Fully Depressed Quotes

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I can see the beauty of glass objects fully at the moment when they slip from my hand
Andrew Solomon (The Noonday Demon: An Atlas of Depression)
But he [Depression] just gives me that dark smile, settles into my favorite chair, puts his feet on my table and lights a cigar, filling the place with his awful smoke. Loneliness watches and sighs, then climbs into my bed and pulls the covers over himself, fully dressed, shoes and all. He's going to make me sleep with him again tonight, I just know it.
Elizabeth Gilbert (Eat, Pray, Love)
It is too often the quality of happiness that you feel at every moment its fragility, while depression seems when you are in it to be a state that will never pass. Even if you accept that moods change, that whatever you feel today will be different tomorrow, you cannot relax into happiness like you can into sadness. For me, sadness has always been and still is a more powerful feeling; and if that is not a universal experience, perhaps it is the base from which depression grows. I hated being depressed, but it was also in depression that I learned my own acreage, the full extent of my soul. When I am happy, I feel slightly distracted by happiness, as though it fails to use some part of my mind and brain that wants the exercise. Depression is something to do. My grasp tightens and becomes acute in moments of loss: I can see the beauty of glass objects fully at the moment when they slip from my hand toward the floor
Andrew Solomon (The Noonday Demon: An Atlas of Depression)
The price for being intelligent enough to be the first species to be fully aware of the cosmos might just be a capacity to feel a whole universe’s worth of darkness.
Matt Haig
Like your body breathes air, your mind breathes thoughts. You feel depressed when your mind forgets to fully breathe out. Stretch your mind regularly. Contemplate who you are in this infinite cosmos.
Shunya
Somehow however just knowing that I could fully expect unhappiness to return – if not predictably then nevertheless reliably – was strangely liberating. The point was that even chaos had a structure a beginning and eventually an end. It was possible to live through it. I’d been doing as much for twenty years.
Caroline Kettlewell (Skin Game)
Exhaustion, burnout, and depression are not signs that you are doing God’s will. God is gentle and loving. God desires to give you a deep sense of safety in God’s love. Once you have allowed yourself to experience that love fully, you will be better able to discern who you are being sent to in God’s name.
Henri J.M. Nouwen (The Inner Voice of Love)
But he'll never be fully recognised, because Scots literature these days is all about complaining and moaning and being injured in one's soul.
Alexander McCall Smith (The Sunday Philosophy Club (Isabel Dalhousie, #1))
Dealing with depression isn't about trying to run away from the feeling; it's about learning to walk alongside it.
Hannah Hart (Buffering: Unshared Tales of a Life Fully Loaded)
That dead-eyed anhedonia is but a remora on the ventral flank of the true predator, the Great White Shark of pain. Authorities term this condition clinical depression or involutional depression or unipolar dysphoria. Instead of just an incapacity for feeling, a deadening of soul, the predator-grade depression Kate Gompert always feels as she Withdraws from secret marijuana is itself a feeling. It goes by many names — anguish, despair, torment, or q.v. Burton's melancholia or Yevtuschenko's more authoritative psychotic depression — but Kate Gompert, down in the trenches with the thing itself, knows it simply as It. It is a level of psychic pain wholly incompatible with human life as we know it. It is a sense of radical and thoroughgoing evil not just as a feature but as the essence of conscious existence. It is a sense of poisoning that pervades the self at the self's most elementary levels. It is a nausea of the cells and soul. It is an unnumb intuition in which the world is fully rich and animate and un-map-like and also thoroughly painful and malignant and antagonistic to the self, which depressed self It billows on and coagulates around and wraps in Its black folds and absorbs into Itself, so that an almost mystical unity is achieved with a world every constituent of which means painful harm to the self. Its emotional character, the feeling Gompert describes It as, is probably mostly indescribable except as a sort of double bind in which any/all of the alternatives we associate with human agency — sitting or standing, doing or resting, speaking or keeping silent, living or dying — are not just unpleasant but literally horrible. It is also lonely on a level that cannot be conveyed. There is no way Kate Gompert could ever even begin to make someone else understand what clinical depression feels like, not even another person who is herself clinically depressed, because a person in such a state is incapable of empathy with any other living thing. This anhedonic Inability To Identify is also an integral part of It. If a person in physical pain has a hard time attending to anything except that pain, a clinically depressed person cannot even perceive any other person or thing as independent of the universal pain that is digesting her cell by cell. Everything is part of the problem, and there is no solution. It is a hell for one. The authoritative term psychotic depression makes Kate Gompert feel especially lonely. Specifically the psychotic part. Think of it this way. Two people are screaming in pain. One of them is being tortured with electric current. The other is not. The screamer who's being tortured with electric current is not psychotic: her screams are circumstantially appropriate. The screaming person who's not being tortured, however, is psychotic, since the outside parties making the diagnoses can see no electrodes or measurable amperage. One of the least pleasant things about being psychotically depressed on a ward full of psychotically depressed patients is coming to see that none of them is really psychotic, that their screams are entirely appropriate to certain circumstances part of whose special charm is that they are undetectable by any outside party. Thus the loneliness: it's a closed circuit: the current is both applied and received from within.
David Foster Wallace (Infinite Jest)
It is a common belief that we breathe with our lungs alone, but in point of fact, the work of breathing is done by the whole body. The lungs play a passive role in the respiratory process. Their expansion is produced by an enlargement, mostly downward, of the thoracic cavity and they collapse when that cavity is reduced. Proper breathing involves the muscles of the head, neck, thorax, and abdomen. It can be shown that chronic tension in any part of the body's musculature interferes with the natural respiratory movements. Breathing is a rhythmic activity. Normally a person at rest makes approximately 16 to 17 respiratory incursions a minute. The rate is higher in infants and in states of excitation. It is lower in sleep and in depressed persons. The depth of the respiratory wave is another factor which varies with emotional states. Breathing becomes shallow when we are frightened or anxious. It deepens with relaxation, pleasure and sleep. But above all, it is the quality of the respiratory movements that determines whether breathing is pleasurable or not. With each breath a wave can be seen to ascend and descend through the body. The inspiratory wave begins deep in the abdomen with a backward movement of the pelvis. This allows the belly to expand outward. The wave then moves upward as the rest of the body expands. The head moves very slightly forward to suck in the air while the nostrils dilate or the mouth opens. The expiratory wave begins in the upper part of the body and moves downward: the head drops back, the chest and abdomen collapse, and the pelvis rocks forward. Breathing easily and fully is one of the basic pleasures of being alive. The pleasure is clearly experienced at the end of expiration when the descending wave fills the pelvis with a delicious sensation. In adults this sensation has a sexual quality, though it does not induce any genital feeling. The slight backward and forward movements of the pelvis, similar to the sexual movements, add to the pleasure. Though the rhythm of breathing is pronounced in the pelvic area, it is at the same time experienced by the total body as a feeling of fluidity, softness, lightness and excitement. The importance of breathing need hardly be stressed. It provides the oxygen for the metabolic processes; literally it supports the fires of life. But breath as "pneuma" is also the spirit or soul. We live in an ocean of air like fish in a body of water. By our breathing we are attuned to our atmosphere. If we inhibit our breathing we isolate ourselves from the medium in which we exist. In all Oriental and mystic philosophies, the breath holds the secret to the highest bliss. That is why breathing is the dominant factor in the practice of Yoga.
Alexander Lowen (The Voice of the Body)
Depression is the evangelist for emptiness.
Hannah Hart (Buffering: Unshared Tales of a Life Fully Loaded)
In this way, little by little , moment by moment, life can slip by without us being fully here for it. Always preoccupied with getting somewhere else, we are hardly ever where we actually are and attentive to what is actually unfolding in this moment.
J. Mark G. Williams (The Mindful Way through Depression: Freeing Yourself from Chronic Unhappiness)
This has been her life for the past fifty years, this striving to help save the world a little bit, to push it just a bit farther into the right. This action was the only thing that sustained her during the hard times [when] only her purposeful life propped her up from total collapse, and she thought how strange that she had taught the morality play Everyman all those years but didn’t fully understand its central lesson or how true it was: We are our good deeds, and they alone will come with us into the afterlife.
Ray Smith (The Magnolia That Bloomed Unseen)
She didn’t go in chronological order, but spoke of whatever came to her mind. One night she would talk of her childhood, another of the wars or the depression. Sometimes she talked about losing four of her five children. It wasn’t until many years later when I repeated some of these things to my daughter that I fully realized how epic a tale my grandmother’s life had actually been. My daughter said to me, “Why don’t you write it down for me?
Donna Foley Mabry (Maude)
Having to admit that you are depressed makes one feel less than. Broken. Yes, that's what it is. Broken.
Gillian Marchenko (Still Life: A Memoir of Living Fully with Depression)
Depression, contrary to what we normally believe, is not sadness but an inability to fully feel sadness. Depression is sorrow denied.
Eric Weiner (Man Seeks God: My Flirtations with the Divine)
When it comes right down to it, the challenge of mindfulness is to realize that “this is it” Right now is my life. The question is, What is my relationship to it going to be? Does my life just automatically “happen” to me? Am I a total prisoner of my circumstances or my obligations, of my body or my illness, or of my history? Do I become hostile or defensive or depressed if certain buttons get pushed, happy if other buttons are pushed, and frightened if something else happens? What are my choices? Do I have any options? We will be looking into these questions more deeply when we take up the subject of our reactions to stress and how our emotions affect our health. For now the important point is to grasp the value of bringing the practice of mindfulness into the conduct of our daily lives. Is there any waking moment of your life that would not be richer and more alive for you if you were more fully awake while it was happening?
Jon Kabat-Zinn (Full Catastrophe Living: Using the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness)
She glanced around at the tombstones. “You’re surrounded by death here. Way too depressing. You really might want to think about getting another job.” “You see death and sadness in these sunken patches of dirt, I see lives lived fully and the good deeds of past generations influencing the future ones.
David Baldacci (The Collectors (The Camel Club, #2))
We can’t examine our own depression without accepting it fully. The same is true for irritation and agitation, frustration, and all those other uncomfortable emotional states. You can’t examine something fully if you are busy rejecting its existence.
Henepola Gunaratana (Mindfulness in Plain English)
Do not despise your inner world. That is the first and most general piece of advice I would offer… Our society is very outward-looking, very taken up with the latest new object, the latest piece of gossip, the latest opportunity for self-assertion and status. But we all begin our lives as helpless babies, dependent on others for comfort, food, and survival itself. And even though we develop a degree of mastery and independence, we always remain alarmingly weak and incomplete, dependent on others and on an uncertain world for whatever we are able to achieve. As we grow, we all develop a wide range of emotions responding to this predicament: fear that bad things will happen and that we will be powerless to ward them off; love for those who help and support us; grief when a loved one is lost; hope for good things in the future; anger when someone else damages something we care about. Our emotional life maps our incompleteness: A creature without any needs would never have reasons for fear, or grief, or hope, or anger. But for that very reason we are often ashamed of our emotions, and of the relations of need and dependency bound up with them. Perhaps males, in our society, are especially likely to be ashamed of being incomplete and dependent, because a dominant image of masculinity tells them that they should be self-sufficient and dominant. So people flee from their inner world of feeling, and from articulate mastery of their own emotional experiences. The current psychological literature on the life of boys in America indicates that a large proportion of boys are quite unable to talk about how they feel and how others feel — because they have learned to be ashamed of feelings and needs, and to push them underground. But that means that they don’t know how to deal with their own emotions, or to communicate them to others. When they are frightened, they don’t know how to say it, or even to become fully aware of it. Often they turn their own fear into aggression. Often, too, this lack of a rich inner life catapults them into depression in later life. We are all going to encounter illness, loss, and aging, and we’re not well prepared for these inevitable events by a culture that directs us to think of externals only, and to measure ourselves in terms of our possessions of externals. What is the remedy of these ills? A kind of self-love that does not shrink from the needy and incomplete parts of the self, but accepts those with interest and curiosity, and tries to develop a language with which to talk about needs and feelings. Storytelling plays a big role in the process of development. As we tell stories about the lives of others, we learn how to imagine what another creature might feel in response to various events. At the same time, we identify with the other creature and learn something about ourselves. As we grow older, we encounter more and more complex stories — in literature, film, visual art, music — that give us a richer and more subtle grasp of human emotions and of our own inner world. So my second piece of advice, closely related to the first, is: Read a lot of stories, listen to a lot of music, and think about what the stories you encounter mean for your own life and lives of those you love. In that way, you will not be alone with an empty self; you will have a newly rich life with yourself, and enhanced possibilities of real communication with others.
Martha C. Nussbaum
Pain and purpose are two sides of the same thing. A person struggling with depression is very likely a person yearning to feel fully. A socially anxious person is very likely a person yearning to connect with others. You hurt where you care, and you care where you hurt.
Steven C. Hayes (A Liberated Mind: How to Pivot Toward What Matters)
You can either take the blue pill (become depressed about an artificial reality that is never going to return) or take the red pill (fully enter the Choose Yourself era and take advantage of its opportunities).
James Altucher (Choose Yourself)
Light existed all along. Of course it did. Who says it didn't because I couldn't see it?
Gillian Marchenko (Still Life: A Memoir of Living Fully with Depression)
A message for those of you who contemplate permanent solutions to temporary problems. You never know what could be coming in the future. There is so much music you've yet to hear.
Hannah Hart (Buffering: Unshared Tales of a Life Fully Loaded)
My Sadness is Deeper than Yours My sadness is deeper than yours. My interior life is richer than yours. I am more interesting than you. I don’t care about anybody else’s problems. They are not as serious as mine. Nobody knows the weight I carry, the trouble I’ve seen. There are worlds in my head that nobody has access to: fortunately for them, fortunately for me. I have seen things that you will never see, and I have feelings that you are incapable of feeling, that you would never allow yourself to feel, because you lack the capacity and the curiosity. Once you felt the hint of such a feeling, you would stamp it out. I am a martyr to futility and I don’t expect to be shut down by a pretender. Mothballs are an aphrodisiac to me, beauty depresses me. You could never hope to fathom the depth of my feelings, deeper than death. I look down upon you all from my lofty height of lowliness. The fullness of your satisfaction lacks the cadaverous purity of my pain. Don’t talk to me about failure. You don’t know the meaning of the word. When it comes to failure, you’re strictly an amateur. Bush league stuff. I’m ten times the failure you’ll ever be. I have more to complain about than you, and regrets: more than a few, too many to mention. I am a fully-qualified failure, I have proven it over and over again. My credentials are impeccable, my resume flawless. I have worked hard to put myself in a position of unassailable wretchedness, and I demand to be respected for it. I expect to be rewarded for a struggle that produced nothing. I want the neglect, the lack of acknowledgment. And I want the bitterness that comes with it too.
