Helpless And Hopeless Quotes

You’re my favorite subject, Love. I’ll start with your eyes. I fell in love with those first. One look was like a punch to the guy. You have these ageless eyes on such a young face. I just knew that you had seen bad things, and from the start, I knew that you could understand pain. Understand feeling hopeless and helpless and alone. I fell in love with your eyes first because I looked into their depths and saw the other half of my soul.

The most dangerous people in the world are not the tiny minority instigating evil acts, but those who do the acts for them. For example, when the British invaded India, many Indians accepted to work for the British to kill off Indians who resisted their occupation. So in other words, many Indians were hired to kill other Indians on behalf of the enemy for a paycheck. Today, we have mercenaries in Africa, corporate armies from the western world, and unemployed men throughout the Middle East killing their own people - and people of other nations - for a paycheck. To act without a conscience, but for a paycheck, makes anyone a dangerous animal. The devil would be powerless if he couldn't entice people to do his work. So as long as money continues to seduce the hungry, the hopeless, the broken, the greedy, and the needy, there will always be war between brothers.

As a society, we assume that humans naturally run from emotions like suffering, helplessness, and hopelessness, but the truth is these emotions are highly addictive and far easier to indulge in (in a perversely satisfying way) than positive emotional subsets. Better yet, when you convince others of your helplessness, some people begin to regard you as a victim—someone to be adored and protected. 

Powerlessness is an excruciating pain; it is torture insurmountable.

Survivors who don’t stand up for themselves often develop physical and emotional illnesses. Many become depressed because they feel so hopeless and helpless about being able to change their lives. They turn their anger inward and become prone to headaches, muscle tension, nervous conditions and insomnia.

Most parents try really hard to give their kids the best possible life. They give them the best food and clothes they can afford, take their own kind of take on training kids to be honest and polite. But what they don't realize is no matter how much they try, their kids will get out there. Out to this complicated little world. If they are lucky they will survive, through backstabbers, broken hearts, failures and all the kinds of invisible insane pressures out there. But most kids get lost in them. They will get caught up in all kinds of bubbles. Trouble bubbles. Bubbles that continuously tell them that they are not good enough. Bubbles that get them carried away with what they think is love, give them broken hearts. Bubbles that will blur the rest of the world to them, make them feel like that is it, that they've reached the end. Sometimes, even the really smart kids, make stupid decisions. They lose control. Parents need to realize that the world is getting complicated every second of every day. With new problems, new diseases, new habits. They have to realize the vast probability of their kids being victims of this age, this complicated era. Your kids could be exposed to problems that no kind of therapy can help. Your kids could be brainwashed by themselves to believe in insane theories that drive them crazy. Most kids will go through this stage. The lucky ones will understand. They will grow out of them. The unlucky ones will live in these problems. Grow in them and never move forward. They will cut themselves, overdose on drugs, take up excessive drinking and smoking, for the slightest problems in their lives. You can't blame these kids for not being thankful or satisfied with what they have. Their mentality eludes them from the reality.

It is no kindness to treat unhappy people as helpless, hopeless, or inadequate, no matter what has happened to them. Kindness is having faith in the truth and that people can handle it and use it for their benefit. True compassion is helping people help themselves.

If people feel lost and alone and helpless and broken and hopeless today, what will it be like if the world really begins to come apart at the hinges?

Mr. Grace sounded like a very small child, helpless, hopeless. I had made him fuck himself with his own big tool, like one of those weird experiences you read about in the Penthouse Forum. I had taken off his witch doctor's mask and made him human. But I didn't hold it against him. To err is only human, but it's divine to forgive. I believe that sincerely.

When we understand the character of God, when we grasp something of His holiness, then we begin to understand the radical character of our sin and hopelessness. Helpless sinners can survive only by grace. Our strength is futile in itself; we are spiritually impotent without the assistance of a merciful God. We may dislike giving our attention to God's wrath and justice, but until we incline ourselves to these aspects of God's nature, we will never appreciate what has been wrought for us by grace. Even Edwards's sermon on sinners in God's hands was not designed to stress the flames of hell. The resounding accent falls not on the fiery pit but on the hands of the God who holds us and rescues us from it. The hands of God are gracious hands. They alone have the power to rescue us from certain destruction.

A man lives not only his personal life, as an individual, but also, consciously or unconsciously, the life of his epoch and his contemporaries. He may regard the general, impersonal foundations of his existence as definitely settled and taken for granted, and be as far from assuming a critical attitude towards them as our good Hans Castorp really was; yet it is quite conceivable that he may none the less be vaguely conscious of the deficiencies of his epoch and find them prejudicial to his own moral well-being. All sorts of personal aims, hopes, ends, prospects, hover before the eyes of the individual, and out of these he derives the impulse to ambition and achievement. Now, if the life about him, if his own time seems, however outwardly stimulating, to be at bottom empty of such food for his aspirations; if he privately recognises it to be hopeless, viewless, helpless, opposing only a hollow silence to all the questions man puts, consciously or unconsciously, yet somehow puts, as to the final, absolute, and abstract meaning in all his efforts and activities; then, in such a case, a certain laming of the personality is bound to occur, the more inevitably the more upright the character in question; a sort of palsy, as it were, which may extend from his spiritual and moral over into his physical and organic part. In an age that affords no satisfying answer to the eternal question of 'Why?' 'To what end?' a man who is capable of achievement over and above the expected modicum must be equipped either with a moral remoteness and single-mindedness which is rare indeed and of heroic mould, or else with an exceptionally robust vitality. Hans Castorp had neither one nor the other of these; and thus he must be considered mediocre, though in an entirely honourable sense.

I'd never felt so helpless - so hopeless - in my life as I did there. To be completely under someone's power, with no one to turn to for help, to make someone feel like they're at fault for you hurting them . . . I realized that was exactly what I'd done to Carly. That hangs over me every day.

I think it’s because you’re frightened and you feel helpless, and even though you’re trying, things continue to get harder and harder—for the both of you. And the more you try, the more hopeless things seem.” “Is there any way to stop feeling this way?

I feel helpless, hopeless, too low to call out, too weak to think. Impotent tears dribble down.

So true it is, and so terrible too, that up to a certain point the thought or sight of misery enlists our best affections; but, in certain special cases, beyond that point it does not. They err who would assert that invariably this is owing to the inherent selfishness of the human heart. It rather proceeds from a certain hopelessness of remedying excessive and organic ill. To a sensitive being, pity is not seldom pain. And when at last it is perceived that such pity cannot lead to effectual succor, common sense bids the soul rid of it.

John will never forsake the weak and the helpless, nor fail to bring hope to the hopeless. That is what they believe, and so they do not worry. They go on and laugh and sing. Things are bound to come out right tomorrow. That is the secret of Negro song and laughter.

Depression, somehow, is much more in line with society's notions of what women are all about: passive, sensitive, hopeless, helpless, stricken, dependent, confused, rather tiresome, and with limited aspirations. Manic states, on the other hand, seem to be more the provenance of men: restless, fiery, aggressive, volatile, energetic, risk taking, grandiose and visionary, and impatient with the status quo. Anger or irritability in men, under such circumstances, is more tolerated and understandable; leaders or takers of voyages are permitted a wider latitude for being temperamental. Journalists and other writers, quite understandably, have tended to focus on women and depression, rather than women and mania. This is not surprising: depression is twice as common in women as men. But manic-depressive illness occurs equally often in women and men, and, being a relatively common condition, mania ends up affecting a large number of women. They, in turn, often are misdiagnosed, receive poor, if any, psychiatric treatment, and are at high risk for suicide, alcoholism, drug abuse, and violence. But they, like men who have manic-depressive illness, also often contribute a great deal of energy, fire, enthusiasm, and imagination to the people and world around them.

