Hardship Pays Off Quotes

Among us English-speaking peoples especially do the praises of poverty need once more to be boldly sung. We have grown literally afraid to be poor. We despise any one who elects to be poor in order to simplify and save his inner life. If he does not join the general scramble and pant with the money-making street, we deem him spiritless and lacking in ambition. We have lost the power even of imagining what the ancient idealization of poverty could have meant: the liberation from material attachments, the unbribed soul, the manlier indifference, the paying our way by what we are or do and not by what we have, the right to fling away our life at any moment irresponsibly—the more athletic trim, in short, the moral fighting shape. When we of the so-called better classes are scared as men were never scared in history at material ugliness and hardship; when we put off marriage until our house can be artistic, and quake at the thought of having a child without a bank-account and doomed to manual labor, it is time for thinking men to protest against so unmanly and irreligious a state of opinion. It is true that so far as wealth gives time for ideal ends and exercise to ideal energies, wealth is better than poverty and ought to be chosen. But wealth does this in only a portion of the actual cases. Elsewhere the desire to gain wealth and the fear to lose it are our chief breeders of cowardice and propagators of corruption. There are thousands of conjunctures in which a wealth-bound man must be a slave, whilst a man for whom poverty has no terrors becomes a freeman. Think of the strength which personal indifference to poverty would give us if we were devoted to unpopular causes. We need no longer hold our tongues or fear to vote the revolutionary or reformatory ticket. Our stocks might fall, our hopes of promotion vanish, our salaries stop, our club doors close in our faces; yet, while we lived, we would imperturbably bear witness to the spirit, and our example would help to set free our generation. The cause would need its funds, but we its servants would be potent in proportion as we personally were contented with our poverty. I recommend this matter to your serious pondering, for it is certain that the prevalent fear of poverty among the educated classes is the worst moral disease from which our civilization suffers.

We have in this parable a lively emblem of the condition and behavior of sinners in their natural state. When enriched by the bounty of the great common Father, thus do they ungratefully run from Him, 15:12. Sensual pleasures are eagerly pursued, till they have squandered away all the grace of God, 15:13. But while these pleasures continue, not a serious thought of God can find a place in their minds. And even when afflictions come upon them, 15:14, still they will endure much hardship before they will let the grace of God, concurring with His Providence, persuade them to think of a return, 15:15, 16. But when they see themselves naked, indigent, and undone, then they recover the exercise of their reason, 15:17. Then they remember the blessings they have thrown away, and pay attention to the misery they have incurred. Upon this, they resolve to return to their Father, and put the resolution immediately in practice, 15:18, 19. Behold with wonder and pleasure the gracious reception they find from Divine, injured goodness! When such a prodigal comes to his Father, He sees him afar off, 15:20. He pities, meets, embraces him, and interrupts his acknowledgments with the tokens of His returning favor, 15:21. He arrays him with the robe of a Redeemer’s righteousness, with inward and outward holiness, adorns him with all His sanctifying graces, and honors him with the tokens of adopting love, 15:22. And all this He does with unutterable delight, in that he who was lost is now found, 15:23, 24. Let no older brother murmur at this indulgence, but rather welcome the prodigal back into the family. And let those who have been thus received, wander no more, but emulate the strictest piety of those who for many years have served their heavenly Father and not transgressed His commandments.

If you now neglect things and are lazy and are always making delay after delay and set one day after another as the day for paying attention to yourself, then without realizing it you will make no progress but will end up a non-philosopher all through life and death. So decide now that you are worthy of living as a full-grown man who is making progress, and make everything that seems best to be a law that you cannot go against. And if you meet with any hardship or anything pleasant or reputable or disreputable, then remember that the contest is now . . . and you cannot put things off anymore and that your progress is made or destroyed by a single day and a single action.

For though we say that we know nothing about Shakespeare’s state of mind, even as we say that, we are saying something about Shakespeare’s state of mind. The reason perhaps why we know so little of Shakespeare—compared with Donne or Ben Jonson or Milton—is that his grudges and spites and antipathies are hidden from us. We are not held up by some “revelation” which reminds us of the writer. All desire to protest, to preach, to proclaim an injury, to pay off a score, to make the world the witness of some hardship or grievance was fired out of him and consumed. Therefore his poetry flows from him free and unimpeded. If ever a human being got his work expressed completely, it was Shakespeare. If ever a mind was incandescent, unimpeded, I thought, turning again to the bookcase, it was Shakespeare’s mind.