John Tottenham
Inej!” Jesper crowed. “You’re not dead!” She smiled faintly. “No more than anyone.” “If you’re spouting depressing Suli wisdom, then you must be feeling better.” “Don’t just stand there,” Nina groused. “Help me get these things on her feet.” “If you would just let me—” Inej began. “Do not bend,” Nina snapped. “Do not leap. Do not move abruptly. If you don’t promise to take it easy, I’ll slow your heart and keep you in a coma until I can be sure you’ve recovered fully.” “Nina Zenik, as soon as I figure out where you’ve put my knives, we’re going to have words.” “The first ones had better be Thank you, oh great Nina, for dedicating every waking moment of this miserable journey to saving my sorry life.
Leigh Bardugo (Six of Crows (Six of Crows, #1))
In Paris on a chilly evening late in October of 1985 I first became fully aware that the struggle with the disorder in my mind--a struggle which had engaged me for several months--might have a fatal outcome.
William Styron (Darkness Visible: A Memoir of Madness)
It’s a weird thing, depression. Even now, writing this with a good distance of fourteen years from my lowest point, I haven’t fully escaped. You get over it, but at the same time you never get over it. It comes back in flashes, when you are tired or anxious or have been eating the wrong stuff, and catches you off guard. I woke up with it a few days ago, in fact. I felt its dark wisps around my head, that ominous life-is-fear feeling. But then, after a morning with the best five- and six-year-olds in the world, it subsided. it is now an aside. Something to put brackets around. Life lesson: the way out is never through yourself.
Matt Haig (Reasons to Stay Alive)
The problem is that the desire to change is fundamentally a form of aggression toward yourself. The other problem is that our hangups, unfortunately or fortunately, contain our wealth. Our neurosis and our wisdom are made out of the same material. If you throw out your neurosis, you also throw out your wisdom. Someone who is very angry also has a lot of energy; that energy is what’s so juicy about him or her. That’s the reason people love that person. The idea isn’t to try to get rid of your anger, but to make friends with it, to see it clearly with precision and honesty, and also to see it with gentleness. That means not judging yourself as a bad person, but also not bolstering yourself up by saying, “It’s good that I’m this way, it’s right that I’m this way. Other people are terrible, and I’m right to be so angry at them all the time.” The gentleness involves not repressing the anger but also not acting it out. It is something much softer and more openhearted than any of that. It involves learning how, once you have fully acknowledged the feeling of anger and the knowledge of who you are and what you do, to let it go. You can let go of the usual pitiful little story line that accompanies anger and begin to see clearly how you keep the whole thing going. So whether it’s anger or craving or jealousy or fear or depression—whatever it might be—the notion is not to try to get rid of it, but to make friends with it. That means getting to know it completely, with some kind of softness, and learning how, once you’ve experienced it fully, to let go. The
Pema Chödrön (The Wisdom of No Escape: And the Path of Loving-Kindness)
The Everlasting Staircase" Jeffrey McDaniel When the call came, saying twenty-four hours to live, my first thought was: can't she postpone her exit from this planet for a week? I've got places to do, people to be. Then grief hit between the ribs, said disappear or reappear more fully. so I boarded a red eyeball and shot across America, hoping the nurses had enough quarters to keep the jukebox of Grandma's heart playing. She grew up poor in Appalachia. And while world war II functioned like Prozac for the Great Depression, she believed poverty was a double feature, that the comfort of her adult years was merely an intermission, that hunger would hobble back, hurl its prosthetic leg through her window, so she clipped, clipped, clipped -- became the Jacques Cousteau of the bargain bin, her wetsuit stuffed with coupons. And now --pupils fixed, chin dangling like the boots of a hanged man -- I press my ear to her lampshade-thin chest and listen to that little soldier march toward whatever plateau, or simply exhaust his arsenal of beats. I hate when people ask if she even knew I was there. The point is I knew, holding the one-sided conversation of her hand. Once I believed the heart was like a bar of soap -- the more you use it, the smaller it gets; care too much and it'll snap off in your grasp. But when Grandma's last breath waltzed from that room, my heart opened wide like a parachute, and I realized she didn't die. She simply found a silence she could call her own.
Jeffrey McDaniel
Why are so many people struggling with depression and discouragement? They’ve lost heart. Why can’t we seem able to break free of our addictions? Because somewhere along the way, in a moment of carelessness or desperation, we gave our heart away, and now we can’t get it back.
John Eldredge (Waking the Dead: The Glory of a Heart Fully Alive)
College campuses are populated by and endless throng of happy, dancing, fully conversational creatures who seem to exist from the sole purpose of reinforcing your utter alienation. I tried to take comfort in the fact that hell is other people and ultimately we are alone anyway.
Jacqueline Novak (How to Weep in Public: Feeble Offerings on Depression from One Who Knows)
fiction writers are fully ten times more likely to be bipolar than the general population, and poets are an amazing forty times more likely to struggle with the disorder. Based on statistics like these, psychologist Daniel Nettle writes, “It is hard to avoid the conclusion that most of the canon of Western culture was produced by people with a touch of madness.” Essayist Brooke Allen does Nettle one better: “The Western literary tradition, it seems, has been dominated by a sorry collection of alcoholics, compulsive gamblers, manic-depressives, sexual predators, and various unfortunate combinations of two, three, or even all of the above.
Jonathan Gottschall (The Storytelling Animal: How Stories Make Us Human)
Nobody realizes that some people expend tremendous energy merely to be normal,” says Albert Camus.
Gillian Marchenko (Still Life: A Memoir of Living Fully with Depression)
The healing is the testimony: I’m screwed up and guess what, God loves me anyway. Although I often find myself entrenched in darkness, I crawl toward light.
Gillian Marchenko (Still Life: A Memoir of Living Fully with Depression)
Even on those days the news is fully bad. And all you can do is get out of bed and failing that give thanks you have a bed not to get out of.
Alice Walker (Taking the Arrow Out of the Heart)
What others say or do is a projection of their own dreams and their own insecurities. Once you fully realise that, you can let go and begin to focus on your own dreams and succeed.
Itayi Garande (Reconditioning: Change your life in one minute)
(IT’S A WEIRD thing, depression. Even now, writing this with a good distance of fourteen years from my lowest point, I haven’t fully escaped.
Matt Haig (Reasons to Stay Alive)
Apparently, as long as I continue to feed my children, there’s nothing wrong with me. A functional mom is one who can change a diaper and remember bedtimes. I’m not falling apart, so I’m fine.
Eda J. Vor (Fully Functioning: a postpartum descent into obsessive fangirling)
I wasn’t depressed or unhappy during this time; I was just completely driven and completely numb. In some ways, I was the happiest I’d ever been. Maybe not happy, but content, certain. I had achieved some previously elusive anaesthetised state of mental calm. In some ways, I think the only way to be truly at peace is to turn your capacity to feel way down, to not really be fully alive.
Evanna Lynch (The Opposite of Butterfly Hunting: The Tragedy and The Glory of Growing Up (A Memoir))
Our modern lifestyle, in which we spend most of our time indoors looking at bright screens and turn on bright lights at night, activates melanopsin at the wrong times of day and night, which then disrupts our circadian rhythms and reduces the production of the sleep hormone melatonin; as a result, we cannot get restorative sleep. When we wake up the next day and spend most of the day indoors, the dim indoor light cannot fully activate melanopsin, which means that we cannot align our circadian clock to the day-night cycle, making us feel sleepy and less alert. After a few days or weeks, we get into depression and anxiety.
Satchin Panda (The Circadian Code: Lose weight, supercharge your energy and sleep well every night)
The delights of the poet as I jotted them down turned out to be light, solitude, the natural world, love, time, creation itself. Suddenly after the months of depression I am fully alive in all these areas, and awake.
May Sarton (Journal of a Solitude)
Saying ‘I’m fine’ is a lot easier than trying to explain the inexplicable and illogical feelings that constantly stalk me, and that is why the general public will never fully comprehend what people with a mental illness go through daily.
K.J. Redelinghuys (Unfiltered: Grappling with Mental Illness)
We view a depressed upper-class woman from a stable family background dealing with depression as “having the blues,” while the homeless woman on the street corner battling auditory hallucinations is a thing to be feared, a threatening monster. Not a person in need of help. Not someone with thoughts, dreams, fears, and needs of their own. Not a fully formed human being with agency and identity, suffering from an illness and doing their best to function as well as they can.
Camilla Sten (The Lost Village)
I may not be the best mom. I may not even get back to being the average mother I once claimed to be. But I'm here. I'm getting back up. I'm not leaving. And I'm the mom God ordained for these fours souls, and therefore I am their best mom.
Gillian Marchenko (Still Life: A Memoir of Living Fully with Depression)
Upon reflection, I realize that your image of me right now might be a bit skewed. Actually, kind of fucked. I am neither a nihilist, inordinately depressed, nor jaded. Though I can be and have been all of the above, and fully expect to be again.
Kergan Edwards-Stout (Songs for the New Depression)
To say I woke up one day and reached a point where I no longer cared about the pains to befall me would be a lie. Nor can I say that I have ever fully forgiven those who willfully did me harm. On a deep, internal battlefield, I wrestle with the thought that I have been robbed of any chance of normalcy by the losses suffered. Therapists and gurus alike tell us to, “Let go or be dragged,” as Zen proverb urges—to forgive for our own sake. But, in my experience, there is no letting go and forgiveness is transient. My inability to be free of it all isn’t for lack of an evolved consciousness on my part. I’ve “done the work” to process it all; rather, it is my irreconcilable, inescapable humanity that causes to clutch the pain close to me.
L.M. Browning (To Lose the Madness: Field Notes on Trauma, Loss and Radical Authenticity)
Feeling that Mommy is happy is a great boon to a child. Imagine for a moment a snapshot of Mother smiling and laughing. She’s happy to be here. She’s happy with you and anyone else in the picture, and she doesn’t need things to be any different than they are in that moment. She is relaxed! When Mommy is relaxed and smiling, we sense that her world is right. And when her world is right, then our world is right. But when Mommy is distracted or worried or depressed, we don’t have the same kind of support, and it’s harder for us to relax and be fully present. It doesn’t feel quite right to be expansive and expressive when Mommy is withdrawn or frazzled. There isn’t really a place to be happy, unless we’re putting on a happy face trying to cheer Mother up. Mother’s happiness relieves us of these burdens, and we can simply express ourselves as we are.
Jasmin Lee Cori (The Emotionally Absent Mother: How to Recognize and Heal the Invisible Effects of Childhood Emotional Neglect)
You have not yet fully found your place in your community. Your way of being present to your community may require times of absence, prayer, writing, or solitude. ..... Your community needs you, but maybe not as a constant presence . . . your community also needs your creative absence.[6]
Jessica Kantrowitz (The Long Night: Readings and Stories to Help You through Depression)
The fact that you are curious enough to explore this often-ignored subject of loneliness indicates that you have a level of awareness that can work to your benefit. The first secret to never being lonely again is found in learning how to be fully present and conscious with your loneliness.
Pat Love (Never be Lonely Again: Lessons from Depression, the Dow Jones, and the Dalai Lama)
It is a level of psychic pain wholly incompatible with human life as we know it. It is a sense of radical and thoroughgoing evil not just as a feature but as the essence of conscious existence. It is a sense of poisoning that pervades the self at the self’s most elementary levels. It is a nausea of the cells and soul. It is an unnumb intuition in which the world is fully rich and animate and un-map-like and also thoroughly painful and malignant and antagonistic to the self, which depressed self It billows on and coagulates around and wraps in Its black folds and absorbs into Itself, so that an almost mystical unity is achieved with a world every constituent of which means painful harm to the self. Its emotional character, the feeling Gompert describes It as, is probably mostly indescribable except as a sort of double bind in which any/all of the alternatives we associate with human agency—sitting or standing, doing or resting, speaking or keeping silent, living or dying—are not just unpleasant but literally horrible. It is also lonely on a level that cannot be conveyed. There is no way Kate Gompert could ever even begin to make someone else understand what clinical depression feels like, not even another person who is herself clinically depressed, because a person in such a state is incapable of empathy with any other living thing. This anhedonic Inability To Identify is also an integral part of It. If a person in physical pain has a hard time attending to anything except that pain, 282 a clinically depressed person cannot even perceive any other person or thing as independent of the universal pain that is digesting her cell by cell. Everything is part of the problem, and there is no solution. It is a hell for one.
David Foster Wallace (Infinite Jest)
I’ve come to accept the reality that as a chronically depressed person, I can be in two states of mind at the same time. I can live life and also fight my thoughts and emotions to keep the darkness at bay. If the darkness starts to cover me like a thick black blanket, I scratch and fight to get out from under it.
Gillian Marchenko (Still Life: A Memoir of Living Fully with Depression)
I write this sitting in the kitchen sink. That is, my feet are in it; the rest of me is on the draining-board, which I have padded with our dog's blanket and the tea-cosy. I can't say that I am really comfortable, and there is a depressing smell of carbolic soap, but this is the only part of the kitchen where there is any daylight left. And I have found that sitting in a place where you have never sat before can be inspiring - I wrote my very best poem while sitting on the hen-house. Though even that isn't a very good poem. I have decided my best poetry is so bad that I mustn't write any more of it. Drips from the roof are plopping into the water-butt by the back door. The view through the windows above the sink is excessively drear. Beyond the dank garden in the courtyard are the ruined walls on the edge of the moat. Beyond the moat, the boggy ploughed fields stretch to the leaden sky. I tell myself that all the rain we have had lately is good for nature, and that at any moment spring will surge on us. I try to see leaves on the trees and the courtyard filled with sunlight. Unfortunately, the more my mind's eye sees green and gold, the more drained of all colour does the twilight seem. It is comforting to look away from the windows and towards the kitchen fire, near which my sister Rose is ironing - though she obviously can't see properly, and it will be a pity if she scorches her only nightgown. (I have two, but one is minus its behind.) Rose looks particularly fetching by firelight because she is a pinkish person; her skin has a pink glow and her hair is pinkish gold, very light and feathery. Although I am rather used to her I know she is a beauty. She is nearly twenty-one and very bitter with life. I am seventeen, look younger, feel older. I am no beauty but I have a neatish face. I have just remarked to Rose that our situation is really rather romantic - two girls in this strange and lonely house. She replied that she saw nothing romantic about being shut up in a crumbling ruin surrounded by a sea of mud. I must admit that our home is an unreasonable place to live in. Yet I love it. The house itself was built in the time of Charles II, but it was grafted on to a fourteenth-century castle that had been damaged by Cromwell. The whole of our east wall was part of the castle; there are two round towers in it. The gatehouse is intact and a stretch of the old walls at their full height joins it to the house. And Belmotte Tower, all that remains of an even older castle, still stands on its mound close by. But I won't attempt to describe our peculiar home fully until I can see more time ahead of me than I do now. I am writing this journal partly to practise my newly acquired speed-writing and partly to teach myself how to write a novel - I intend to capture all our characters and put in conversations. It ought to be good for my style to dash along without much thought, as up to now my stories have been very stiff and self-conscious. The only time father obliged me by reading one of them, he said I combined stateliness with a desperate effort to be funny. He told me to relax and let the words flow out of me.