Hopeless and helpless doth AEgeon wend, But to procrastinate his lifeless end.

I am hopelessly, helplessly in love with you. Don’t you know that?

A people without children would face a hopeless future; a country without trees is almost as helpless.

one thing she’s learnt is that falling hopelessly, helplessly in love is actually a highly selective process

fairy godmother says you will feel like you’ve made a mess of things,  even when it’s not your fault.  you will feel hopeless.  you will feel helpless.  you will consider giving up.  it is then you must remember that you alone have the power to clean it back up again.

I wasted my life on a hopeless and helpless soul who would never be willing to change—nor would she/he feel remorse or see her/his errors.” ~Love is respect ♥~

You have not seen desperation and helplessness till you have seen a man hopeless in love. Of course, unless you have seen a gamer.

It was the helplessness that scared the both of us.

If you are dead you are totally unable to do anything to change your condition. We are spiritually helpless and hopeless and if our condition is to change, God must do it because we cannot.

For instance, feeling helpless and hopeless after watching news about the state of international politics? Don’t distract yourself or numb out; do a thing. Do yard work or gardening, to care for your small patch of the world. Take food to somebody who needs a little boost. Take your dog to the park. Show up at a Black Lives Matter march. You might even call your government representative. That’s great. That’s participation. You’re not helpless. Your goal is not to stabilize the government—that’s not your job (unless you happen to be a person whose job that is, in which case you still need to deal with the stress, as well as the stressor!)—your goal is to stabilize you, so that you can maintain a sense of efficacy, so that you can do the important stuff your family and your community need from you. As the saying goes, “Nobody can do everything, but everybody can do something.” And “something” is anything that isn’t nothing.

Let the echo of your footsteps spark a ray of hope in the heart of the hopeless and appear as help to the helpless.

It washed through Zane, their bodies melding with the dance, and Zane was hopelessly, helplessly lost in him.

The void, the rage, the sadness, the helplessness, the hopelessness can never be described. Only the person experiencing it knows it.

It’s unbelievable that she can turn me inside out like this. That she can bring a powerful man like me to my knees. I’m helpless about her. I’m hopeless without her.

Sometimes during the night I'd look at my poor sleeping mother cruelly crucified there in the American night because of no-money, no-hope-of-money, no family, no nothing, just myself the stupid son of plans all of them compacted of eventual darkness. God how right Hemingway was when he said there was no remedy for life - and to think that negative little paper-shuffling prissies should write condescending obituaries about a man who told the truth, nay who drew breath in pain to tell a tale like that! ... No remedy but in my mind I raise a fist to High Heaven promising that I shall bull whip the first bastard who makes fun of human hopelessness anyway - I know it's ridiculous to pray to my father that hunk of dung in a grave yet I pray to him anyway, what else shall I do? sneer? shuffle paper on a desk and burp rationality? Ah thank God for all the Rationalists the worms and vermin got. Thank God for all the hate mongering political pamphleteers with no left or right to yell about in the Grave of Space. I say that we shall all be reborn with the Only One, and that's what makes me go on, and my mother too. She has her rosary in the bus, don't deny her that, that's her way of stating the fact. If there can't be love among men let there be love at least between men and God. Human courage is an opiate but opiates are human too. If God is an opiate so am I. Thefore eat me. Eat the night, the long desolate American between Sanford and Shlamford and Blamford and Crapford, eat the hematodes that hang parasitically from dreary southern trees, eat the blood in the ground, the dead Indians, the dead pioneers, the dead Fords and Pontiacs, the dead Mississippis, the dead arms of forlorn hopelessness washing underneath - Who are men, that they can insult men? Who are these people who wear pants and dresses and sneer? What am I talking about? I'm talking about human helplessness and unbelievable loneliness in the darkness of birth and death and asking 'What is there to laugh about in that?' 'How can you be clever in a meatgrinder?' 'Who makes fun of misery?' There's my mother a hunk of flesh that didn't ask to be born, sleeping restlessly, dreaming hopefully, beside her son who also didn't ask to be born, thinking desperately, praying hopelessly, in a bouncing earthly vehicle going from nowhere to nowhere, all in the night, worst of all for that matter all in noonday glare of bestial Gulf Coast roads - Where is the rock that will sustain us? Why are we here? What kind of crazy college would feature a seminar where people talk about hopelessness, forever?

If you become so frightened of realities that are not your own, if you take upon yourselves tragedies that do not exist in your reality, in your moment, then you weaken your position and weaken the position, of those you think you are helping. You look about you and you see only hopelessness and helplessness. You organize your reality according to the tragedies of the newspapers!

In my sleep I had a dream and this dream was a dream of guilt. It was not human guilt but the kind of helpless, hopeless despair that would be felt by a small wooden box or geometrical cube if such objects had consciousness; it was the guilt of sheer existence.

What a frail thing a human being is—and without the Passenger, that is all I was, a poor imitation of a human being. Weak, soft, slow and stupid, unseeing, unhearing and unaware, helpless, hopeless, and harried.

The Dialectical Dilemma for the Patient The borderline individual is faced with an apparently irreconcilable dilemma. On the one hand, she has tremendous difficulties with self-regulation of affect and subsequent behavioral competence. She frequently but somewhat unpredictably needs a great deal of assistance, often feels helpless and hopeless, and is afraid of being left alone to fend for herself in a world where she has failed over and over again. Without the ability to predict and control her own well-being, she depends on her social environment to regulate her affect and behavior. On the other hand, she experiences intense shame at behaving dependently in a society that cannot tolerate dependency, and has learned to inhibit expressions of negative affect and helplessness whenever the affect is within controllable limits. Indeed, when in a positive mood, she may be exceptionally competent across a variety of situations. However, in the positive mood state she has difficulty predicting her own behavioral capabilities in a different mood, and thus communicates to others an ability to cope beyond her capabilities. Thus, the borderline individual, even though at times desperate for help, has great difficulty asking for help appropriately or communicating her needs. The inability to integrate or synthesize the notions of helplessness and competence, of noncontrol and control, and of needing and not needing help can lead to further emotional distress and dysfunctional behaviors. Believing that she is competent to “succeed,” the person may experience intense guilt about her presumed lack of motivation when she falls short of objectives. At other times, she experiences extreme anger at others for their lack of understanding and unrealistic expectations. Both the intense guilt and the intense anger can lead to dysfunctional behaviors, including suicide and parasuicide, aimed at reducing the painful emotional states. For the apparently competent person, suicidal behavior is sometimes the only means of communicating to others that she really can’t cope and needs help; that is, suicidal behavior is a cry for help. The behavior may also function as a means to get others to alter their unrealistic expectations—to “prove” to the world that she really cannot do what is expected.

One of the very striking life lessons from Game of Thrones. When Arya was blind; hopeless and helpless. The Waif lured her into multiple stick fights and the Waif would promptly beat Arya in every sparring match. But through those stick fight, Arya learned to cope with her blindness and how to fight “in the dark.” After Arya had regained her sight and Jaqen had granted the Waif’s wish to kill Arya. Arya confronted the Waif in a hideout and put out the only light in the room. Arya best the Waif due to her proficiency in fighting without sight (which, ironically, was trained by the Waif). Arya killed her adversary. ONE THING ABOUT CHALLENGES IN LIFE IS: THROUGH THEM, WE LEARN HOW TO OVERCOME THEM. Always Pay Attention!