at the seat. Instead of blowing his top, he picked me up in his arms and said, "You did it?" I nodded, "Yes I did it!" "But, look son." He tried to explain, "I can't go out with a bottomless pajama — I am a man". I whispered, "And so am I". He just stared, and embraced me. And from that day I got proper pajamas to wear. Dad was a great friend, a very understanding and loving person. Time flies fast — my father's leave was almost over, but the construction work still remained incomplete. He had to go back to Amritsar to resume his duties, and my mother badly needed more money. Two days before his departure he took a loan of Rs. 1,500 from a friend, a Zargar (ornament maker), to somehow finish the construction work, and mortgaged our part of the haveli for this amount. This Rs. 1,500 brought a lot of trouble and hardship to the family as the interest for the loan went on adding. My father resigned his job as a postman and searched for a new clerical job. He did his best to pay off the loan; he but could not. Destiny's smile had changed into a fearsome frown. Soon my little sister Guro was born. While my father slogged in Amritsar to support the family and pay the monthly interest, my mother and grandmother somehow managed to survive. I fell sick, very very sick and the chubby child was soon a bundle of bones. The fair skin was tarnished and looked quite dusky. The handsome Kidar Nath became an ugly urchin. Lack of nourishment also made me a dull boy. The only thought that kept me alive was that my father was my best friend, and that I must stand by my best friend and help him to surmount his difficulties. Having found a tenant for the rebuilt Haveli, we all moved to Amritsar. Across our house lived a shop-keeper known for being a miser. He called a carpenter to fix the main door to his dwelling, because the top of the frame had cracked. A robust argument ensued because the shop-keeper would pay only half a rupee, while the carpenter wanted one. His reason being that an appropriate piece of wood had to be cut to match the area being repaired and then he would have to level the surfaces at a very awkward angle. But the owner was adamant and said, "Just nail the piece of wood, do not level it or do any fancy work, because I shall pay you only half a rupee", as he walked away in a huff.

Not surprisingly, nearly all Greeks think poorly of their public administration. In a 2012 EU survey, 96 percent of polled Greeks characterized it as “bad”—the worst result in the EU. The sentiment is so pervasive that one can assume most of the public administrators share it. The poll result was similar in the years preceding the financial crisis, and therefore cannot be attributed to subsequent cuts in services. Despite Greeks’ dissatisfaction with the way their government works, public employees in the decade leading up to the crisis received very large pay raises. During that time, public sector wages per employee grew by over 100 percent, near the highest increase in the eurozone, according to a report published by the European Central Bank. By contrast, in Germany, where people were satisfied with the way the state bureaucracy functioned, public wages grew around 13 percent. (That low rate, when one factors in inflation, essentially meant a pay cut.) Greek civil servants also received an array of benefits that sweetened their jobs. Until 2013, when the Greek government put an end to it, those working in front of computers—a condition considered a hardship—received an extra six days off a year in order to provide them some relief.

The world turned upside down,’ the vampire admitted, deadpan. ‘You are talking to me indeed. Perhaps you’d also like to listen to some advice?’ ‘No. No, I wouldn’t. I don’t need to.’ ‘True, I’d forgotten. Advice is superfluous to you, allies are superfluous, you’ll get by without any travelling companions. The goal of your expedition is, after all, personal and private. More than that, the nature of the goal demands that you accomplish it alone, in person. The risks, dangers, hardships and constant struggle with doubt must only burden you. For, after all, they are components of the penance, the expiation of guilt you want to earn. A baptism of fire, I’d say. You’ll pass through fire, which burns, but also purges. And you’ll do it alone. For were someone to support you in this, help you, take on even a scrap of that baptism of fire, that pain, that penance, they would, by the same token, impoverish you. They would deprive you of part of the expiation you desire, which would be owed to them for their involvement. After all, it should be your exclusive expiation. Only you have a debt to pay off, and you don’t want to run up debts with other creditors at the same time. Is my logic correct?

D. When You Feel Defeated, THINK BIG. It is not possible to achieve large success without hardships and setbacks. But it is possible to live the rest of your life without defeat. Big thinkers react to setbacks this way: 1. Regard the setback as a lesson. Learn from it. Research it. Use it to propel you forward. Salvage something from every setback. 2. Blend persistence with experimentation. Back off and start afresh with a new approach. Think Big Enough to see that defeat is a state of mind, nothing more. E. When Romance Starts to Slip, THINK BIG Negative, petty, “She’s-(He’s)-unfair-to-me-so-I’ll-get-even” type of thinking slaughters romance, destroys the affection that can be yours. Do this when things aren’t going right in the love department: 1. Concentrate on the biggest qualities in the person you want to love you. Put little things where they belong—in second place. 2. Do something special for your mate—and do it often. Think Big Enough to find the secret to marital joys. F. When You Feel Your Progress on the Job Is Slowing Down, THINK BIG No matter what you do and regardless of your occupation, higher status, higher pay come from one thing: increasing the quality and quantity of your output. Do this: Think, “I can do better.” The best is not unattainable. There is room for doing everything better. Nothing in this world is being done as well as it could be. And when you think, “I can do better,” ways to do better will appear. Thinking “I can do better” switches on your creative power. Think Big Enough to see that if you put service first, money takes care of itself. In the words of Publilius Syrus: A wise man will be master of his mind, A fool will be its slave.

Among us English-speaking peoples especially do the praises of poverty need once more to be boldly sung. We have grown literally afraid to be poor. We despise any one who elects to be poor in order to simplify and save his inner life. If he does not join the general scramble and pant with the money-making street, we deem him spiritless and lacking in ambition. We have lost the power even of imagining what the ancient idealization of poverty could have meant: the liberation from material attachments, the unbribed soul, the manlier indifference, the paying our way by what we are or do and not by what we have, the right to fling away our life at any moment irresponsibly—the more athletic trim, in short, the moral fighting shape. When we of the so-called better classes are scared as men were never scared in history at material ugliness and hardship; when we put off marriage until our house can be artistic, and quake at the thought of having a child without a bank-account and doomed to manual labor, it is time for thinking men to protest against so unmanly and irreligious a state of opinion.