Dodie Smith (I Capture the Castle)
Watching television is another high-risk situation. This might seem counterintuitive, since people often look to TV as an escape—something to take their mind off things. But here’s the problem: Most programs are simply not interesting or engaging enough to fully occupy the mind, so it’s all too easy for our thoughts to wander off when we’re sitting in front of the tube. Add to this the fact that depression impairs our ability to concentrate—including the ability to stay focused on a TV program—and it’s no surprise that watching television is often a recipe for disaster. It’s one of the most effective ways to usher in an extended bout of rumination.
Steve Ilardi (The Depression Cure: The Six-Step Programme to Beat Depression Without Drugs)
Use it,” he says. “Whatever it is that had you hung up. An ex, a death, or just plain old depression. The best part about crossing any bridge is the chance to look back and be able to fully understand where you came from. You’re not a machine. You’re not a computer. You’re an artist, and any good artist knows life feeds into art and art feeds into life.
Julie Murphy (If the Shoe Fits (Meant to Be #1))
Our “increasing mental sickness” may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But “let us beware,” says Dr. Fromm, “of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting.” The really hopeless victims of mental illness are to be found among those who appear to be most normal. “Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.” They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish “the illusion of individuality,” but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But “uniformity and freedom are incompatible. Uniformity and mental health are incompatible too. . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.
Aldous Huxley (Brave New World / Brave New World Revisited)
He takes an exceptionally long shower, trying to make up for the four days he didn't shower, for the days he could barely get out of bed at all. He lathers the soap between his hands and imagines he can scrub off the days of fog, the days of never feeling fully awake, the days of climbing deeper and deeper into that place where he feeds the darkness with his self-loathing, his loneliness, his feelings of inadequacy.
Alison Cochrun
I've never enjoyed being fully present, a muted reality has been the landscape I've preferred and mainly inhabited forever. Sure, feeling is good, but not too much, and if someone is able to get away with suffering devastating loss, massive regret, heartache, physical agony, mental instability, isolation, humiliation, abuse, incarceration, depression, tragedy etc. with a blanket of chemical protection, then who can say it's wrong?
Mark Lanegan (Devil in a Coma)
When things happen that are unexpected, unwelcome, challenging, disorienting, or traumatic, we survive, but the storyline we were following is shattered. Untold stories don’t go away; they morph into volatile emotions, into flashbacks and anxiety, into behaviors we don’t understand in ourselves, things we wish we didn’t do — lash out, hide, avoid, get depressed, become lethargic, unable to go on. Untold stories cause ruptures in relationships, ill health, and spiritual or religious crisis, and contribute to a growing sense that our lives are disintegrating into chaos. People full of untold stories — people like you and me — are the ones whom author Sandra Marinella has taught and mentored as she fashioned this helpful book. The Story You Need to Tell is full of tools to fully restory your life; and even more, it is full of Sandra’s understanding, compassion, and guidance.
Sandra Marinella (The Story You Need to Tell: Writing to Heal from Trauma, Illness, or Loss)
Those who are waiting are waiting very actively. They know that what they are waiting for is growing from the ground on which they are standing. . . . That’s the secret. The secret of waiting is the faith that the seed has been planted, that something has begun. Active waiting means to be present fully to the moment in the conviction that something is happening where you are and that you want to be present to it. . . . Waiting, then, is not passive.
Monica A. Coleman (Not Alone: Reflections on Faith and Depression)
It steals away the very essence of you and leaves terrible lies in its place. It takes the logic that is true and twists it so that you can’t see things that are rational and real. That depression lies to you. You recognize these lies when you are sane or stable or balanced, but when you are in the depths of a depression they seem real. When I’m in that hole I remind myself that my brain is lying and that I’ll realize that fully when I recover. And I do.
Jenny Lawson (Broken (in the best possible way))
It’s not fair for you to come here,” I tell Depression. “I paid you off already. I served my time back in New York.” But he just gives me that dark smile, settles into my favorite chair, puts his feet on my ta- ble and lights a cigar, filling the place with his awful smoke. Loneliness watches and sighs, then climbs into my bed and pulls the covers over himself, fully dressed, shoes and all. He’s going to make me sleep with him again tonight, I just know it.
Ubair
Self-acceptance means fully accepting yourself no matter what your traits or how you perform or achieve. It does not mean self-esteem, self-confidence, or self-regard. These terms imply that you accept yourself because you perform or behave in a specific way or because people accept you based on your achievements. Self-acceptance means that you non-judgmentally accept yourself for who you are without rating or evaluating yourself, or requiring the approval of others.
Lee A. Wilkinson (Overcoming Anxiety and Depression on the Autism Spectrum: A Self-Help Guide Using CBT)
Hugging is healthy. It helps the immune system, cures depression, reduces stress and induces sleep. It’s invigorating, rejuvenating and has no unpleasant side effects. Hugging is nothing less than a miracle drug. Hugging is all natural. It is organic, naturally sweet, no artificial ingredients, nonpolluting, environmentally friendly and 100 percent wholesome. Hugging is the ideal gift. Great for any occasion, fun to give and receive, shows you care, comes with its own wrapping and, of course, fully returnable. Hugging is practically perfect. No batteries to wear out, inflation-proof, nonfattening, no monthly payments, theft-proof and nontaxable. Hugging is an underutilized resource with magical powers. When we open our hearts and arms, we encourage others to do the same. Think of the people in your life. Are there any words you’d like to say? Are there any hugs you want to share? Are you waiting and hoping someone else will ask first? Please don’t wait! Initiate!
Jack Canfield (Chicken Soup for the Soul: All Your Favorite Original Stories Plus 20 Bonus Stories for the Next 20 Years)
court circles too. Melbourne was now fully aware of the rift, even though the duchess had begged Victoria not to tell him, but did nothing to bridge it. Victoria started to pity her depressed mother. It was a fool’s mission, but the loyal duchess continued to try to rehabilitate Conroy. In November, she asked Victoria to allow him to come to the Guildhall banquet. If Victoria did not like him, then she asked her to “at least forgive, and do not exclude and mark him and his family.” She continued: “The
Julia Baird (Victoria the Queen: An Intimate Biography of the Woman Who Ruled an Empire)
I love to have you near me, Pete. You are such a joy to me. I love it when you talk to me and tell me how it is for you. I want to hear everything you have to say. I want to be the one person you can always come to whenever you need help. You can come to me when you are hurting, when you just want company, or when you want to play. You are always welcome. You are a delight to my eyes, and I always enjoy having you around. You are a good boy, very special and absolutely worthy of love, respect, and all good things. I am so proud of you and so glad that you are alive. I will help you in any way that I can. I want to be the loving mom and dad you were so unfairly deprived of, and that you so much deserve. And I want you to know that I have an especially loving place in my heart for you when you are scared or sad or mad or ashamed. You can always come to me and tell me about such feelings, and I will be with you and try to soothe you until those feelings run their natural course. I want to become your best friend and I will always try to protect you from unfairness and humiliation. I will also seek friends for you who genuinely like you and who are truly on your side. We will only befriend people who are fair, who treat us with equality and respect, and who listen to us as much as we listen to them. I want to help you learn that it really is good to have needs and desires. It’s wonderful that you have feelings. It’s healthy to be mad and sad and scared and depressed at times. It’s natural to make mistakes. And it’s okay to feel good too, and even to have more fun than mom and dad did.
Pete Walker (The Tao of Fully Feeling: Harvesting Forgiveness out of Blame)
It's scary, and downing, that I make my best music when I'm going through my depression... At that moment, all i can see is black, darkness and shadows, but in the bigger picture.. it's a blessing. When I look through all my work, my art, I wouldn't change or take away my depression and anxiety for ANYTHING.. because when i get those days of rainbows, and colors.. i know deep down, i'm only honest when i'm at the deepest of the oceans.. so it's like listening to a different side of my mind, that i never realize exists, until i get that little peek through the blinds, and finally see the sunlight.. THEN on those simple moments, even if they only last a few minutes, i know deep down... maybe i do have a talent. Maybe I have got something, a "gift", that some people call... So really, if it wasn't for my depression, i would never, truly believe I have anything worth giving. So I will NOT sit back and wish i wasn't clinically depressed, I will learn to embrace it, live with it, and talk my brain into believing, and fully knowing, I HAVE A GIFT. I AM WORTHY. I DO HAVE SOMETHING TO GIVE THE WORLD. I will not let my depression or anxiety control me. They can live here(in my mind), but they best know, I AM STILL, AND WILL ALWAYS BE IN CONTROL. .. BUT This is my home, and you're just living under it.
scott mcgoldrick
Coopersmith’s study with adolescent boys indicates that children develop self-trust, adventuresomeness and the ability to deal with adversity if they are treated with respect and are provided with well-defined standards of values, demands for competence and guidance toward solutions of problems. The development of individual self-reliance is fostered by a well-structured, demanding environment, rather than by largely unlimited permissiveness and freedom to explore in an unfocused way. The research of both Stanley Coopersmith and Morris Rosenberg has led them to believe that pupils with high self-esteem perceive themselves as successful. They are relatively free of anxiety and psychosomatic symptoms, and can realistically assess their abilities. They are confident that their efforts will meet with success, while being fully aware of their limitations. Persons with high self-esteem are outgoing and socially successful and expect to be well received. They accept others and others tend to accept them. On the other hand, according to Coopersmith and Rosenberg, pupils with low self-esteem are easily discouraged and sometimes depressed. They feel isolated, unloved and unlovable. They seem incapable of expressing themselves or defending their inadequacies. They are so preoccupied with their self-consciousness and anxiety that their capacity for self-fulfillment can be easily destroyed.4
Janet Geringer Woititz (Adult Children of Alcoholics: Expanded Edition)
Our quick tour through the many dimensions of cognitive and emotional dysfunction makes it plain why the practice of psychiatry has changed so profoundly over the past thirty years. The familiar caricature of the bearded and monocled Freudian analyst probing his reclining patient for memories of toilet training gone awry and parentally directed lust is now an anachronism, as is the professional practice of that mostly empty and confabulatory art. How such an elaborate theory could have become so widely accepted—on the basis of no systematic evidence or critical experiments, and in the face of chronic failures of therapeutic intervention in all of the major classes of mental illness (schizophrenia, mania and depression)—is something that sociologists of science and popular culture have yet to fully explain.
Paul M. Churchland (The Engine of Reason, the Seat of the Soul: A Philosophical Journey Into the Brain)
It is a year and eight months since I last looked at these notes of mine. I do so now only because, being overwhelmed with depression, I wish to distract my mind by reading them through at random. I left them off at the point where I was just going to Homburg. My God, with what a light heart (comparatively speaking) did I write the concluding lines!—though it may be not so much with a light heart, as with a measure of self-confidence and unquenchable hope. At that time had I any doubts of myself? Yet behold me now. Scarcely a year and a half have passed, yet I am in a worse position than the meanest beggar. But what is a beggar? A fig for beggary! I have ruined myself—that is all. Nor is there anything with which I can compare myself; there is no moral which it would be of any use for you to read to me. At the present moment nothing could well be more incongruous than a moral. Oh, you self-satisfied persons who, in your unctuous pride, are forever ready to mouth your maxims—if only you knew how fully I myself comprehend the sordidness of my present state, you would not trouble to wag your tongues at me! What could you say to me that I do not already know? Well, wherein lies my difficulty? It lies in the fact that by a single turn of a roulette wheel everything for me, has become changed. Yet, had things befallen otherwise, these moralists would have been among the first (yes, I feel persuaded of it) to approach me with friendly jests and congratulations. Yes, they would never have turned from me as they are doing now! A fig for all of them! What am I? I am zero—nothing. What shall I be tomorrow? I may be risen from the dead, and have begun life anew. For still, I may discover the man in myself, if only my manhood has not become utterly shattered.
Fyodor Dostoevsky (The Gambler)
The collective denial of our underlying emotional life has contributed to an array of troubles and symptoms. What is often diagnosed as depression is actually low-grade chronic grief locked into the psyche, complete with the ancillary ingredients of shame and despair. Martín Prechtel calls this the gray-sky culture,72 one in which we do not choose to live an exuberant life, filled with the wonder of the world and the beauty of day-to-day existence, one in which we do not welcome the sorrow that comes with the inevitable losses that accompany us on our walk here. This refusal to enter the depths has shrunk the visible horizon for many of us, dimmed our participation in the joys and sorrows of the world. We suffer from what I call premature death—we turn away from life and are ambivalent toward the world, neither in it nor out of it, lacking a commitment to fully say yes to life.
Francis Weller (The Wild Edge of Sorrow: Rituals of Renewal and the Sacred Work of Grief)
Okay,” I finally said. “Can we all agree that this is maybe the most screwed-up situation we’ve ever found ourselves in?” “Agreed,” they said in unison. “Awesome.” I gave a little nod. “And do either of you have any idea what we should do about it?” “Well, we can’t use magic,” Archer said. “And if we try to leave, we get eaten by Monster Fog,” Jenna added. “Right. So no plans at all, then?” Jenna frowned. “Other than rocking in the fetal position for a while?” “Yeah, I was thinking about taking one of those showers where you huddle in the corner fully clothed and cry,” Archer offered. I couldn’t help but snort with laughter. “Great. So we’ll all go have our mental breakdowns, and then we’ll somehow get ourselves out of this mess.” “I think our best bet is to lie low for a while,” Archer said. “Let Mrs. Casnoff think we’re all too shocked and awed to do anything. Maybe this assembly tonight will give us some answers.” “Answers,” I practically sighed. “About freaking time.” Jenna gave me a funny look. “Soph, are you…grinning?” I could feel my cheeks aching, so I knew that I was. “Look, you two have to admit: if we want to figure out just what the Casnoffs are plotting, this is pretty much the perfect place.” “My girl has a point,” Archer said, smiling at me. Now my cheeks didn’t just ache, they burned. Clearing her throat, Jenna said, “Okay, so we all go up to our rooms, then after the assembly tonight we can regroup and decide what to do next.” “Deal,” I said as Archer nodded. “Are we all going to high-five now?” Jenna asked after a pause. “No, but I can make up some kind of secret handshake if you want,” Archer said, and for a second, they smiled at each other. But just as quickly, the smile disappeared from Jenna’s face, and she said to me, “Let’s go. I want to see if our room is as freakified as the rest of this place.” “Good idea,” I said. Archer reached out and brushed his fingers over mine. “See you later, then?” he asked. His voice was casual, but my skin was hot where he touched me. “Definitely,” I answered, figuring that even a girl who has to stop evil witches from taking over the world could make time for kissage in there somewhere. He turned and walked away. As I watched him go, I could feel Jenna starting at me. “Fine,” she acknowledged with a dramatic roll of her eyes. “He’s a little dreamy.” I elbowed her gently in the side. “Thanks.” Jenna started to walk to the stairs. “You coming?” “Yeah,” I said. “I’ll be right up. I just want to take a quick look around down here.” “Why, so you can be even more depressed?” Actually, I wanted to stay downstairs just a little longer to see if anyone else showed up. So far, I’d seen nearly everyone I remembered from last year at Hex Hall. Had Cal been dragged here, too? Technically he hadn’t been a student, but Mrs. Casnoff had used his powers a lot last year. Would she still want him here? To Jenna, I just said, “Yeah, you know me. I like poking bruises.” “Okay. Get your Nancy Drew on.