There were many pioneers who came before you that also felt a sense of hopelessness. They were judged because they were women. At times they felt helpless but that didn’t stop them from making their mark as they made changes in the world which people thought were impossible. They made themselves into believers because of their accomplishments. These pioneers did not have the technology and resources that we have today. However, they used what they were given, which was their God-given talent. “We will be heard, seen, and are untouchable.” The pioneer’s voices were rising louder, stronger, and their voices were heard as they made the impossible, possible. Their mentality was, “We will not be ignored. We are human and we should be created equally, just like men.” As they rose to the challenges they endured, their great strength of determination spoke without the need for words.

If you cannot undo what you have done, you are trapped. It is easy to understand how helpless and hopeless you then feel and why you might want to give up. . . . Restoring what you cannot restore, healing the wound you cannot heal, fixing that which you broke and you cannot fix is the very purpose of the atonement of Christ.

It is not the trauma itself that is the source of illness but the unconscious, repressed, hopeless despair over not being allowed to give expression to what one has suffered and the fact that one is not allowed to show and is unable to experience feelings of rage, anger, humiliation, despair, helplessness, and sadness. This causes many people to commit suicide because life no longer seems worth living if they are totally unable to live out all these strong feelings that are part of their true self.

I feel as though I should say something profound, or enact some rite, or trade something to make it official. I want to transfer some trinket which would allow me to say that she's my girl, some kind of currency that proves to people that she likes me back. Something that would permit me to think about her all the time without feeling guilty or helpless or hopelessly far away. I guess I'm just so excited, I want to cage this thing like a tiny red bird so if can't fly away, so it stays the same, so it's still there the next time. For keeps, like a coin in your pocket. Like a peach pit from Mad Jack Lionel's tree. Like scribbled words in a locked suitcase. A bright balloon to tie to your bedpost. And you want to hug it close, hold it, but not so tight it bursts.

If there is any fruitless mental torment which is greater than that of jealousy it is perhaps remorse. Even the pains of loss may be less searching; and often of course these agonies combine, as now they did for me. I say remorse not repentance. I doubt if I have ever experienced repentance in a pure form; perhaps it does not exist in a pure form. Remorse contains guilt, but helpless hopeless guilt which knows of no cure for the painful bite.

How hard it is to now believe that these strong, merciless chains of fear and hopelessness, rendering the limbs of my mind motionless, were once innocuous mere threads.” -Mehul.M

even the helpless victim of a hopeless situation, facing a fate he cannot change, may rise above himself, may grow beyond himself, and by so doing change himself.

There is no dignity in death in battle. Mostly that is a splashing about of human meat and fluid, and the result is filthy, but there is a great and almost sweet dignity in the sorrow, the helpless, the hopeless sorrow, that comes down over a family with the telegram. Nothing to say, nothing to do, and only one hope—I hope he didn’t suffer—and what a forlorn and last-choice hope that is.

Man,” said a thoughtless, ungodly English traveller to a North American Indian convert, “Man, what is the reason that you make so much of Christ, and talk so much about Him? What has this Christ done for you, that you should make so much ado about Him?” The converted Indian did not answer him in words. He gathered together some dry leaves and moss and made a ring with them on the ground. He picked up a live worm and put it in the middle of the ring. He struck a light and set the moss and leaves on fire. The flame soon rose and the heat scorched the worm. It writhed in agony, and after trying in vain to escape on every side, curled itself up in the middle, as if about to die in despair. At that moment the Indian reached forth his hand, took up the worm gently and placed it on his bosom. “Stranger,” he said to the Englishman, “Do you see that worm? I was that perishing creature. I was dying in my sins, hopeless, helpless, and on the brink of eternal fire. It was Jesus Christ who put forth the arm of His power. It was Jesus Christ who delivered me with the hand of His grace, and plucked me from everlasting burnings. It was Jesus Christ who placed me, a poor sinful worm, near the heart of His love. Stranger, that is the reason why I talk of Jesus Christ and make much of Him. I am not ashamed of it, because I love Him.” If

People often think depression is just being sad all the time, but it’s far more than that. In fact, people with depression do not necessarily feel sad—they often feel numb, like an emptiness where emotion should be. Hopeless and helpless.

The abandonment mélange is the fear and toxic shame that surrounds and interacts with the abandonment depression. The abandonment depression itself is the deadened feeling of helplessness and hopelessness that afflicts traumatized children.

As logotherapy teaches, there are three main avenues on which one arrives at meaning in life. The first is by creating a work or by doing a deed. The second is by experiencing something or encountering someone; in other words, meaning can be found not only in work but also in love. Edith Weisskopf-Joelson observed in this context that the logotherapeutic “notion that experiencing can be as valuable as achieving is therapeutic because it compensates for our one-sided emphasis on the external world of achievement at the expense of the internal world of experience.”6 Most important, however, is the third avenue to meaning in life: even the helpless victim of a hopeless situation, facing a fate he cannot change, may rise above himself, may grow beyond himself, and by so doing change himself. He may turn a personal tragedy into a triumph.

There is no greater jihad than to help the helpless - there is no greater crusade than to bring hope to the hopeless - there is no greater advancement than to lift the fallen - there is no greater humanity than to burn oneself for others to have warmth.

I’ll do whatever you say, Cassie,” he says helplessly. His eyes shine brighter than the stars overhead. “I understand why you have to go. If it were you inside that camp, I would go. A hundred thousand Silencers couldn’t stop me.” He presses his lips against my ear and whispers low and fierce, as if he’s sharing the most important secret in the world, which maybe he is. “It’s hopeless. And it’s stupid. It’s suicidal. But love is a weapon they have no answer for. They know how you think, but they can’t know what you feel.” Not we. They. A threshold has been crossed, and he isn’t stupid. He knows it’s the kind you can’t cross back over.

But here’s the thing about self-comparison: In addition to making you vacate your own experience, your own soul, your own life, in its extreme it breeds resignation. If we constantly feel that there is something more to be had — something that’s available to those with a certain advantage in life, but which remains out of reach for us — we come to feel helpless. And the most toxic byproduct of this helpless resignation is cynicism — that terrible habit of mind and orientation of spirit in which, out of hopelessness for our own situation, we grow embittered about how things are and about what’s possible in the world. Cynicism is a poverty of curiosity and imagination and ambition.

That is, whenever we persist at fighting a battle we can't possibly win, a sense of powerlessness and hopelessness ensues that eventually results in depression. The “losing battle” manipulation victims often fight is trying to make the manipulator change. They get caught in the trap of constantly trying to figure out just what to say or do to get their manipulator to behave differently. They invest considerable energy trying to make something happen that they haven't the power to make happen. Fighting this losing battle inevitably breeds anger, frustration, a sense of helplessness, and eventually, depression. Once depressed, manipulation victims don't have the presence of mind or the energy it takes to stand up for themselves.

The fact is that human beings come into the world with a passion for control, they go out of the world the same way, and research suggests that if they lose their ability to control things at any point between their entrance and their exit, they become unhappy, helpless, hopeless, and depressed.40 And occasionally dead.

