation.
Sanity, as the project of keeping ourselves recognizably human, therefore has to limit the range of human experience. To keep faith with recognition we have to stay recognizable. Sanity, in other words, becomes a pressing preoccupation as soon as we recognize the importance of recognition. When we define ourselves by what we can recognize, by what we can comprehend- rather than, say, by what we can describe- we are continually under threat from what we are unwilling and/or unable to see. We are tyrannized by our blind spots, and by whatever it is about ourselves that we find unacceptable.
Sometimes all we need is only listening to an inner voice and remaining human in a very personal way. But even if it is a personal way, it's still a very valid way - maybe the most valid way. It doesn't have to be a collective experience or someone telling you what to do. The most sacred human experience can be a very personal one.
You're here as a spiritual being having a temporary human experience. You come to know your essence - that you came from an energy, a vibrational frequency. Everything in the universe is frequencies. Even things that look solid are all frequencies, all movement. Einstein said nothing happens until something moves. This chair I'm sitting in is moving. It may be hard to imagine, but if you took a microscope and really got in there, you'd see the spaces and a lot of particles all in movement.
To me, the human experience does involve a great deal of anguish. It's joyful, but it's bittersweet. I just think that's life.
Poetry uses language to create a music borne inside human experiences and emotions.
That is a horrible thing in a way, but it is the one thing poets can bring back to experience, this intense focus on language, which activates words as a portal back into experience. It's a mysterious process that's very hard to articulate, because it's focused entirely on the material of language in a way, but in the interests not just of language itself whatever that would mean - that's the mistake, by the way, that so many so-called "experimental" poets make - but in service to human experience.
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