Rachel Hawkins (Spell Bound (Hex Hall, #3))
I predicted that, in order to live a vital life, prevent disease, or optimize the chance for disease remission, you would need: Healthy relationships, including a strong network of family, friends, loved ones, and colleagues A healthy, meaningful way to spend your days, whether you work outside the home or in it A healthy, fully expressed creative life that allows your soul to sing its song A healthy spiritual life, including a sense of connection to the sacred in life A healthy sexual life that allows you the freedom to express your erotic self and explore fantasies A healthy financial life, free of undue financial stress, which ensures that the essential needs of your body are met A healthy environment, free of toxins, natural-disaster hazards, radiation, and other unhealthy factors that threaten the health of the body A healthy mental and emotional life, characterized by optimism and happiness and free of fear, anxiety, depression, and other mental-health ailments A healthy lifestyle that supports the physical health of the body, such as good nutrition, regular exercise, adequate sleep, and avoidance of unhealthy addictions
Lissa Rankin (Mind Over Medicine: Scientific Proof That You Can Heal Yourself)
These other voices make me constantly falling back into an old trap, before I am even fully aware of it, I find myself wondering why someone hurt me, rejected me, or didn’t pay attention to me. Without realizing it, I find myself brooding about someone else’s success, my own loneliness, and the way the world abuses me. Despite my conscious intentions, I often catch myself daydreaming about becoming rich, powerful, and very famous. All of these mental games reveal to me the fragility of my faith that I am the Beloved One on whom God’s favor rests. I am so afraid of being disliked, blamed, put aside, passed over, ignored, persecuted, and killed, that I am constantly developing strategies to defend myself and thereby assure myself of the love I think I need and deserve. And in so doing I move far away from my father’s home and choose to dwell in a “distant country.” Many of my daily preoccupations suggest that I belong more to the world than to God. A little criticism makes me angry, and a little rejection makes me depressed. A little praise raises my spirits, and a little success excites me. It takes very little to raise me up or thrust me down. Often I am like a small boat on the ocean, completely at the mercy of its waves.
Henri J.M. Nouwen (The Return of the Prodigal Son: A Story of Homecoming)
His own life on earth was short, limited; the beauty and splendor of Mount Fuji eternal. Annoyed and a little depressed, he asked himself how he could possibly attach any importance to his accomplishments with the sword. There was an inevitability in the way nature rose majestically and sternly above him; it was in the order of things that he was doomed to remain beneath it. He fell on his knees before the mountain, hoping his presumptuousness would be forgiven, and clasped his hands in prayer—for his mother’s eternal rest and for the safety of Otsū and Jōtarō. He expressed his thanks to his country and begged to be allowed to become great, even if he could not share nature’s greatness. But even as he knelt, different thoughts came rushing into his mind. What had made him think man was small? Wasn’t nature itself big only when it was reflected in human eyes? Didn’t the gods themselves come into existence only when they communicated with the hearts of mortals? Men—living spirits, not dead rock—performed the greatest actions of all. “As a man,” he told himself, “I am not so distant from the gods and the universe. I can touch them with the three-foot sword I carry. But not so long as I feel there is a distinction between nature and humankind. Not so long as I remain distant from the realm of the true expert, the fully developed man.
Eiji Yoshikawa (Musashi: An Epic Novel of the Samurai Era)
Until my thirtieth year, I lived in a state of almost continuous anxiety interspersed with periods of suicidal depression. It feels now as if I am talking about some past lifetime or somebody else’s life. One night not long after my twenty-ninth birthday, I woke up in the early hours with a feeling of absolute dread. I had woken up with such a feeling many times before, but this time it was more intense than it had ever been. The silence of the night, the vague outlines of the furniture in the dark room, the distant noise of a passing train – everything felt so alien, so hostile, and so utterly meaningless that it created in me a deep loathing of the world. The most loathsome thing of all, however, was my own existence. What was the point in continuing to live with this burden of misery? Why carry on with this continuous struggle? I could feel that a deep longing for annihilation, for nonexistence, was now becoming much stronger than the instinctive desire to continue to live. ‘I cannot live with myself any longer.’ This was the thought that kept repeating itself in my mind. Then suddenly I became aware of what a peculiar thought it was. ‘Am I one or two? If I cannot live with myself, there must be two of me: the ‘I’ and the ‘self’ that ‘I’ cannot live with.’ ‘Maybe,’ I thought, ‘only one of them is real.’ I was so stunned by this strange realization that my mind stopped. I was fully conscious, but there were no more thoughts. Then I felt drawn into what seemed like a vortex of energy. It was a slow movement at first and then accelerated. I was gripped by an intense fear, and my body started to shake. I heard the words ‘resist nothing,’ as if spoken inside my chest. I could feel myself being sucked into a void. It felt as if the void was inside myself rather than outside. Suddenly, there was no more fear, and I let myself fall into that void. I have no recollection of what happened after that. I was awakened by the chirping of a bird outside the window. I had never heard such a sound before. My eyes were still closed, and I saw the image of a precious diamond. Yes, if a diamond could make a sound, this is what it would be like. I opened my eyes. The first light of dawn was filtering through the curtains. Without any thought, I felt, I knew, that there is infinitely more to light than we realize. That soft luminosity filtering through the curtains was love itself. Tears came into my eyes. I got up and walked around the room. I recognized the room, and yet I knew that I had never truly seen it before. Everything was fresh and pristine, as if it had just come into existence. I picked up things, a pencil, an empty bottle, marvelling at the beauty and aliveness of it all. That day I walked around the city in utter amazement at the miracle of life on earth, as if I had just been born into this world.
Eckhart Tolle (The Power of Now: A Guide to Spiritual Enlightenment)
At first it seemed to be no more than a chance ray of light beamed into the vestibule by the shifting of a tree-bough between house and street lamp, but as we kept our eyes glued to it we saw that it was a form - a tall, attenuated, skeletally-thin form moving stealthily in the shadow. Slowly the thing emerged from the gloom of the doorway, and despite the warning I had had, I felt a prickling sensation at the back of my neck just above my collar, and a feeling as of sudden chill ran through my forearms. It was tall, as we had been told, fully six feet from its bare-boned feet to hairless, parchment-covered skull; and the articulation of its skeleton could be seen plainly through the leathery skin that clung to the gaunt, staring bones. The nose was large, high-bridged and haughty, like the beak of a falcon or eagle, and the chin was prominent beneath the brownish sheath of skin that stretched drum-tight across it. The eyes were closed and showed only as twin depressions in the skull-like countenance, but the mummified lips had retracted to show a double line of teeth in a mirthless grin. Its movements were irregular and stiff, like the movements of some monstrous mechanical doll or, as Edina Laurace had expressed it, like a marionette worked by unseen wires. But once it had emerged from the doorway it moved with shocking quickness. Jerkily, and with exaggeratedly high knee-action, it crossed the lawn, came to the sidewalk, turned on its parchment-soled feet as if on a pivot, and started after de Grandin. ("The Man In Crescent Terrace")
Seabury Quinn (The Mummy Walks Among Us)
Are you wondering what to write? Let’s start with some general statements that are useful each and every day. Then we’ll create statements that address specific emotional states like depression, anxiety, and feelings of stress. We’ll also create statements that pertain to specific situations such as sleep, relationships, parenting, job, school, health, skills, talents, and leisure activities. GENERAL STATEMENTS Here are some useful statements to write each and every day. Select two or three that resonate with you. You are not limited to these examples. You can write whatever you wish as long as it is a POSITIVE statement in the PRESENT TENSE that begins with ‘I AM’ and uses the PROGRESSIVE ‘ing’ form of the verb. At first, while learning the technique, you might want to use the statements suggested in this book. REMEMBER: Each POSITIVE, PRESENT TENSE, PROGRESSIVE statement is something you would like to be true. But you are writing it as if it already is true. In other words: I am writing positive statements. I am wanting them to be true. I am noticing that they are becoming true. I recommend writing at least two general statements every day. Here are some examples: I am embracing each and every day. I am enjoying today. I am living in the present moment. I am looking forward to today. I am having a productive day. I am staying focused. I am handling things well. I am taking things as they come. I am coping well with problems. I am focusing on the positives. I am moving smoothly through the day. I am confidently coping with challenges. I am noticing how well the day is going. I am feeling fully and deeply alive. Select two or three statements from the above list and write them here.
Peggy D. Snyder (The Ten Minute Cognitive Workout: Manage Your Mood and Change Your Life in Ten Minutes a Day)
In attunement, it is the infant who leads and the mother who follows. “Where their roles differ is in the timing of their responses,” writes John Bowlby, one of the century’s great psychiatric researchers. The infant initiates the interaction or withdraws from it according to his own rhythms, Bowlby found, while the “mother regulates her behaviour so that it meshes with his... Thus she lets him call the tune and by a skillful interweaving of her own responses with his creates a dialogue.” The tense or depressed mothering adult will not be able to accompany the infant into relaxed, happy spaces. He may also not fully pick up signs of the infant’s emotional distress, or may not be able to respond to them as effectively as he would wish. The ADD child’s difficulty reading social cues likely originates from her relationship cues not being read by the nurturing adult, who was distracted by stress. In the attunement interaction, not only does the mother follow the child, but she also permits the child to temporarily interrupt contact. When the interaction reaches a certain stage of intensity for the infant, he will look away to avoid an uncomfortably high level of arousal. Another interaction will then begin. A mother who is anxious may react with alarm when the infant breaks off contact, may try to stimulate him, to draw him back into the interaction. Then the infant’s nervous system is not allowed to “cool down,” and the attunement relationship is hampered. Infants whose caregivers were too stressed, for whatever reason, to give them the necessary attunement contact will grow up with a chronic tendency to feel alone with their emotions, to have a sense — rightly or wrongly — that no one can share how they feel, that no one can “understand.” Attunement is the quintessential component of a larger process, called attachment. Attachment is simply our need to be close to somebody. It represents the absolute need of the utterly and helplessly vulnerable human infant for secure closeness with at least one nourishing, protective and constantly available parenting figure. Essential for survival, the drive for attachment is part of the very nature of warm-blooded animals in infancy, especially. of mammals. In human beings, attachment is a driving force of behavior for longer than in any other animal. For most of us it is present throughout our lives, although we may transfer our attachment need from one person — our parent — to another — say, a spouse or even a child. We may also attempt to satisfy the lack of the human contact we crave by various other means, such as addictions, for example, or perhaps fanatical religiosity or the virtual reality of the Internet. Much of popular culture, from novels to movies to rock or country music, expresses nothing but the joys or the sorrows flowing from satisfactions or disappointments in our attachment relationships. Most parents extend to their children some mixture of loving and hurtful behavior, of wise parenting and unskillful, clumsy parenting. The proportions vary from family to family, from parent to parent. Those ADD children whose needs for warm parental contact are most frustrated grow up to be adults with the most severe cases of ADD. Already at only a few months of age, an infant will register by facial expression his dejection at the mother’s unconscious emotional withdrawal, despite the mother’s continued physical presence. “(The infant) takes delight in Mommy’s attention,” writes Stanley Greenspan, “and knows when that source of delight is missing. If Mom becomes preoccupied or distracted while playing with the baby, sadness or dismay settles in on the little face.
Gabor Maté (Scattered: How Attention Deficit Disorder Originates and What You Can Do About It)
Tell me, Princess Olivia... why do you have to stay in your tower?" The soft entreaty made Livia feel as if she were melting inside. She laughed unsteadily, wishing for a moment that she dared to trust him. But the habit of independence was too strong. Shaking her head, Livia approached him, expecting him to back away from the doorway. He retreated half a step, his hands still grasping the edges of the doorway, so that she couldn't help but walk into an open-armed embrace. The bonnet ribbons slipped from her fingers. "Mr. Shaw-" she began, making the mistake of looking up at him. "Gideon," he whispered. "I want to know your secrets, Olivia." A bitter half smile touched her lips. "You'll hear them sooner or later from other people." "I want to hear them from you." As Livia began to retreat into the glasshouse, Shaw deftly caught the little cloth belt of her walking dress. His long fingers hooked beneath the reinforced fabric. Unable to back away from him, Livia clamped her hand over his, while a hectic blush flooded her face. She knew that he was toying with her, and that she once might have been able to manage this situation with relative ease. But not now. When she spoke, her voice was husky. "I can't do this, Mr. Shaw." To her amazement, he seemed to understand exactly what she meant. "You don't have to do anything," he said softly. "Just let me come closer... and stay right there..." His head bent, and he found her mouth easily. The coaxing pressure of his lips made Livia sway dizzily, and he caught her firmly against him. She was being kissed by Gideon Shaw, the self-indulgent, debauched scoundrel her brother had warned her about. And oh, he was good at it. She had thought nothing would ever be as pleasurable as Amberley's kisses... but this man's mouth was warm and patient, and there was something wickedly erotic about his complete lack of urgency. He teased her gently, nudging her lips apart, the tip of his tongue barely brushing hers before it withdrew. Wanting more of those silken strokes, Livia began to strain against him, her breath quickening. He nurtured her excitement with such subtle skill that she was utterly helpless to defend against it. To her astonishment, she found herself winding her arms around his neck and pressing her breasts against the hard plane of his chest. His hand slid behind her neck, tilting her head back to expose her throat more fully. Still gentle and controlled, he kissed the fragile skin, working his way down to the hollow at the base of her throat. She felt his tongue swirl in the warm depression, and a moan of pleasure escaped her. Shaw lifted his head to nuzzle the side of her cheek, while his hand smoothed over her back. Their breaths mingled in swift puffs of heat, his hard chest moving against hers in an erratic rhythm.