One common sign of being flashed-back is that we feel small, helpless, and hopeless. In intense flashbacks this magnifies into feeling so ashamed that we are loath to go out or show our face anywhere. Feeling fragile, on edge, delicate and easily crushable is another aspect of this. The survivor may also notice an evaporation of whatever self-esteem he has earned since he left home. This is a flashback to the childhood years where implicit family rules forbade any self-esteem at all.

The person who does not feel or express “negative” emotion will be isolated even if surrounded by friends, because his real self is not seen. The sense of hopelessness follows from the chronic inability to be true to oneself on the deepest level. And hopelessness leads to helplessness, since nothing one can do is perceived as making any difference.

Don’t fuck him.” He had no right to ask yet he couldn’t stop from making the hopeless, helpless plea. “Don’t fuck him, and don’t let him fuck you.” “What?

He let his hand fall back to his side, and he gave me that same helpless, hopeless shrug. "I never wanted you to look at me the way you're looking at me right now.

even the helpless victim of a hopeless situation, facing a fate he cannot change, may rise above himself, may grow beyond himself, and by so doing change himself

Eddi looked at him with love and hate and all the aching dearness of one man's dying hopeless helpless reach for another man's mind and will and need.

Narcissistic and toxic relationships leave you feeling depleted in a variety of ways: feeling like you aren’t good enough, chronically second-guessing yourself, often apologizing, and/or feeling as though you are losing your mind, helpless, hopeless, sad, depressed, anxious, unsettled, no longer getting pleasure out of your life, ashamed, guilty, and exhausted.

When politicians fail to address the issues that matter, when news companies cut back on investigative reporting, when media barrage the public with fearsome and unintelligible images of catastrophe, making their audiences feel helpless and hopeless, nonprofits can provide the evidence and testimony that drive public engagement and promote solutions to social problems.

I was an unusual young man then, around eighteen years old - precocious in a hundred ways but very far behind and helpless in a hundred other ways. When I compared myself to other people my age, as I would do every now and then, I sometimes felt proud and conceited but just as often demoralized and depressed. There were many times I saw myself as a genius, many times as half insane. I was never able to share and join in the others' pleasures, and I was eaten up with worries and self-hatred about how hopelessly isolated I was from them, how cut off from life.

Pain puts us in close contact with ourselves. When we are wounded by loss, we become vulnerable. It’s in that place of helplessness and hopelessness that we are broken open enough to receive light—emotions like comfort, peace, and hope flow in alongside grief. It’s as if loss shatters us so much that we have no choice but to experience heartbreak and hope simultaneously. Where we most hurt is exactly where we will best heal.

Every cause is painful, and every loss leaves us wondering how we could have acted otherwise to prevent the death. But because different causes of death provoke sufficiently different responses—anger toward suicide victims; blame for homicide, terrorism, and war; helplessness and fear with natural disasters; and hopelessness with terminal disease—the specific way a mother dies or leaves influences how her daughter will respond. Long-term

Most important, however, is the third avenue to meaning in life: even the helpless victim of a hopeless situation, facing a fate he cannot change, may rise above himself, may grow beyond himself, and by so doing change himself.

The United States, as the world knows, will never start a war. We do not want a war. We do not now expect a war. This generation of Americans has already had enough—more than enough—of war and hate and oppression. We shall be prepared if others wish it. We shall be alert to try to stop it. But we shall do our part to build a world of peace where the weak are safe and the strong are just. We are not helpless before that task or hopeless of its success.

Sometimes I actually hope that he did once feel empty and hopeless and helpless enough to slash his wrists to the bone, because if he felt that horrible and survived to be such a fantastic grown-up, then maybe there’s hope for me.

When we face…temptations in our time, we must declare, as young Nephi did in his, ‘[I will] give place no more for the enemy of my soul.’ [2 Nephi 4:28] We can reject the evil one. If we want it dearly and deeply enough, that enemy can and will be rebuked by the redeeming power of the Lord Jesus Christ. Furthermore, I promise you that the light of His everlasting gospel can and will again shine brightly where you feared life had gone hopelessly, helplessly dark.

The greatest disease of mankind is a lack of love for children, leading to their psychological and sometimes even physical abuse, which predisposes those children to a hopeless-helpless attitude and to disease later in life. We cannot keep blaming physical poisons or genetic defects for every disease. We have to realize that there are social and psychosocial poisons in our own homes that predispose us to disease by creating certain attitudes and feelings within us.

Announce my sisters and brothers at the top of your voice - the helpless, the hopeless, the forgotten, the discriminated, the alienated, the destitute are my family, and I will stop not till I lift them up to take their rightful place upon the fabric of society.

From the essay on Love, in which he describes as a wilderness experience his daily visits with his wife to a hospital 3,000 miles from home in a strange city, where someone he loves is in danger of dying. “When the worst finally happens, or almost happens, a kind of peace comes. I had passed beyond grief, beyond terror, all but beyond hope, and it was thee, in that wilderness, that for the first time in my life I caught sight of something of what it must be like to love God truly. It was only a glimpse, but it was like stumbling on fresh water in the desert, like remembering something so huge and extraordinary that my memory had been unable to contain it. Though God was nowhere to be clearly seen, nowhere to be clearly heard, I had to be near him—even in the elevator riding up to her floor, even walking down the corridor to the one door among all those doors that had her name taped on it. I loved him because there was nothing else left. I loved him because he seemed to have made himself as helpless in his might as I was in my helplessness. I loved him not so much in spite of there being nothing in it for me but almost because there was nothing in it for me. For the first time in my life, there in that wilderness, I caught a glimpse of what it must be like to love God truly, for his own sake, to love him no matter what. If I loved him with less than all my heart, soul, and will, I loved him with at least as much of them as I had left for loving anything… I did not love God, God knows, because I was some sort of saint or hero. I did not love him because I suddenly saw the light (there was almost no light at all) or because I hoped by loving him to persuade him to heal the young woman I loved. I loved him because I couldn’t help myself. I loved him because the one who commands us to love is the one who also empowers us to love, as there in the wilderness of that dark and terrible time I was, through no doing of my own, empowered to love him at least a little, at least enough to survive. And in the midst of it, these small things happened that were as big as heaven and earth because through them a hope beyond hopelessness happened. “O Israel, hope in the Lord from this time forth and for evermore.”… The final secret, I think, is this: that the words “You shall love the Lord your God” become in the end less a command than a promise.

Most important, however, is the third avenue to meaning in life: even the helpless victim of a hopeless situation, facing a fate he cannot change, may rise above himself, may grow beyond himself, and by so doing change himself. He may turn a personal tragedy into a triumph.

There are some people who could turn even the most amiable character into a bully and he seemed to be one of them. There was something…sort of damp about him, the kind of helpless hopelessness that made people angry rather than charitable, the total certainty that if the whole world was a party he’d still find the kitchen.

XXII. By those, that deepest feel, is ill exprest The indistinctness of the suffering breast; Where thousand thoughts begin to end in one,    1810 Which seeks from all the refuge found in none; No words suffice the secret soul to show, For Truth denies all eloquence to Woe. On Conrad’s stricken soul Exhaustion prest, And Stupor almost lulled it into rest; So feeble now — his mother’s softness crept To those wild eyes, which like an infant’s wept: It was the very weakness of his brain, Which thus confessed without relieving pain. None saw his trickling tears — perchance, if seen,    1820 That useless flood of grief had never been: Nor long they flowed — he dried them to depart, In helpless — hopeless — brokenness of heart: The Sun goes forth, but Conrad’s day is dim: And the night cometh — ne’er to pass from him. There is no darkness like the cloud of mind, On Grief’s vain eye — the blindest of the blind! Which may not — dare not see — but turns aside To blackest shade — nor will endure a guide!