Lisa Kleypas (Again the Magic (Wallflowers, #0))
No wonder you're depressed. You haven't fully accepted the use of controlled violence for the good of the community.
Ursula K. Le Guin (The Lathe of Heaven)
The external recognition, approval and validation we seek is simply a subconscious cry for us to fully acknowledge our own worth and stop rejecting our true self.
Blake D. Bauer (You Were Not Born to Suffer Sampler: How to Overcome Fear, Insecurity and Depression and Love Yourself Back to Freedome, Happiness and Peace)
What Writing Can Help Us Do: Name our experience so we can more fully understand it. Give language to the future we want to create so it stops feeling vague and begins to seem achievable. Build a bridge (neural pathways) between the now we’re experiencing and the future we’d like to create. Heal and engineer our own resilience from past experience. Find perspective for life’s challenges, large and small. Invent brand-new solutions for age-old problems. Build our confidence. Increase our working memory and overall cognitive power. Cultivate more gratitude and contentment. Provide clarity for our decisions. Increase satisfaction in our romantic partnerships. Level up our immune system, help us sleep better, etc. Combat and curb anxiety, stress, and depression. Tune out the well-meaning and critical voices around us so we can finally understand what we think.
Allison Fallon (The Power of Writing It Down: A Simple Habit to Unlock Your Brain and Reimagine Your Life)
Restoring Trust in the Relationship If you have been cheated on by a partner, you must understand the earth-shattering effect it can have on the trust in your relationship. The good thing, however, is that trust can be rebuilt. Of course, it will take time to fully trust your partner again after what they did, but it is a possibility. Both of you will have to work as a team to restore the balance in the relationship so that, one day, you both can go back to how you two were when you fell in love. You must also understand that the process of healing will take time. The cheating partner mustn’t expect things to go right between you two overnight or think that one apology is enough to resettle terms in the marriage. Below are some tips to help you two restore the lost faith in the relationship and rebuild the trust.
Rachael Chapman (Healthy Relationships: Overcome Anxiety, Couple Conflicts, Insecurity and Depression without therapy. Stop Jealousy and Negative Thinking. Learn how to have a Happy Relationship with anyone.)
Be Honest If you have been wronged, you have every right to be angry with your partner and express that anger. Trying to keep things inside will only suffocate you more. You need to let your partner know how hurt you are and how you expect to be repaired. A lack of communication can only make matters worse where the other partner will think you haven’t forgiven them yet. Let them know everything honesty like how much time do you need, if you feel comfortable with them in the same room or not, or how you plan to work this out. The more open you are about your emotions and feelings, the better for you. Besides, it is always a good idea to vent things out so that your mind takes a break from all that thinking. Let Them Witness Your Pain Sometimes, the partner that has wronged their spouse is so paralyzed with guilt that they keep asking for forgiveness over and over again. They must understand that what you are going through is painful and is a result of what they have done. Now they must bear witness to it and allow you time to grieve completely. They should know not to keep insisting on forgiving you or trying too hard to make things right. Don’t Expect Cheap Forgiveness Asking for forgiveness over and over again can also add to the frustration the cheated partner feels and just to get the cheating partner out of their hair, they might vent out their anger saying that they have forgiven them when, in reality, it isn’t the case. This stops the process of grief midway and one never fully comes out of it. On the other hand, the cheating partner might take is a weakness and use it against you for any future infidelities. Therefore, be patient with your words and don’t act with anger. If there is nothing nice you can offer in terms of words, remain silent and let your partner know that you need more time.
Rachael Chapman (Healthy Relationships: Overcome Anxiety, Couple Conflicts, Insecurity and Depression without therapy. Stop Jealousy and Negative Thinking. Learn how to have a Happy Relationship with anyone.)
When we are depressed, we have a sense of being deadened and blocked. When we fully experience our sadness, we may not feel on top of the world, but we will feel very much alive and may even have a sense of wellbeing. Most importantly, when we experience our emotions fully, we will eventually move through them to a new feeling space. On the other hand, if we avoid our emotions, we tend to stay stuck in a particular emotional state.
Rick Carson (Taming Your Gremlin: A Surprisingly Simple Method for Getting Out of Your Own Way)
The Universal Waite card also depicts the final stage of grief – coming to terms with the situation, getting depressed, and looking to find the bright side in all the mess. This is the stage when people fully accept the loss, contemplate available choice, and begin their process of healing. This process is perhaps the hardest and most critical aspect of grief. If this phase is not fully completed, an individual may find himself scarred for life. Allow yourself to feel the pain; let it course through you. Will yourself to calm down, and begin the process of figuring a path forward. You will eventually look back at your experiences and thank yourself for choosing to heal.
David Hoffman (TAROT FOR BEGINNERS: a practical and straightforward guide to reading tarot cards)
In what ways do you suffer or struggle but hold back from sharing this with other people? What physical symptoms or illnesses is your body expressing as a way of asking you to love and value yourself more fully? What do you struggle to love about yourself? What do you struggle to love about your life? Do you ever think about killing yourself? If so, why?
Blake Bauer (You Were Not Born to Suffer: Overcome Fear, Insecurity and Depression and Love Yourself Back to Happiness, Confidence and Peace)
be anxious before a big event, before a presentation, or in a new job or relationship. But whereas this “natural” anxiety dissipates after the event or presentation is over, or as the job becomes familiar or the relationship more solid, anxiety in bipolar II not only lingers but gets stronger with each day. Many of my patients worry about imaginary crimes and are persistently anxious about something they did or said that has no bearing on the actual reality. They often “read” facial expressions wrong, seeing something negative in people where it doesn’t exist. This anxiety builds up . . . until, usually within a week or so, the patient plummets into a depression. The anxiety is still there, combined now with feelings of hopelessness and helplessness.
Karla Dougherty (Less than Crazy: Living Fully with Bipolar II)
Hate crime and violent crime is something reprehensible perpetrated by other people, a small deviant class, mainly men – this, at least, is the commonly held view. But Miles (2003) argues that we must reckon fully and realistically with our barbaric evolutionary heritage; and Buss (2006) uses case study research to suggest that fantasising harm and death to others is extremely common. Freud would have agreed with such assessments of human nature, acknowledging that unconsciously, ‘safely’ repressed, we sometimes harbour destructive and taboo-breaking wishes not only towards enemies but also towards loved-ones and ourselves. Today’s ascendant coalition of groups opposing racism, sexism, homophobia and anti-religious views, and championing equality and human rights, want to abolish not only outward physical violence and its verbal scaffolding but also vocal and mental hatred. This amounts to an unrealistic and dangerous totalitarian agenda for the fantasised good, the mechanism for which is suppression not understanding. That we all have a barbarous dark side that can be triggered in certain circumstances is a thesis denied or ignored by many but recognised by so-called misanthropes, anthropathologists and DRs. Ironically, opponents of the concept of (often dark) human nature unwittingly force a mental illness status upon those who notice weird and hateful thoughts in their own heads and conclude that they are uniquely perverse and unacceptable individuals. In other words, denial breeds another layer of depression in the same way that sin-focused puritanical religions have caused inauthentic behaviour and created neurotic minds.
Colin Feltham (Depressive Realism: Interdisciplinary Perspectives)
Fourteen years of sharing political power in the Republic, of making all the compromises that were necessary to maintain coalition governments, had sapped the strength and the zeal of the Social Democrats until their party had become little more than an opportunist pressure organization, determined to bargain for concessions for the trade unions on which their strength largely rested. It might be true, as some Socialists said, that fortune had not smiled on them: the Communists, unscrupulous and undemocratic, had split the working class; the depression had further hurt the Social Democrats, weakening the trade unions and losing the party the support of millions of unemployed, who in their desperation turned either to the Communists or the Nazis. But the tragedy of the Social Democrats could not be explained fully by bad luck. They had had their chance to take over Germany in November 1918 and to found a state based on what they had always preached: social democracy. But they lacked the decisiveness to do so. Now at the dawn of the third decade they were a tired, defeatist party, dominated by old, well-meaning but mostly mediocre men. Loyal to the Republic they were to the last, but in the end too confused, too timid to take the great risks which alone could have preserved it, as they had shown by their failure to act when Papen turned out a squad of soldiers to destroy constitutional government in Prussia.
William L. Shirer (The Rise and Fall of the Third Reich: A History of Nazi Germany)
But what can be dealt with are the imprints of the trauma on body, mind, and soul: the crushing sensations in your chest that you may label as anxiety or depression; the fear of losing control; always being on alert for danger or rejection; the self-loathing; the nightmares and flashbacks; the fog that keeps you from staying on task and from engaging fully in what you are doing; being unable to fully open your heart to another human being.
Bessel van der Kolk (The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma)
Some days the world feels too hard and heavy, too much violence, too much pain, too much, too much, too much, and no way to make any of it make sense. Some days the people we love the most are enduring deep horror and loss and fear and trauma and pain and there's not a damn thing we can do, not really - and we're left sitting with some crazy helplessness and anger and grief without anywhere that feels big enough to hold it all. Some days you don't know if you want to scream the rage or cry the grief or run to the ocean or collapse in a puddle on the floor or sink into a too-hot bath or go back to bed or lose your mind for a little while, because holding it together takes more than you've got. Some days you feel like you'd do just about anything to have someone show up at your door for no other reason but to deliver an endless hug because reactivated trauma is a bitch, even when it's not your own, and because we all need more hugs, even on the good days—and some days are as far as hell from good as you can imagine. Some days you buy yourself the pale pink roses because you need a reminder of beauty, and you make yourself cup after cup of tea and finally let yourself cry, hard. You take the invite to go out to dinner and laugh and forget for a while. You pay attention, with deep gratitude, to the spaces that feel safe enough to open fully into, and to the people that show up to fill those spaces. You do what you can even though it feels like way too little and not near enough and not anything really in the grand scheme of things, and you say a prayer of thanks for the people give without knowing even why they are giving and a blessing for the grace of connections that are strong enough for that. Whatever you're doing right now, send a wave of love out into the universe. The biggest and brightest one you've got. Send protection, and healing, and fire, and light, and love and love and love and love. I can't tell you where you're sending it, but I know there's enough hurt and hard in the world right now, that whatever direction it goes and wherever it lands, it will rest with someone who needs it.
Jeanette LeBlanc
The separation from youth has even taken away the golden glamour of Nature, and the future appears hopeless and empty. But what robs Nature of its glamour, and life of its joy, is the habit of looking back for something that used to be outside, instead of looking inside, into the depths of the depressive state. This looking back leads to regression and is the first step along that path. Regression is also an involuntary introversion in so far as the past is an object of memory and therefore a psychic content, an endopsychic factor. It is a relapse into the past caused by a depression in the present. Depression should therefore be regarded as an unconscious compensation whose content must be made conscious if it is to be fully effective. This can only be done by consciously regressing along with the depressive tendency and integrating the memories so activated into the conscious mind—which was what the depression was aiming at in the first place.
C.G. Jung (Collected Works of C.G. Jung, Volume 5: Symbols of Transformation)
Signs of someone who has not fully repented before God. Addictions and lust Anger, violent and Foul Mouth Arrogance and pride Arguments Confusion and division Discouragement or depression Guilt and shame Fears and anxieties Irritability and frustration Insensitivity and selfishness Judging, sarcasm and slander Resentments and unforgiveness
Shaila Touchton
You can be released forever from the grip of self-hate when you freely and fully know the approval of God is far more precious than the approval of people.
William Backus (Telling Yourself the Truth: Find Your Way Out of Depression, Anxiety, Fear, Anger, and Other Common Problems by Applying the Principles of Misbelief Therapy)
We suffer many dire consequences when we are unwilling to feel. The price of emotional repression is a constant, wasteful expenditure of energy that leaves many of us depressed and taciturn. Perpetually enervated, more and more of us sink into the apathy and ennui of the “seen that - been there - done that” syndrome. When this occurs, we forfeit our destiny of growing into the vitally expressive and life-celebratory beings we were born to be. Our war on feelings forces our emotions to turn against us. Much of our unnecessary suffering is caused by the ghosts of our murdered emotions wafting into consciousness and haunting us as hurtful thinking. Denied emotions taint our thoughts with fearful worry, dour self-doubt, and angry self-criticism. We also risk “acting out” our emotions unconsciously when we are unwilling to feel them. Sarcasm, criticality, habitual lateness, and “forgotten” commitments are common unconscious expressions of anger. Ironically, these passive-aggressive behaviors leave us in even greater emotional pain because they cause others to distrust and dislike us. The epidemics of overeating, over-medicating, and overworking that plague America are also rooted in our mass retreat from feeling. When we are feeling-phobic, we are compelled to distract ourselves from our emotions with mood-altering substances, workaholism or constant busyness. Many of us, as Anne Wilson Schaef points out in When Society Becomes An Addict, are addicted to at least one self-destructive substance or process.
Pete Walker (The Tao of Fully Feeling: Harvesting Forgiveness out of Blame)
So the steps in 3-2-1 are: Find it, Face it, Talk to it, Be it. Step One: Find It. Locate the symptom, pressure, pain, image, person, or thing that seems to be the core of the problem—the fear, anxiety, depression, obsession, jealousy, envy, anger. Locate it, and notice everything about it—the symptoms themselves (the uncomfortable feelings generated by the problematic person, place, or event). Notice its location in your body (for example, head, eyes, chest, breasts, arms, shoulders, stomach, gut, genitals, thighs, lower legs, feet, toes, perhaps single muscles or muscle groups, sometimes bodily organ systems—digestive, urinary, reproductive, respiratory, circulatory, neuronal). Notice its general size, color, shape, smell, texture (whatever comes to mind when you think any of those elements). Notice what seems to most trigger it, what seems to soothe it, and activities that often accompany it (for example, increased heart rate, increased breathing, particular muscle tightening, headaches, difficulty swallowing, sexual inadequacy or disinterest). Don’t judge them as good or bad, positive or negative. Just pretend that you are videotaping them, taking pictures of them, exactly as they are, not as you want or wish them to be—you are aiming for just a simple, comprehensive mindfulness of them. Get a lot of plain neutral videotape on every aspect of the problem. Get it fully in your awareness as an object.
Ken Wilber (The Religion of Tomorrow: A Vision for the Future of the Great Traditions - More Inclusive, MoreComprehensive, More Complete)
Interrupting Them During the Talk Sometimes, a partner is only looking for a means to vent out their frustration or grief. They aren’t seeking answers and if you happen to offer just that by interrupting them in between, it will make them feel foolish. They too know what they should do, they just want your support, not your opinion or advice. Interruption can also be a barrier to future conversations where the partner feels that they are not given the chance to fully express themselves.
Rachael Chapman (Healthy Relationships: Overcome Anxiety, Couple Conflicts, Insecurity and Depression without therapy. Stop Jealousy and Negative Thinking. Learn how to have a Happy Relationship with anyone.)
Consider education not as the painful accumulation of facts and dates and reigns, nor merely the necessary preparation of the individual to earn his keep in the world, but as the transmission of our mental, moral, technical, and aesthetic heritage as fully as possible to as many as possible, for the enlargement of man's understanding, control, embellishment, and enjoyment of life. The heritage that we can now more fully transmit is richer than ever before. It is richer than that of Pericles, for it includes all the Greek flowering that followed him; richer than Leonardo's, for it includes him and the Italian Renaissance; richer than Voltaire's, for it embraces all the French Enlightenment and its ecumenical dissemination. If progress is real despite our whining, it is not because we are born any healthier, better, or wiser than infants were in the past, but because we are born to a richer heritage, born on a higher level of that pedestal which the accumulation of knowledge and art raises as the ground and support of our being. The heritage rises, and man rises in proportion as he receives it. History is, above all else, the creation and recording of that heritage; progress is its increasing abundance, preservation, transmission, and use. To those of us who study history not merely as a warning reminder of man's follies and crimes, but also as an encouraging remembrance of generative souls, the past ceases to be a depressing chamber of horrors; it becomes a celestial city, a spacious country of the mind, wherein a thousand saints, statesmen, inventors, scientists, poets, artists, musicians, lovers, and philosophers still live and speak, teach and carve and sing. The historian will not mourn because he can see no meaning in human existence except that which man puts into it; let it be our pride that we ourselves may put meaning into our lives, and sometimes a significance that transcends death. If a man is fortunate he will, before he dies, gather up as much as he can of his civilized heritage and transmit it to his children. And to his final breath he will be grateful for this inexhaustible legacy, knowing that it is our nourishing mother and our lasting life.
Will Durant (The Lessons of History)
All negative emotions, but especially anxiety and hostility, are signals of a malignant misconception somwhere in our total vision. All negative feelings, from the mildest discomfort to the deepest depression, will lead us to a moment of insight if only we will follow.
John Joseph Powell (Fully Human, Fully Alive: A New Life Through a New Vision)
When my gratitude fully became a daily habit in my life, it was as though my subconscious mind wrote down “joy” and put it in an envelope of gratitude to deliver to me.
Stephen D. Edwards (The Branch and the Vine: How Jesus Gave Me Freedom from Depression)
An adult can be fully aware of his feelings only if he had caring parents or caregivers. People who were abused and neglected in childhood are missing this capacity and are therefore never overtaken by unexpected emotions. They will admit only those feelings that are accepted and approved by their inner censor, who is their parents’ heir. Depression and a sense of inner emptiness are the price they must pay for this control.
Alice Miller (The Drama of the Gifted Child: The Search for the True Self)
The opposite of depression isn't feeling happy but being fully alive, however painful
Gwyneth Lewis
This book has been about community . . . But when all is said and done, each of us, and in the deepest part of our self, has to learn to accept our own essential solitude. In each of our hearts, there is a wound - the wound of our own loneliness, which hurts at moments of setback and can be even more painful at the time of our death. Death is a passage which cannot be made in community. It has to be made completely alone. And all suffering, sadness and depression is a foretaste of that death, a manifestation of our deep wound which is part of the human condition. . . . We can experience moments of communion and love, of prayer and ecstasy - but they are only moments. We quickly find ourselves back in the incompleteness which is the result of our immortality and limitations and those of others. . . Even the most beautiful community can never heal the wound of loneliness that we carry. It is only when we discover that this loneliness can become a sacrament that we touch wisdom, for this sacrament is purification and presence of God. If we stop fleeing from our own solitude, and if we accept our wound, we will discover that this is the way to meet Jesus Christ. It is when we stop fleeing into work and activity, noise and illusion, and when we remain conscious of our wound, that we will meet God. . . . Those who enter marriage believing that it will slake their thirst for communion and heal their wound will not find happiness. In the same way, those who enter community hoping that it will totally fulfil and heal them, will be disappointed. We will only find the true meaning of marriage or community when we have understood and accepted our wound. It is only when we stand up, with all our failings and sufferings, and try to support others rather than withdraw into ourselves, that we can fully live the life of marriage or community. It is only when we stop seeing others as a refuge that we will become, despite our wound, a source of life and comfort. It is only then that we will discover peace.
Jean Vanier (Community And Growth)
SEPTEMBER 11 Fueling Relief When we finally got the clearance to drive through the checkpoints, two weeks after the World Trade Center attacks, the street was lined with New Yorkers—New Yorkers!—waving banners with simple messages. “We love you. You’re our heroes. God bless you. Thank you.” The workers were running on that support as their vehicles ran on fuel. They had so little good news in a day. They faced a mountainously depressing task of removing tons and tons of twisted steel, compacted dirt, smashed equipment, broken glass. But every time they drove past the barricades, they faced a line of fans cheering them on, like the tunnel of cheerleaders that football players run through, reminding them that an entire nation appreciated their service. In a Salvation Army van with lights flashing, we attracted some of the loudest cheers of all. Moises Serrano, the Salvation Army officer leading us, was Incident Director for the city. He had been on the job barely a month when the planes hit. He worked thirty-six straight hours and slept four, forty hours and slept six, forty more hours and slept six. Then he took a day off. His assistant had an emotional breakdown early on, in the same van I was riding in, and may never recover. Many of the Salvationists I met hailed from Florida, the hurricane crews who keep fully stocked canteens and trucks full of basic supplies. When the Manhattan buildings fell, they mobilized all those trucks and drove them to New York. The crew director told me, “To tell you the truth, I came up here expecting to deal with Yankees, if you know what I mean. Instead, it’s all smiles and thank yous.” I came to appreciate the cheerful toughness of the Salvation Army. These soldiers worked in the morgue and served on the front lines. Over the years, though, they had developed an inner strength based on discipline, on community, and above all on a clear vision of whom they were serving. The Salvation Army may have a hierarchy of command, but every soldier knows he or she is performing for an audience of One. As one told me, Salvationists serve in order to earn the ultimate accolade from God himself: “Well done, thy good and faithful servant.” Finding God in Unexpected Places
Philip Yancey (Grace Notes: Daily Readings with Philip Yancey)
In order to select a gear, the clutch pedal must be depressed - I don’t mean ‘not happy’, I mean pushed fully to the floor!
Martin Woodward (Clutch Control & Gears Explained - Learn the Easy Way to Drive a Manual (Stick Shift) Car and Pass the Driving Test With Confidence!)
Language both required additional cognitive capacities and made new ones possible, and these changes took space and connections to achieve. The space problem was solved, as we saw earlier, by moving some things around in existing cortical space, and also by adding more space. But the connection problem was only partially solved. The part that was solved, connectivity within cortical processing networks, made the enhanced cognitive capacities of the hominid brain possible. But the part that hasn't been fully solved is connectivity between cognitive systems and other parts of the mental trilogy-emotional and motivational systems. This is why a brilliant mathematician or artist, or a successful entrepreneur, can like anyone else fall victim to sexual seduction, road rage, or jealousy, or be a child abuser or rapist, or can have a crippling depression or anxiety. Our brain has not evolved to the point where the new systems that make complex thinking possible can easily control the old systems that give rise to our base needs and motives, and emotional reactions. This doesn't mean that we're simply victims of our brains and should just give in to our urges. It means that downward causation is sometimes hard work. Doing the right thing doesn't always flow naturally from knowing what the right thing to do is. In the end, then, the self is maintained by systems that function both explicitly and implicitly. Through explicit systems, we try to willfully dictate who we are, and how we will behave. But we are only partially effective in doing so, since we have imperfect conscious access to emotional systems, which play such a crucial role in coordinating learning by other systems. In spite of their importance, though, emotion systems are not always active and have only episodic influence on what other brain systems learn and store. Furthermore, because there are multiple independent emotion systems, the episodic influence of any one system is itself but a component of the total impact of emotions on self-development.
Joseph E. LeDoux
According to Aristophanes, there were originally 3 sexes. The children of the moon, who were half male and half female. The children of the sun, who were fully male, and the children of the earth, who were fully female. Everyone had four arms, four legs, and two heads, and spent their days in blissful contentment. Zeus became jealous of the humans joy, so he decided to split them all in two. Aristophanes called this punishment "The Origin of Love", because ever since the children of the earth, moon, and sun have been searching the globe in a desperate bid to find their other halves. Aristophanes' story though isn't complete, because there was also a fourth sex, the children of the dirt. Unlike the other three sexes, the children of the dirt consisted of just one half. Some were male and some were female, and each had just two arms, two legs, and one head. The children of the dirt found the children of the earth, moon, and sun to be completely insufferable. Whenever they saw a two-headed creature walking by, talking to itself in baby talk voices, it made them want to vomit. They hated going to parties. When there was no way to get out of one they simply sat in the corner, too bitter and depressed to talk to anyone. The children of the dirt were so miserable that they invented wine and art to dull their pain. It helped a little, but not really. When Zeus went on his rampage, he decided to leave the children of the dirt alone. "They're already fucked" he explained. Happy gay couples descend from the children of the sun. Happy lesbian couples descend from the children of the earth. And happy straight couples descend from the children of the moon. But the vast majority of humans are descendants of children of the dirt, and no matter how long they search the earth they'll never find what they're looking for. Because there's nobody for them, not anybody in the world.
Simon Rich
An adult can be fully aware of his feelings only if he had caring parents or caregivers. People who were abused and neglected in childhood are missing this capacity and are never overtaken by unexpected emotions. They will admit only those feelings that are accepted and approved by their inner censor, who is their parents’ heir. Depression and a sense of inner emptiness are the price they must pay for this control. The true self cannot communicate because it has remained unconscious, and therefore underdeveloped, in its inner prison. The company of prison warders does not encourage lively development. It is only after it is liberated that the self begins to be articulate, to grow, and to develop its creativity. Where there had been only fearful emptiness or equally frightening grandiose fantasies, an unexpected wealth of vitality is now discovered. This is not a homecoming, since this home has never before existed. It is the creation of home.
Alice Miller
Sinatra was ill. He was the victim of an ailment so common that most people would consider it trivial. But when it gets to Sinatra, it can plunge him into a state of anguish, deep depression, panic, even rage. Frank Sinatra had a cold. Sinatra with a cold is Picasso without paint, Ferrari without fuel- only worse. For the common cold robs Sinatra of that uninsurable jewel, his voice, cutting into the core of his confidence, and it not only affects his own psyche but also seems to cause a kind of psychosomatic nasal drip within dozens of people who work for him, drink with him, love him, depend on him for their own welfare and stability. A Sinatra with a cold can, in a small way, send vibrations through the entertainment industry and beyond as surely as a president of the United States, suddenly sick, can shake the national economy. For Frank Sinatra was now involved with many things involving many people—his own film company, his record company, his private airline, his missile-parts firm, his real-estate holdings across the nation, his personal staff of seventy-five—which are only a portion of the power he is and has come to represent. He seemed now to be also the embodiment of the fully emancipated male, perhaps the only one in America, the man who can do anything he wants, anything, can do it because he has the money, the energy, and no apparent guilt.
Gay Talese (The Gay Talese Reader)
It’s not fair for you to come here,” I tell Depression. “I paid you off already. I served my time back in New York.” But he just gives me that dark smile, settles into my favorite chair, puts his feet on my table and lights a cigar, filling the place with his awful smoke. Loneliness watches and sighs, then climbs into my bed and pulls the covers over himself, fully dressed, shoes and all. He’s going to make me sleep with him again tonight, I just know it.
Elizabeth Gilbert (Eat, Pray, Love)
It was her concern and commitment to a friend which last year involved her in perhaps the most emotional period of her life. For five months she secretly helped to care for Adrian Ward-Jackson who had discovered that he was suffering from AIDS. It was a time of laughter, joy and much sorrow as Adrian, a prominent figure in the world of art, ballet and opera, gradually succumbed to his illness. A man of great charisma and energy, Adrian initially found it difficult to come to terms with his fate when in the mid-1980s he was diagnosed as HIV positive. His word as deputy chairman of the Aids Crisis Trust, where he first met the Princess, had made him fully aware of the reality of the disease. Finally he broke the news in 1987 to his great friend Angela Serota, a dancer with the Royal Ballet until a leg injury cut short her career and now prominent in promoting dance and ballet. For much of the time, Angela, a woman of serenity and calm practicality, nursed Adrian, always with the support of her two teenage daughters. He was well enough to receive a CBE at Buckingham Palace in March 1991 for his work in the arts--he was a governor of the Royal Ballet, chairman of the Contemporary Arts Society and a director of the Theatre Museum Association--and it was at a celebratory lunch held at the Tate Gallery that Angela first met the Princess. In April 1991 Adrian’s condition deteriorated and he was confined to his Mayfair apartment where Angela was in almost constant attendance. It was from that time that Diana made regular visits, once even brining her children Princes Willian and Harry. From that time Angela and the Princess began to forge a supportive bond as they cared for their friend. Angela recalls: “I thought she was utterly beautiful in a very profound way. She has an inner spirit which shines forth though there was also a sense of pervasive unhappiness about her. I remember loving the way she never wanted me to be formal.” When Diana brought the boys to see her friends, a reflection of her firmly held belief that her role as mother is to bring them up in a way that equips them for every aspect of life and death, Angela saw in William a boy much older and more sensitive than his years. She recalls: “He had a mature view of illness, a perspective which showed awareness of love and commitment.” At first Angela kept in the background, leaving Diana alone in Adrian’s room where they chatted about mutual friends and other aspects of life. Often she brought Angela, whom she calls “Dame A”, a gift of flowers or similar token. She recalls: “Adrian loved to hear about her day-to-day work and he loved too the social side of life. She made him laugh but there was always the perfect degree of understanding, care and solicitude. This is the point about her, she is not just a decorative figurehead who floats around on a cloud of perfume.” The mood in Mount Street was invariably joyous, that sense of happiness that understands about pain. As Angela says: “I don’t see death as sad or depressing. It was a great journey he was going on. The Princess was very much in tune with that spirit. She also loved coming for herself, it was an intense experience. At the same time Adrian was revitalized by the healing quality of her presence.” Angela read from a number of works by St. Francis of Assisi, Kahil Gibran and the Bible as well as giving Adrian frequent aromatherapy treatments. A high spot was a telephone call from Mother Teresa of Calcutta who also sent a medallion via Indian friends. At his funeral they passed Diana a letter from Mother Teresa saying how much she was looking forward to meeting her when she visited India. Unfortunately Mother Teresa was ill at that time so the Princess made a special journey to Rome where she was recuperating. Nonetheless that affectionate note meant a great deal to the Princess.