The months leading up to World War II were some of the most terrible months in the life of Leonard and Virginia Woolf, as they “helplessly and hopelessly” watched events unfold. Leonard said one of the most horrible things was listening to Hitler’s rants on the radio—“the savage and insane ravings of a vindictive underdog who suddenly saw himself to be all-powerful.

We are at the cross-ways. If we stand on in the old happy-go-lucky way, the richer classes ever growing in wealth and in number, and ever declining in responsibility, the very poor remaining plunged or plunging even deeper into helpless, hopeless misery, then I think there is nothing before us but savage strife between class and class. —WINSTON CHURCHILL, SPEECH AT LEICESTER, 1909

As logotherapy teaches, there are three main avenues on which one arrives at meaning in life. The first is by creating a work or by doing a deed. The second is by experiencing something or encountering someone; in other words, meaning can be found not only in work but also in love. Edith Weisskopf-Joelson observed in this context that the logotherapeutic “notion that experiencing can be as valuable as achieving is therapeutic because it compensates for our one-sided emphasis on the external world of achievement at the expense of the internal world of experience.”6 Most important, however, is the third avenue to meaning in life: even the helpless victim of a hopeless situation, facing a fate he cannot change, may rise above himself, may grow beyond himself, and by so doing change himself. He may turn a personal tragedy into a triumph. Again it was Edith Weisskopf-Joelson who, as mentioned, once expressed the hope that logotherapy “may help counteract certain unhealthy trends in the present-day culture of the United States, where the incurable sufferer is given very little opportunity to be proud of his suffering and to consider it ennobling rather than degrading” so that “he is not only unhappy, but also ashamed of being unhappy.

Our route had now obviously been completely blotted out and here I reckoned less of our chances of survival. We’re like a voyage ship veered off course by a ruthless storm now left with no radar or compass. Ours is a sorry tale of an unpredictable adventure. One moment it seem like we’re going home to mama’s warm embrace and tears of joy, the next moment we feel helplessly immersed in the blackness of hopelessness.” - Dami K.

If, when you say whiskey, you mean the devil’s brew, the poison scourge, the bloody monster that defiles innocence, yea, literally takes the bread from the mouths of little children; if you mean the evil drink that topples the Christian man and woman from the pinnacles of righteous, gracious living into the bottomless pit of degredation and despair, shame and helplessness and hopelessness, then certainly I am against it with all my power.

If you hate the poor, do not ask The Divine One for wealth. If you hate the despised, do not ask The Divine One for honor. If you hate the oppressed, do not ask The Divine One for freedom. If you hate the lowly, do not ask The Divine One for influence. If you hate the fatherless, do not ask The Divine One for children. If you hate the lonely, do not ask The Divine One for friends. If you hate the orphaned, do not ask The Divine One for parents. If you hate the divorced, do not ask The Divine One for a family. If you hate the weak, do not ask The Divine One for strength. If you hate the helpless, do not ask The Divine One for might. If you hate the timid, do not ask The Divine One for courage. If you hate the helpless, do not ask The Divine One for power. If you hate the avarage, do not ask The Divine One for excellence. If you hate the common, do not ask The Divine One for nobility. If you hate the meek, do not ask The Divine One for authority. If you hate the gentle, do not ask The Divine One for fortitude. If you hate the confused, do not ask The Divine One for understanding. If you hate the perplexed, do not ask The Divine One for insight. If you hate the ignorant, do not ask The Divine One for knowledge. If you hate the senseless, do not ask The Divine One for wisdom. If you hate the anxious, do not ask The Divine One for joy. If you hate the hopeless, do not ask The Divine One for faith. If you hate the downtrodden, do not ask The Divine One for peace. If you hate the forsaken, do not ask The Divine One for love.

These experiences can lead to internalized oppression, which is when we believe the negative stereotypes about our group that have been perpetuated by the dominant group. I think internalized oppression is more common than we know because there is little research on its widespread impact on feelings of self-doubt, its erosion of self-esteem and self-worth, and its generation of helplessness and hopelessness. Internalized oppression generated by systemic racism can lead to a feeling of needing constantly to be on guard and increase stress levels.

If, when you say whiskey, you mean the devil’s brew, the poison scourge, the bloody monster that defiles innocence, yea, literally takes the bread from the mouths of little children; if you mean the evil drink that topples the Christian man and woman from the pinnacles of righteous, gracious living into the bottomless pit of degredation and despair, shame and helplessness and hopelessness, then certainly I am against it with all my power. But if, when you say whiskey, you mean the oil of conversation, the philosophic wine, the stuff that is consumed when good fellows get together, that puts a song in their hearts and laughter on their lips and the warm glow of contentment in their eyes; if you mean Christmas cheer; if you mean the stimulating drink that puts the spring in the old gentleman’s step on a frosty morning; if you mean the drink that enables a man to magnify his joy, and his happiness and to forget, if only for a little while, life’s great tragedies and heartbreaks and sorrows, if you mean that drink, the sale of which pours into our treasuries untold millions of dollars, which are used to provide tender care for our little children, our blind, our deaf, our dumb, our pitiful aged and infirm, to build highways, hospitals, and schools, then certainly I am in favor of it.

It had started to drizzle. The lamp poles cast a kaleidoscope of light dancing across the puddles in the road. The rain made Sam feel even more lost now, as if these shadowy events were invisible to the world. As if the night was cloaked in anonymity. This wasn’t a peaceful rain - it was a sad one. A drizzle, which wept for the inevitable. Sam knew even if she got Alison out of this alive, the cuts on their lives had already been made, pooling the blood of consequence beneath their feet as the night dragged on. Whichever way this went, they’d have scars from this night. Scars and scabs and things which could not be spoken. And that made her feel utterly hopeless.

important, however, is the third avenue to meaning in life: even the helpless victim of a hopeless situation, facing a fate he cannot change, may rise above himself, may grow beyond himself, and by so doing change himself. He may turn a personal tragedy into a triumph. Again it was Edith Weisskopf-Joelson who, as mentioned on p. 118, once expressed the hope that logotherapy “may help counteract certain unhealthy trends in the present-day culture of the United States, where the incurable sufferer is given very little opportunity to be proud of his suffering and to consider it ennobling rather than degrading” so that “he is not only unhappy, but also ashamed of being unhappy.