Andrew Morton (Diana: Her True Story in Her Own Words)
A large and growing body of research demonstrates that mindfulness practice changes subjective and physiological states. The immune system gets stronger, as reflected by an increase in the number of cells fighting infection. Brain activity changes, moving toward patterns that coincide with calm yet focused states of attention. Brain structure itself seems to change: Among longtime meditators, gray matter (the tissue containing neurons) is thicker in certain brain regions compared with nonmeditators. Lastly, even gene expression patterns seem to differ with the induction of a mindful state of mind. On a more subjective level, feelings of anxiety and depression lessen, well-being improves, and relationships toward self, others, and the planet are healthier. Taken together, this evidence indicates that mindfulness can be learned like any other skill and that the practice of mindfulness may be a powerful way to affect neuroplasticity—the brain’s ability to form new connections in response to the environment—as well as epigenetics, the regulation of genes (turning on and off their expression) in response to the environment.
Susan L. Smalley (Fully Present: The Science, Art, and Practice of Mindfulness)
If you are a friend of a missionary, ask the hard questions: “How are you really doing?” “What is it really like?” “How can I pray more specifically for you and your ministry?” And then, really listen. We need to know that you care and that you will make an effort to understand or at least offer empathy even if you don’t fully get it.
Ellen Rosenberger (Missionaries Are Real People: Surviving transitions, navigating relationships, overcoming burnout and depression, and finding joy in God.)
Deep level recovery from childhood trauma requires a normalization of depression, a renunciation of the habit of reflexively reacting to it. Central to this is the development of a self-compassionate mindfulness. Once again, mindfulness is the practice of staying in your body – the practice of staying fully present to all of your internal experience.
Pete Walker (Complex PTSD: From Surviving to Thriving)
Spiritual baba (guru) and Motivational speaker. A fully secure and successful business and career If you want to a good future for your children, don't increase them to be a Dr. engineer, Scientist or artist or so on. advice them to be spiritual baba or motivational speaker. As in the world of technology, our source of knowledge is not books and scriptures but WhatsApp facebook groups twitter and 70% garbage of internet, in the coming decades hopeless and depress nescient people will need more spiritual babas and Motivation speakers to get success in the world and afterworld.
Mohammed Zaki Ansari ("Zaki's Gift Of Love")
the feeling of co-creatureliness with all things alive should enter our consciousness more fully and counterbalance the materialistic and nonsensical technological developments in order to enable us to return to the roses, to the flowers, to nature, where we belong.
Michael Pollan (How to Change Your Mind: What the New Science of Psychedelics Teaches Us About Consciousness, Dying, Addiction, Depression, and Transcendence)
Other times we know perfectly well what to do, but in the face of little or no support – or sometimes actual obstacles placed in our way – it takes a very long time and much suffering to emerge out the other side. I have watched women trying to come off highly addictive anti-depressants as an example of this. They cannot even begin to deal with the original problem (often a depression fully warranted by the circumstances in their lives) until they have dealt with this added, debilitating dependency on the drugs and the side-effects experienced as a result of those drugs.
Jane Meredith (Journey to the Dark Goddess: How to Return to Your Soul)
What I now see clearly is that depression, although seemingly justified in many instances, is nothing more than spiritual disconnection. We tend to blame the people, events, and circumstances in our lives for our own emotional states, but the truth is that they are OUR emotional states, no one else’s, and therefore we are fully responsible for them.
Beau Norton (How to Overcome Depression by Aligning with Spiritual Principles: A Simplified Guide for Beginners)
Meditation is your true nature. It is your being. It is fully you and it can only be entered into through the emptying of your mind. As Osho teaches “Meditation is not an achievement – it is something that already exists in you, it is your nature. It is there waiting for you – just turn inward and it is available. You have been carrying it always.” Meditation therefore is the simple process of removing your attention from current conditions and circumstances which when focused on too regularly fragment and cloud your perceptions. When you allow for clear, unadulterated levels of conscious awareness to occur you access the spiritual being inside of you. This Spirit being is superior to your human mind and physical body and offers guidance and peace that you are unable to achieve at a human level. As you consistently and patiently learn how to empty your mind, the deepened focus and concentration that you immerse yourself in will slowly create in you an intensely peaceful, powerful, clear and energised state of mind. This
Yesenia Chavan (Meditation: Meditation for Beginners - How to Relieve Stress, Anxiety and Depression and Return to a State of Inner Peace and Happiness (How to Meditate, ... for Beginners, Mindfulness Book 1))
women, like African Americans, faced the prospect of gaining an education under the GI Bill only to be robbed of the chance of putting their degree to full use. It would take time for policymakers to discover that male veterans could be absorbed into the workforce without sending the domestic economy spiraling toward depression. And it would take until the 1970s before higher education became fully “co-ed.
Molly Guptill Manning (When Books Went to War: The Stories That Helped Us Win World War II)
fully 99 percent of the genetic material in your body is not your own. It belongs to your microbial comrades. These microbes not only influence the expression of our DNA, but research reveals that throughout our evolution microbial DNA has become part of our own DNA. In other words, genes from microbes have inserted themselves into our genetic code (mitochondrial DNA being the prime example) to help us evolve and flourish.
Kelly Brogan (A Mind of Your Own: The Truth About Depression and How Women Can Heal Their Bodies to Reclaim Their Lives)
The study showed that both boys and girls who have had sex are three times more likely to be depressed than their friends who are still virgins. The study accounted for other factors in the lives of the young people, ensuring an accurate comparison with their peers. The girls who became sexually active were three times more likely to have attempted suicide as their virgin friends, while the sexually active boys were fully seven times more likely to have attempted suicide.8
Freda McKissic Bush (Hooked: New Science on How Casual Sex is Affecting Our Children)
alleviate the inferno raging on her behind, which was slowly driving her mad. Surely he was some evil wizard disguised in adorable man/boy packaging. “That almost sounds like a challenge,” she snapped. “Baby, if issuing me a challenge makes you happy, I’ll do my best to rise to it. You don’t need to get so worked up. You’re getting all flushed.” He was confident to the point of sounding condescending; self-assured to the point of being smug. She resumed the crossed-arm battle stance in her seat, fighting back tears of frustration at the whole exchange and his ability to roast her derriere without laying a hand on her. And then she caught sight of it, in the far right corner on the digital display in the center of the dashboard. A tiny icon of a car seat appearing, then disappearing, intermittently flashing, and underneath it read, 86 . . . then 87 . . . and then 88. As soon as it fully registered, Amanda dug her feet into the floor mat, heels and all, and arched her body off the seat as best she could. “What’s the big idea!” she shrieked. “Just a little reminder, angel.” He chuckled, depressing
Stephanie Evanovich (The Sweet Spot)
It should be said that all these years, in all the Special Camps, orthodox Soviet citizens, without even consulting each other, unanimously condemned the massacre of the stoolies, or any attempt by prisoners to fight for their rights. We need not put this down to sordid motives (though quite a few of the orthodox were compromised by their work for the godfather) since we can fully explain it by their theoretical views. They accepted all forms of repression and extermination, even wholesale, provided they came from above—as a manifestation of the dictatorship of the proletariat. Even impulsive and uncoordinated actions of the same kind but from below were regarded as banditry, and what is more, in its "Banderist" form (among the loyalists you would never get one to admit the right of the Ukraine to secede, because to do so was bourgeois nationalism). The refusal of the katorzhane to be slave laborers, their indignation about window bars and shootings, depressed and frightened the docile camp Communists.
Aleksandr Solzhenitsyn (The Gulag Archipelago, 1918-1956: An Experiment in Literary Investigation, Books V-VII)
A note about Prozac: I am absolutely all for taking Prozac if that is the choice a person makes. Even if a person is beset by the existential blues, if they choose to change the way they feel via medication, they have made a personal choice I fully respect. I know staunch Existentialists would disagree. They say that taking a pill that not only changes your mood, but changes your entire outlook on life, is an act of “bad faith.” This pill-taker is “unauthentic,” because he is treating himself as an object rather than as a subject. He is acting as if his world outlook is just another “thing” to be manipulated. Perhaps. But when I read the book Listening to Prozac by Dr. Peter Kramer, I was struck by how many pill-takers stated that once their depression lifted, they felt more like their “true selves” than ever before.
Daniel Klein (Every Time I Find the Meaning of Life, They Change It)
The absence of causes of contraction such as jealousy, hate, etc., allows consciousness in such moments fully to expand without obstacles in a fullness of bliss, but if even one of those present is not concentrated and absorbed, then consciousness remains offended as at the touch of a surface full of depressions and protuberances because he stands out there as a heterogeneous element.
Daniel Odier (Desire: The Tantric Path to Awakening)
Trauma is like a wound that has crusted over the top but hasn’t fully healed.
Faith G. Harper (Unfuck Your Brain: Using Science to Get Over Anxiety, Depression, Anger, Freak-Outs, and Triggers (Five Minute Therapy Book 1))
Parents’ economic status is commonly replicated in the next generation, so once government prevented African Americans from fully participating in the mid-twentieth-century free labor market, depressed incomes became, for many, a multigenerational trait.
Richard Rothstein (The Color of Law: A Forgotten History of How Our Government Segregated America)
The worst crisis would be over the next several years, and it would then take decades to really pay off in a rising economic-productivity cycle again. Here’s what that four-stage trend looks like: Stage #1: From the late 1800s to 1945, the innovation stage of globalization saw Globalization Boom #1 peak in 1912. Two world wars and the Great Depression sorted out political imbalances before globalization could fully blossom again . . . and blossom it did. Stage #2: From 1946 to 2012 or so, we got the growth phase, or Globalization Boom #2. Stage #3: From 2012 into as late as 2078, we’ll get a shakeout period in globalization. Geopolitical imbalances must first be corrected before the next global boom can occur . . . and this will be a great challenge and take decades, not years. Stage #4: From around 2078 to around 2145, we’ll get the maturity boom phase with Globalization Boom #3. So, by 2140–45, the world should be nearly 90 percent urban, with peaking long-term demographic trends and middle-class living standards higher almost everywhere. This is likely to be the best the world economy will look for a long time to follow, and the next dynamic longer-term global boom from around 2078 into 2145 will rival 1945–2007. But between now and the 2070s, the global boom will be a much more mixed picture than the blockbuster period of globalization that ran from World War II to 2016.
Harry S. Dent (Zero Hour: Turn the Greatest Political and Financial Upheaval in Modern History to Your Advantage)
Minimally skilled labor is far more common in China than it is in the United States. This means that until the vast supply of Chinese labor is fully employed, the forces of supply and demand, combined with our government’s current rules, will relentlessly force more and more jobs to move to China, depressing wages in the United States. The process will continue in other countries with vast labor pools and enough stability to attract capital. By the time a global equilibrium is reached and the downward pressure on American wages eases we will all be dead—and so may our great grandchildren’s great grandchildren.
David Cay Johnston (Free Lunch: How the Wealthiest Americans Enrich Themselves at Government Expense (and Stick You With the Bill))
Minimally skilled labor is far more common in China than it is in the United States. This means that until the vast supply of Chinese labor is fully employed, the forces of supply and demand, combined with our government’s current rules, will relentlessly force more and more jobs to move to China, depressing wages in the United States.
David Cay Johnston (Free Lunch: How the Wealthiest Americans Enrich Themselves at Government Expense (and Stick You With the Bill))
The current political system was never designed to deal with the high complexity and frenetic pace of a knowledge-based economy. Parties and elections may come and go. New methods for fund-raising and campaigning are emerging, but in the United States, where the knowledge economy is most advanced and the Internet allows new political constituencies to form almost instantly, significant change in political structure comes so slowly as to be almost imperceptible. One hardly needs to defend the economic and social importance of political stability. But immobility is another matter. The U.S. political system, two centuries old, changed fundamentally after the Civil War of 1861–1865 and again in the 1930s after the Great Depression, when it adapted itself more fully to the industrial era. Since then the government has certainly grown. But as far as basic, institutional reform is involved, the U.S. political structure will continue crawling along at three miles per hour, with frequent rest stops at the side of the road, until a constitutional crisis strikes.
Alvin Toffler (Revolutionary Wealth)
Sticking with the $2 trillion infrastructure proposal, MMT would have us begin by asking if it would be safe for Congress to authorize $2 trillion in new spending without offsets. A careful analysis of the economy’s existing (and anticipated) slack would guide lawmakers in making that determination. If the CBO and other independent analysts concluded it would risk pushing inflation above some desired inflation rate, then lawmakers could begin to assemble a menu of options to identify the most effective ways to mitigate that risk. Perhaps one-third, one-half, or three-fourths of the spending would need to be offset. It’s also possible that none would require offsets. Or perhaps the economy is so close to its full employment potential that PAYGO is the right policy. The point is, Congress should work backward to arrive at the answer rather than beginning with the presumption that every new dollar of spending needs to be fully offset. That helps to protect us from unwarranted tax increases and undesired inflation. It also ensures that there is always a check on any new spending. The best way to fight inflation is before it happens. In one sense, we have gotten lucky. Congress routinely makes large fiscal commitments without pausing to evaluate inflation risks. It can add hundreds of billions of dollars to the defense budget or pass tax cuts that add trillions to the fiscal deficit over time, and for the most part, we come out unscathed—at least in terms of inflation. That’s because there’s normally enough slack to absorb bigger deficits. Although excess capacity has served as a sort of insurance policy against a Congress that ignores inflation risk, maintaining idle resources comes at a price. It depresses our collective well-being by depriving us of the array of things we could have enjoyed if we had put our resources to good use. MMT aims to change that. MMT is about harnessing the power of the public purse to build an economy that lives up to its full potential while maintaining appropriate checks on that power. No one would think of Spider-Man as a superhero if he refused to use his powers to protect and serve. With great power comes great responsibility. The power of the purse belongs to all of us. It is wielded by democratically elected members of Congress, but we should think of it as a power that exists to serve us all. Overspending is an abuse of power, but so is refusing to act when more can be done to elevate the human condition without risking inflation.
Stephanie Kelton (The Deficit Myth: Modern Monetary Theory and the Birth of the People's Economy)
Have you ever had that feeling that you're completely in this very moment, now, living, breathing, there with your whole being? I'm sitting on the hump of the Arabian camel. I feel the warm wind flowing around me like a never-ending stream. It's 48 degrees. I feel the heat on my skin, behold the endless, weightless, sandy open, and sense that I have fully arrived at this very moment. I'm here. I'm now. I'm alive. It is an incredible feeling, an incredibly full feeling of freedom and self-love, and love for the world, and I realize that everything is possible. I see the retrospective of my whole sensitivity, the odyssey of my life, my depression, my suffering, and loving until I have finally been able to arrive in this perfect marvellous moment, and I feel free. Simply free. Boundless and free. The first time I had that feeling that I'm totally present at this very moment had been at the age of fifteen when I read The Solitaire Mystery by Jostein Gaarder. A boy of fifteen years who travels the world with his father tells us the story of this feeling. He's lying in the loft bed. Above him, his father is snoring. It is night, and he cannot fall asleep because, in this very moment, he realizes that he's completely there, completely in this very moment, now, living, breathing, and marvelling at the miracle of his being. It's an overwhelming feeling. But at the age of fifteen, I hadn't been free. I knew that I existed, but I felt as if trapped in a cage with nowhere to hide. I was trapped in the cage of my own feelings. The cage of my depression. It had been an odyssey of many years into adulthood through trials and tribulations and self-inflicted and outward disappointments until I finally had been able to say that I can embrace the moment and feel alive. That I can be free. That I can be taken up at this very moment. That I love this life, I'm allowed to live. The moment I ultimately realized that I have made it through all of the trials and tribulations and obstacles of my life's journey to finally see my own true self was while riding on an Arabian camel in the Sahara desert. With the warm wind flowing around me. With myself within me. And that's also why I will never forget this journey and this country. And that's also why my love for this country is as vast and infinite as the Sahara desert. And that's why I will return there. Again and again and again. It is the place where I realized that I am free. That I made it. That everything, simply everything, is possible. So many people live their lives without ever experiencing something significant. Every day of their lives is the same. And then, at the end of their life's journey, they wonder why they cannot answer the question of whether they have lived at all. Because they never felt present as a whole. But without being wholly present and without the feeling of being existent in the present, within one's own true self, and now, one cannot know oneself, and one cannot recognize the precious gift of life. Because that's precisely what it is: a gift.
Dahi Tamara Koch (Within the event horizon: poetry prose)
Our sense of agency, how much we feel in control, is defined by our relationship with our bodies and its rhythms: Our waking and sleeping and how we eat, sit, and walk define the contours of our days. In order to find our voice, we have to be in our bodies—able to breathe fully and able to access our inner sensations. This is the opposite of dissociation, of being “out of body” and making yourself disappear. It’s also the opposite of depression, lying slumped in front of a screen that provides passive entertainment. Acting is an experience of using your body to take your place in life.
Bessel van der Kolk (The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma)
We live in a world that we know is infinitely complex, overpoweringly beautiful, and often times deeply mysterious. From time immemorial, human beings have peered into the heavens and contemplated the meaning of the world around them, and the meaning of their own lives within this world. When we human beings do begin to contemplate the meaning of our reality, there are really only two mutually exclusive conclusions that we can possible come to. And we must choose between one of these two possible explanations. The first way of viewing reality tries to convince us that the world we see around us is ultimately devoid of any real and lasting meaning. That everything happens in a thoroughly random manner. That the world is an inherently chaotic place, without an ultimate purpose, or any higher principle governing what happens in our cosmos or what happens to us. We are alone. This uninspired response to the mysteries of the world around us is the typical secular materialist response. It is the depressing conclusion that the atheist comes to. This atheistic way of viewing reality is now the dominant worldview, purposefully and systematically foisted upon us for over two centuries by those who control public discourse and culture. The second way in which we can choose to see our world tells us just the very opposite of the above pessimistic and ultimately hopeless scenario. This second way envisions the universe around us as being full of deep meaning and alive with exciting possibility. Our cosmos is understood to be a reality in which, while oftentimes seemingly chaotic or confusing at a cursory glance, is in actuality governed by a higher and benevolent intelligence. It is a reality in which a nuanced order, balance, harmony and purpose lay hidden behind every important occurrence. Ours is a cosmos that is ruled by Natural Law. Though each and every one of these eternal principles of this Natural Law are not necessarily all known to us at all times, they are nonetheless discernible by those among us who are wise, patient and sensitive enough to listen to the quiet whispers of nature and to humbly open ourselves to the many lessons to be learned from Her. When we fully realize the nature and power of this Natural Law, and live according to its wise guidance, then we are living in harmony with the cosmos, and we open ourselves to experiencing the peace, health, joy, sense of oneness with all of creation and with every being in creation, and deep sense of meaning that each of us, in our own way, yearns for. This second response to the mystery of our cosmos represents the optimistic and hopeful world-view of Sanatana Dharma, the Eternal Natural Way. The spiritual path of Sanatana Dharma, or “The Eternal Natural Way”, is the most ancient spiritual culture and tradition on the earth. Indeed, it is "sanatana", or eternal. To one degree or another, it forms the archetypal antecedent of every other later religion, denomination, and spiritually-minded culture known to humanity.
Dharma Pravartaka Acharya (Sanatana Dharma: The Eternal Natural Way)
Haber nodded, alert. “No wonder you’re depressed. You haven’t yet fully accepted the use of controlled violence for the good of the community; you may never be able to. This is a tough-minded world we’ve got going here, George. A realistic one. But as I said, life can’t be safe. This society is tough-minded, and getting tougher yearly: the future will justify it. We need health. We simply have no room for the incurables, the gene-damaged who degrade the species; we have no time for wasted, useless suffering.
Ursula K. Le Guin (The Lathe of Heaven)
It’s not fair for you to come here,” I tell Depression. “I paid you off already. I served my time back in New York.” But he just gives me that dark smile, settles into my favorite chair, puts his feet on my table and lights a cigar, filling the place with his awful smoke. Loneliness watches and sighs, then climbs into my bed and pulls the covers over himself, fully dressed, shoes and all. He’s going to make me sleep with him again tonight, I just know it.
Elizabeth Gilbert (Eat, Pray, Love)
Soros (2013) notes that the euro crisis has already transformed the EU from a free association of states enjoying equal rights to a more or less enduring relationship between debtors and creditors. The creditors risk losing a good deal of money if a member states leaves the union, while the debtors are forced to accept conditions which can only aggravate their economic depression, and place them in a subordinate position for an indefinite period of time. In this way the euro crisis threatens to destroy the EU itself. According to the American financier these are the consequences of the fatal flaw of the European monetary union: in creating the ECB as a fully independent central bank the member states indebted themselves in a currency which they cannot control. As a consequence, when the risk of a Greek default became concrete, the financial markets reacted by reducing the status of all heavily indebted members of the euro zone to that of developing countries with large debts in foreign currencies. In this way, these members of the euro zone were treated as if they alone were responsible for their present condition. The correct response to this situation, Soros concludes, would be the creation of Eurobonds and a banking union, together with the necessary structural reforms. However, Germany refuses to choose between the two alternatives: either accept the Eurobonds or leave the euro zone. On the other hand, a solution of the crisis would also require a level of centralization of the economic and fiscal policies of the member states that is, most likely, politically unfeasible. Thus the end of monetary union appears to be only a question of time, while the position of the major German parties – pro monetary union but against Eurobonds – is clearly contradictory.
Giandomenico Majone (Rethinking the Union of Europe Post-Crisis: Has Integration Gone Too Far?)
Anyone who enjoys inner peace is no more broken by failure than he is inflated by success. He is able to fully live his experiences in the context of a vast and profound serenity, since he understands that experiences are ephemeral and that it is useless to cling to them. There will be no “hard fall” when things turn bad and he is confronted with adversity. He does not sink into depression, since his happiness rests on a solid foundation. One year before her death at Auschwitz, the remarkable Etty Hillesum, a young Dutchwoman, affirmed: “When you have an interior life, it certainly doesn’t matter what side of the prison fence you’re on. . . . I’ve already died a thousand times in a thousand concentration camps. I know everything. There is no new information to trouble me. One way or another, I already know everything. And yet, I find this life beautiful and rich in meaning. At every moment.”7
Matthieu Ricard (The Art of Happiness: A Guide to Developing Life's Most Important Skill)
Very few scientists now defend the idea that depression is simply caused by low levels of serotonin, but the debate about whether chemical antidepressants work—for some other reason we don’t fully understand—is still ongoing. There is no scientific consensus. Many distinguished scientists agree with Irving Kirsch; many agree with Peter Kramer.
Johann Hari (Lost Connections: Uncovering the Real Causes of Depression – and the Unexpected Solutions)
If you wish to liberate the spiritual energy that resides in the heart and body, so that you can live in a free and joyous way at all times, you must reject thoughts that tie down your heart—such as dark depression, anger, fear, and anxiety. To let spiritual energy grow in your heart and let it manifest its power fully, you constantly need thoughts of gratitude, admiration, and cheerfulness.
Masami Saionji (The Golden Key to Happiness)
Night-time desires, when fully realised, are by definition anti-social, or they leave their pursuer in no fit state for work the following morning. Wherever the work ethic governs so rigidly, the Body of State is only interested in the state of the citizen's body in so far as it is fit for work. The night traveller by day, then, runs the risk of censure, of being condemned by those on their way to work. Inculcated with a sense of social responsibility, they cannot mind their own business. Focussing their reproving gaze through mediated ideals of decency and beauty, they see in the state of a body worn out by desires pursuits a threat to the general well-being. The stink of raw love rubbed into their nostrils alerts them to the traveller's disregard for hygeine, self-abuse marking him as anti the body - an antibody within the State Body. Finding no allies on the Left or Right, the night travelling antibody is an object of disgust. He is forced outside - abjected from the society of the everyday. This wouldn't be so bad! But he is not left alone even after abjection. He is now caught in the trap between his own desires and their prohibitions. The pull of these two polarities is irresistibly downward, tugging him deeper into a paralysing depression. And when he can't get any lower, the abjection others confer on him tightens, making it difficult to breathe. Feverish, he is lit up by an illumination: down here at least I feel something. It might not be much of an escape, but the hole abjection opened up constitutes home, a state in and of itself, within which the antibody is the sole subject - that is, the fully fledged Abject. At base at last, all the frustrations accrued from imposed silences and prohibitions finally explode into expression, blowing away the rock with which others block the Abject's hole and splattering anyone peering curiously down at him with searing purples and cold black splotches of night. The stain is indelible.
Biba Kopf
Countrywide was an early adopter of information technology to process applications. By the mid-1990s, fully 70 percent of loans passing through its automated underwriting system required no human intervention.
Barry Eichengreen (Hall of Mirrors: The Great Depression, the Great Recession, and the Uses-and Misuses-of History)
If this firm announces good news (like a great earnings report), the selling of this winner will temporarily depress the stock price from fully rising to its deserved new level. From this lower price base, subsequent returns will be higher. This price pattern is known as an “underreaction” to news and a postannouncement price drift. Frazzini showed that the postannouncement drift occurs primarily in winner stocks where investors have unrealized capital gains and loser stocks with unrealized capital losses.
John R. Nofsinger (The Psychology of Investing)
Depression is a lack of “soul-expression.” The “soul” needs to experience its truths. The truth of a soul can be as simple as fully appreciating this moment, and as complex as writing a book.
Valeria Teles (Fit for Joy: The Healing Power of Being You)
In each of my friends there is something that only some other friend can fully bring out. By myself I am not large enough to call the whole man into activity; I want other lights than my own to show all his facets."[16] — C.S. Lewis If you're either at the edge of depression or thinking of harming yourself right now, please don't hesitate to call a friend. If they don't answer, leave a long message. You might be surprised that it helps. Also,
J.S. Park (How Hard It Really Is: A Short, Honest Book About Depression)
Thus, the problem is not to get rid of any symptom, but rather to deliberately and consciously try to increase that symptom, to deliberately and consciously experience it fully! If you are depressed, try to be more depressed. If you are tense, make yourself even tenser. If you feel guilty, increase your feelings of guilt— and we mean that literally! For by so doing you are, for the very first time, acknowledging and even aligning yourself with your Shadow, and hence are doing consciously what you have heretofore been doing unconsciously.
Ken Wilber (Meeting the Shadow: The Hidden Power of the Dark Side of Human Nature)
...there are certain tragedies from which we never recover. We may eventually adjust to the sense of loss that pervades every waking hour of the day. We may accept the desperate sadness that colors all perception. We may even learn to live with the loss. But it doesn't mean we will ever fully cauterize the wound or shut away the pain in some steel-tight box and consider it vanquished.
Douglas Kennedy (The Woman in the Fifth)
I WANDER THE film criticism district, formulating theories, grinding axes; it keeps me sane in these insane times to return to my roots, to praise those films and filmmakers worthy of an audience’s attention, to destroy those filmmakers who loose self-satisfied garbage onto the world. Consider Stranger Than Fiction, I say to my imagined lecture hall full of cinephiles: a wonderfully quirky film starring William Ferrell and the always adorkable Zooey Deschanel. The work done here by director Marc Forster (who directed the unfortunately misguided, misogynistic, and racistic Monster’s Ball) and screenwriter Zachary H. Elms is stellar in that all the metacinematic techniques work, its construction analogous to that of a fine Swiss watch (no accident that a wristwatch figures so prominently into the story!). Compare this to any mess written by Charlie Kaufman. Stranger Than Fiction is the film Kaufman would’ve written if he were able to plan and structure his work, rather than making it up as he goes along, throwing in half-baked concepts willy-nilly, using no criterion other than a hippy-dippy “that’d be cool, man.” Such a criterion might work if the person making that assessment had even a shred of humanism within his soul. Kaufman does not, and so he puts his characters through hellscapes with no hope of them achieving understanding or redemption. Will Ferrell learns to live fully in the course of Stranger Than Fiction. Dame Emily Thomson, who plays his “author,” learns her own lessons about compassion and the value and function of art. Had Kaufman written this film, it would have been a laundry list of “clever” ideas culminating in some unearned emotional brutality and a chain reaction of recursional activity wherein it is revealed that the author has an author who has an author who has an author who has an author, et chetera, thus leaving the audience depleted, depressed, and, most egregiously, cheated. What Kaufman does not understand is that such “high concepts” are not an end in themselves but an opportunity to explore actual mundane human issues. Kaufman is a monster, plain and simple, but a monster unaware of his staggering ineptitude (Dunning and Kruger could write a book about him!). Kaufman is Godzilla with dentures, Halloween’s Mike Myers with a rubber knife, Pennywise the Clown with contact dermatitis from living in a sewer. He is a pathetic—
Charlie Kaufman (Antkind)
I’m also very aware that still, today, that is not the case for many people; that I am very privileged, and that my privilege had a huge part in my recovery. Everything from degree of severity, to social status, race, level of financial stability, and ability to seek health care has an impact on not only how mental illness is treated, but how it is perceived. We view a depressed upper-class woman from a stable family background dealing with depression as “having the blues,” while the homeless woman on the street corner battling auditory hallucinations is a thing to be feared, a threatening monster. Not a person in need of help. Not someone with thoughts, dreams, fears, and needs of their own. Not a fully formed human being with agency and identity, suffering from an illness and doing their best to function as well as they can.
Camilla Sten (The Lost Village)