and confused if someone does not appreciate their niceness. Others often sense this and avoid giving them feedback not only, effectively blocking the nice person’s emotional growth, but preventing risks from being taken. You never know with a nice person if the relationship would survive a conflict or angry confrontation. This greatly limits the depths of intimacy. And would you really trust a nice person to back you up if confrontation were needed? 3. With nice people you never know where you really stand. The nice person allows others to accidentally oppress him. The “nice” person might be resenting you just for talking to him, because really he is needing to pee. But instead of saying so he stands there nodding and smiling, with legs tightly crossed, pretending to listen. 4. Often people in relationship with nice people turn their irritation toward themselves, because they are puzzled as to how they could be so upset with someone so nice. In intimate relationships this leads to guilt, self-hate and depression. 5. Nice people frequently keep all their anger inside until they find a safe place to dump it. This might be by screaming at a child, blowing up a federal building, or hitting a helpless, dependent mate. (Timothy McVeigh, executed for the Oklahoma City bombing, was described by acquaintances as a very, very nice guy, one who would give you the shirt off his back.) Success in keeping the anger in will often manifest as psychosomatic illnesses, including arthritis, ulcers, back problems, and heart disease. Proper Peachy Parents In my work as a psychotherapist, I have found that those who had peachy keen “Nice Parents” or proper “Rigidly Religious Parents” (as opposed to spiritual parents), are often the most stuck in chronic, lowgrade depression. They have a difficult time accessing or expressing any negative feelings towards their parents. They sometimes say to me “After all my parents did for me, seldom saying a harsh word to me, I would feel terribly guilty complaining. Besides, it would break their hearts.” Psychologist Rollo May suggested that it is less crazy-making to a child to cope with overt withdrawal or harshness than to try to understand the facade of the always-nice parent. When everyone agrees that your parents are so nice and giving, and you still feel dissatisfied, then a child may conclude that there must be something wrong with his or her ability to receive love. -§ Emotionally starving children are easier to control, well fed children don’t need to be. -§ I remember a family of fundamentalists who came to my office to help little Matthew with his anger problem. The parents wanted me to teach little Matthew how to “express his anger nicely.” Now if that is not a formula making someone crazy I do not know what would be. Another woman told me that after her stinking drunk husband tore the house up after a Christmas party, breaking most of the dishes in the kitchen, she meekly told him, “Dear, I think you need a breath mint.” Many families I work with go through great anxiety around the holidays because they are going to be forced to be with each other and are scared of resuming their covert war. They are scared that they might not keep the nice garbage can lid on, and all the rotting resentments and hopeless hurts will be exposed. In the words to the following song, artist David Wilcox explains to his parents why he will not be coming home this Thanksgiving: Covert War by David Wilcox

When it came to treating her citizens of African descent fairly, America failed. She put them in chains. The government put them in slave quarters, put them on auction blocks, put them in cotton fields, put them in inferior schools, put them in substandard housing, put them in scientific experiments, put them in the lowest paying jobs, put them outside the equal protection of the law, kept them out of their racist bastions of higher education, and locked them into positions of hopelessness and helplessness. The government gives them the drugs, builds bigger prisons, passes a three-strike law, and then wants us to sing “God Bless America.” No, no, no. Not God bless America! God damn America!

Contrary to Nietzsche’s famous maxim, perfectionists aren’t strengthened in the trying times. They’re weakened. Left untreated, repeated knockdowns so injure perfectionists’ self-esteem that they begin to feel helpless, and in extreme cases like mine, hopeless. No wonder perfectionism is so enormously damaging. ‘There’s this assumption that perfectionism means we’re more resilient,’ Paul told me. ‘But actually, perfectionism is the opposite of resilience – anti-resilience – if you will. It makes people extremely insecure, self-conscious and vulnerable to even the smallest hassles. If you don’t seek help, it’s easy to see how that vulnerability creates substantial, deep-rooted and enduring distress.

The future does not consist of simply a state of time which is going to occur, but contains the element, “I will make it so.” Power is potentiality, and potentiality points toward the future: is something to be realized. The future is the tense in which we promise ourselves, we give a promissory note, we put ourselves on the line. Nietzsche's statement, “Man is the only animal who can make promises,” is related to our capacity to posit ourselves in the future. We are reminded here also of William James's fiat, “Let it be so.” The hopelessness of many patients, which may be expressed in depression, despair, feelings of “I can't,” and related helplessness, can be usefully seen, from one point of view, as the inability to see or construct a future.

It's not really negativity or sadness anymore, it’s more just this detached, meaningless fog where you can’t feel anything about anythingeven the things you love, even fun things—and you’re horribly bored and lonely, but since you’ve lost your ability to connect with any of the things that would normally make you feel less bored and lonely, you’re stuck in the boring, lonely, meaningless void with-out anything to distract you from how boring, lonely, and meaningless it is. ...I noticed myself wishing that nothing loved me so I wouldn’t feel obligated to keep existing. The absurdity of working so hard to continue doing something you don’t like can be overwhelming. And the longer it takes to feel different, the more it starts to seem like everything might actually be hopeless bullshit. I don’t like when I can’t control what reality is doing. Which is unfortunate because reality works independently of the things I want, and I have only a limited number of ways to influence it, none of which are guaranteed to work. I still want to keep tabs on reality, though. Just in case it tries to do anything sneaky. It makes me feel like I’m contributing. The illusion of control makes the helplessness seem more palatable. And when that illusion is taken away, I panic. Because, deep down, I know how pointless and helpless I am, and it scares me. I am an animal trapped in a horrifying, lawless environment, and I have no idea what it’s going to do to me. It just DOES it to me. I cope with that the best way I know—by being completely unreasonable and trying to force everything else in the world to obey me and do all the nonsensical things I want.

You, my dear, do not know how to have fun." "I do, too!" "You do not. You are as bad as Lucien. And do you know something? I think it's time someone showed you how to have fun. Namely, me. You can worry all you like about our situation tomorrow, but tonight ... tonight I'm going to make you laugh so hard that you'll forget all about how afraid of me you are." "I am not afraid of you!" "You are." And with that, he pushed his chair back, stalked around the table, and in a single easy movement, swept her right out of her chair and into his arms. "Gareth!  Put me down!" He only laughed, easily carrying her toward the bed. "Gareth, I am a grown woman!" "You are a grown woman who behaves in a manner far too old for her years," he countered, still striding toward the bed. "As the wife of a Den member, that just will not do." "Gareth, I don't want — I mean, I'm not ready for that!" "That? Who said anything about that?"  He tossed her lightly onto the bed. "Oh, no, my dear Juliet. I'm not going to do that —" She tried to scoot away. "Then what are you going to do?" "Why, I'm going to wipe that sadness out of your eyes if only for tonight. I'm going to make you forget your troubles, forget your fears, forget everything but me. And you know how I'm going to do that, O dearest wife?"  He grabbed a fistful of her petticoats as she tried to escape. "I'm going to tickle you until you giggle ... until you laugh ... until you're hooting so loudly that all of London hears you!" He fell upon the bed like a swooping hawk, and Juliet let out a helpless shriek as his fingers found her ribs and began tickling her madly. "Stop!  We just ate!  You'll make me sick!" "What's this? Your husband makes you sick?" "No, it's just that — aaaoooooo!" He tickled her harder. She flailed and giggled and cried out, embarrassed about each loud shriek but helpless to prevent them. He was laughing as hard as she. Catching one thrashing leg, he unlaced her boot and deftly removed it. She yelped as his fingers found the sensitive instep, and she kicked out reflexively. He neatly ducked just in time to avoid having his nose broken, catching her by the ankle and tickling her toes, her soles, her arch through her stockings. "Stop, Gareth!"  She was laughing so hard, tears were streaming from her eyes. "Stop it, damn it!" Thank goodness Charlotte, worn out by her earlier tantrum, was such a sound sleeper! The tickling continued. Juliet kicked and fought, her struggles tossing the heavy, ruffled petticoats and skirts of her lovely blue gown halfway up her thigh to reveal a long, slender calf sheathed in silk. She saw his gaze taking it all in, even as he made a grab for her other foot. "No!  Gareth, I shall lose my supper if you keep this up, I swear it I will — oooahhhhh!" He seized her other ankle, yanked off the remaining boot, and began torturing that foot as well, until Juliet was writhing and shrieking on the bed in a fit of laughter. The tears streamed down her cheeks, and her stomach ached with the force of her mirth. And when, at last, he let up and she lay exhausted across the bed in a twisted tangle of skirts, petticoats, and chemise, her chest heaving and her hair in a hopeless tumbled-down flood of silken mahogany beneath her head, she looked up to see him grinning down at her, his own hair hanging over his brow in tousled, seductive disarray.

Man Made God: A Collection of Essays (Walker, Barbara G.;Murdock, D.M.;Acharya S;D.M. Murdock) - Your Highlight on page 229 | Location 5078-5084 | Added on Friday, March 20, 2015 12:14:38 PM Published in the 1890s, suffragette Elizabeth Cady Stanton’s The Christian Church and Women said: The Church has done more to degrade women than all other adverse influences put together... Out of the doctrine of original sin grew the crimes and miseries of asceticism, celibacy, and witchcraft, woman becoming the helpless victim of all the delusions generated in the brain of man... The clergy everywhere sustained witchcraft as a Bible doctrine... So long as the pulpits teach woman’s inferiority and subjection, she can never command honor and respect... There is nothing more pathetic in all history than the hopeless resignation of woman to the outrages she has been taught to believe are ordained of God.

And then, Jane looks August straight on, folds her arms across her chest, and says, “What the fuck, August?” August mentally flips through the plan for tonight—nope, definitely not part of it. “What?” “I can’t do this anymore,” Jane says. She paces toward August, sneakers thumping hard on the floor of the car. She’s pissed off. Brow furrowed, eyes vivid and angry. August scrambles to figure out how she screwed this up so fast. “You—you can’t do what?” “August,” she says, and she’s right in front of her. “Is this a date? Am I on a date right now?” Fuck. August leans against the door, equivocating. “Do you want it to be a date?” “No,” Jane says, “you tell me, because I have been putting every move I know on you for months and I can’t figure you out, and you kept saying you were only kissing me for research, and then you stopped kissing me, but then you kissed me again, and you’re standing there looking like that in fucking thigh highs and bringing me wine and making me feel things I didn’t even know I could remember how to feel, and I’m going out of my goddamn mind—” “Wait.” August holds both hands up. Jane’s breaths are coming high and short, and August suddenly feels close to hysterical. “You like me?” Jane’s hands clench into fists. “Are you kidding me?” “But I asked you on a date!” “When?” “That time I asked you out to drinks!” “That was a date?” “I—but—and you—all those other girls you told me about, you were always—you just went for it, I thought if you wanted me like that, you would have gone for it by now—” “Yeah,” Jane says flatly, “but none of those girls were you.” August stares. “What do you mean?” “Jesus, August, what do you think I mean?” Jane says, voice cracking, arms thrown out at her sides. “None of them were you. Not a single one of them was this girl who dropped out of the fucking future to save me with her ridiculous hair and her pretty hands and her big, sexy brain, okay, is that what you want me to say? Because it’s the truth. Everything else about my life is fucked, so, can you—can you please just tell me, am I on a fucking date right now?” She makes a helpless gesture, and August is breathless at the pure frustration in it, the way it looks so broken in, like Jane’s been living with it for months. And her hands are shaking. She’s nervous. August makes her nervous. It sinks in and rearranges in August’s brain—the borrowed kisses, the times Jane’s bit her lip or slid her hand across August’s waist or asked her to dance, all the ways she’s tried to say it without saying it. They’re both hopeless at saying it, August realizes. So August opens her mouth and says, “It was never just research.” “Of course it fucking wasn’t,” Jane says, and she hauls August in by the sway of her waist and finally, finally kisses her.

Everyone has an inner warrior. It’s a silent voice--not a nagging in your head, but a warm, strong, gut feeling of perusing and persevering. It comes in the moments of stillness when you switch off your mind and let your instincts take over. In Amber’s case, her head was telling her that she couldn’t win DWTS with a wrecked knee. It made sense to her intellectually, but her passion overrode her brain. It led her to defy the odds, and prove--especially to herself and me--that she was fierce and fearless. Her win inspired me, and it inspired millions of people who watched her claim that Mirror Ball trophy. It’s simply a question of unleashing that warrior. If you can control your mind, you can control your life. So in moments when you’re feeling helpless, hopeless, overwhelmed (you fill in the blank here!), that’s when you have to let the warrior out. Inside each of us is an abundant reserve of strength, determination, and courage. All you have to do is let it loose.

To the infra-human specimens of this benighted scientific age the ritual and worship connected with the art of healing as practiced at Epidaurus seems like sheer buncombe. In our world the blind lead the blind and the sick go to the sick to be cured. We are making constant progress, but it is a progress which leads to the operating table, to the poor house, to the insane asylum, to the trenches. We have no healers – we have only butchers whose knowledge of anatomy entitles them to a diploma, which in turn entitles them to carve out or amputate our illnesses so that we may carry on in cripple fashion until such time as we are fit for the slaughterhouse. We announce the discovery of this cure and that but make no mention of the new diseases which we have created en route. The medical cult operates very much like the war office – the triumphs which they broadcast are sops thrown out to conceal death and disaster. The medicos, like the military authorities, are helpless; they are waging a hopeless fight from the start. What man wants is peace in order that he may live. Defeating our neighbor doesn’t give peace any more than curing cancer brings health. Man doesn’t begin to live through triumphing over his enemy nor does he begin to acquire health through endless cures. The joy of life comes through peace, which is not static but dynamic. No man can really say that he knows what joy is until he has experienced peace. And without joy there is no life, even if you have a dozen cars, six butlers, a castle, a private chapel and a bomb-proof vault. Our diseases are our attachments, be they habits, ideologies, ideals, principles, possessions, phobias, gods, cults, religions, what you please. Good wages can be a disease just as much as bad wages. Leisure can be just as great a disease as work. Whatever we cling to, even if it be hope or faith, can be the disease which carries us off. Surrender is absolute: if you cling to even the tiniest crumb you nourish the germ which will devour you. As for clinging to God, God long ago abandoned us in order that we might realize the joy of attaining godhood through our own efforts. All this whimpering that is going on in the dark, this insistent, piteous plea for peace which will grow bigger as the pain and the misery increase, where is it to be found? Peace, do people imagine that it is something to cornered, like corn or wheat? Is it something which can be pounded upon and devoured, as with wolves fighting over a carcass? I hear people talking about peace and their faces are clouded with anger or with hatred or with scorn and disdain, with pride and arrogance. There are people who want to fight to bring about peace- the most deluded souls of all. There will be no peace until murder is eliminated from the heart and mind. Murder is the apex of the broad pyramid whose base is the self. That which stands will have to fall. Everything which man has fought for will have to be relinquished before he can begin to live as man. Up till now he has been a sick beast and even his divinity stinks. He is master of many worlds and in his own he is a slave. What rules the world is the heart, not the brain, in every realm our conquests bring only death. We have turned our backs on the one realm wherein freedom lies. At Epidaurus, in the stillness, in the great peace that came over me, I heard the heart of the world beat. I know what the cure is: it is to give up, to relinquish, to surrender, so that our little hearts may beat in unison with the great heart of the world.

No one will understand your pain but you, you feel trapped , you want to find someone and share your pain but no one cares. As you sit there and stare your heart racing, your anxiety level is through the roof your stomach is sick because of your anxiety, you feel numb . You don’t know what to do or what to say. Your mind is blank can’t think of anything ,can’t think clearly your mind is foggy. You have plans for the New Years but you’ve lost the momentum to even sit and focus on your plan. You feel so lost , no one understands you, no one realizes that you are in pain because you mask it so well. You feel like you are failing as a mother your daughter doesn’t listen to you when you speak to her. Your husband doesn’t care much about your feelings anymore. You feel like your life is falling apart all you want to do is scream, but you just sit there silently not knowing what to do or what is yet to come. Please help me lord I feel helpless and afraid. You feel that your husband is hiding secrets from you , you feel as if he as a secret identity, he as a fetish for big buttocks that makes me feel less of a woman to him , I feel like I am not within his standards my body is not enough for him but he doesn’t see that he is hurting me

As logotherapy teaches, there are three main avenues on which one arrives at meaning in life. The first is by creating a work or by doing a deed. The second is by experiencing something or encountering someone; in other words, meaning can be found not only in work but also in love. Edith Weisskopf-Joelson observed in this context that the logotherapeutic "notion that experiencing can be as valuable as achieving is therapeutic because it compensates for our one-sided emphasis on the external world of achievement at the expense of the internal world of experience." Most important, however, is the third avenue to meaning in life: even the helpless victim of a hopeless situation, facing a fate he cannot change, may rise above himself, may grow beyond himself, and by so doing change himself. He may turn a personal tragedy into a triumph. Again it was Edith Weisskopf-Joelson who, as mentioned on p. 136, once expressed the hope that logotherapy "may help counteract certain unhealthy trends in the present-day culture of the United States, where the incurable sufferer is given very little opportunity to be proud of his suffering and to consider it ennobling rather than degrading" so that "he is not only unhappy, but also ashamed of being unhappy.

He got in beside her and impatiently reached for her seat belt, snapping it in place. “You always forget,” he murmured, meeting her eyes. Her breath came uneasily through her lips as she met that level stare and responded helplessly to it. He was handsome and sexy and she loved him more than her own life. She had for years. But it was a hopeless, unreturned adoration that left her unfulfilled. He’d never touched her, not even in the most innocent way. He only looked. “I should close my door to you,” she said huskily. “Refuse to speak to you, refuse to see you, and get on with my life. You’re a constant torment.” Unexpectedly he reached out and touched her soft cheek with just his fingertips. They smoothed down to her full, soft mouth and teased the lower lip away from the upper one. “I’m Lakota,” he said quietly. “You’re white.” “There is,” she said unsteadily, “such a thing as birth control.” His face was very solemn and his eyes were narrow and intent on hers. “And sex is all you want from me, Cecily?” he asked mockingly. “No kids, ever?” It was the most serious conversation they’d ever had. She couldn’t look away from his dark eyes. She wanted him. But she wanted children, too, eventually. Her expression told him so. “No, Cecily,” he continued gently. “Sex isn’t what you want at all. And what you really want, I can’t give you. We have no future together. If I marry one day, it’s important to me that I marry a woman with the same background as my own. And I don’t want to live with a young, and all too innocent, white woman.” “I wouldn’t be innocent if you’d cooperate for an hour,” she muttered outrageously. His dark eyes twinkled. “Under different circumstances, I would,” he said, and there was suddenly something hot and dangerous in the way he looked at her as the smile faded from his chiseled lips, something that made her heart race even faster. “I’d love to strip you and throw you onto a bed and bend you like a willow twig under y body.” “Stop!” she whispered theatrically. “I’ll swoon!” And it wasn’t all acting. His hand slid behind her nape and contracted, dragging her rapt face just under his, so close that she could smell the coffee that clung to his clean breath, so close that her breasts almost touched his jacket. “You’ll tempt me once too often,” he bit off. “This teasing is more dangerous than you realize.” She didn’t reply. She couldn’t. She was throbbing, aroused, sick with desire. In all her life, there had been only this man who made her feel alive, who made her feel passion. Despite the traumatic experience of her teens, she had a fierce physical attraction to Tate that she was incapable of feeling with any other man. She touched his lean cheek with cold fingertips, slid them back, around his neck into the thick mane of long hair that he kept tightly bound-like his own passions. “You could kiss me,” she whispered unsteadily, “just to see how it feels.” He tensed. His mouth poised just above her parted lips. The silence in the car was pregnant, tense, alive with possibilities and anticipation. He looked into her wide, pale, eager green eyes and saw the heat she couldn’t disguise. His own body felt the pressure and warmth of hers and began to swell, against his will. “Tate,” she breathed, pushing upward, toward his mouth, his chiseled, beautiful mouth that promised heaven, promised satisfaction, promised paradise. His dark fingers corded in her hair. They hurt, and she didn’t care. Her whole body ached. “Cecily, you little fool,” he ground out. Her lips parted even more. He was weak. This once, he was weak. She could tempt him. It could happen. She could feel his mouth, taste it, breathe it. She felt him waver. She felt the sharp explosion of his breath against her lips as he let his control slip. His mouth parted and his head bent. She wanted it. Oh, God, she wanted it, wanted it, wanted it…

In the silence that roared in her ears he moved closer. He put his hands on her imperfect throat and lifted her imperfect chin and bent his head to her flawed and trembling lips. He kissed her. And she fell in love. Helplessly; hopelessly- a consummate disaster. She felt it happen while his mouth came against hers and his gloved fingers pressed into the tender skin behind her earlobes. It was something physical, a tangible wound, a terrible rent in the fabric of her life, as if her whole self had been torn from her body and replaced by something else entirely. Something that belonged not to her but to him. To her horror, that new, helpless, slavish self answered the kiss. She parted her lips beneath the pressure of his. Her fingers gave up their vehement hold on each other; they slid part and flattened against his chest, opening and closing like a cat's paw. A little aching sound came from her throat. His hold slackened for an instant. Only an instant, and before Olympia could break away, his hands slid forward and locked together behind her nape. The warm rush of his breath touched her skin: uneven and quick as he kissed her eyes and forehead and the corners of her lips. "Princess," he whispered. "My silly princess..." She cast down her lashes. It was impossible to look at him- unbearable. A whimper of miserable joy hung in the back of her throat.

What if you can't help but judge life negatively? What if yesterday felt awful, today feels awful, and tomorrow is likely to feel awful too? What if you are poverty stricken, coughing up blood, incarcerated, alone, under siege, helpless, and hopeless? How absurd is it to ask you to make meaning and choose the meanings of your life? Don't you need medicine, money, and a friend more than some hard-nosed philosophy? Aren't you better off with a romantic movie, a pitcher of beer, and a dream of heaven rather than a demanding, soul-searching regimen? Doesn't natural psychology make little or no sense in your circumstances? ... It may be the case that someone who has a hard life is exactly the sort of person who would benefit from a philosophy that respects the hardness of reality and that proposes solutions, especially if that person is smart enough to understand the alternatives. That isn't to say that there won't be days when all of us need meaning to amount to more than this, to something more profound and important, to something that better soothes us and helps us forget that we are bound to suffer and that we will cease to be. The natural psychological view does not controvert the facts of existence, and there will be days—many days—when even the staunchest heart wishes that it could. We boldly stare at the facts of existence—and on some days, each of us will blink. Adherents of natural psychology know that days like that are coming.