Losing Appetite Quotes

Greed, envy, sloth, pride and gluttony: these are not vices anymore. No, these are marketing tools. Lust is our way of life. Envy is just a nudge towards another sale. Even in our relationships we consume each other, each of us looking for what we can get out of the other. Our appetites are often satisfied at the expense of those around us. In a dog-eat-dog world we lose part of our humanity.

Almost every woman I have ever met has a secret belief that she is just on the edge of madness, that there is some deep, crazy part within her, that she must be on guard constantly against ‘losing control’ — of her temper, of her appetite, of her sexuality, of her feelings, of her ambition, of her secret fantasies, of her mind.

There are two kinds of women--those who eat in a crisis and those who lose their appetite in a crisis.

To have a girl two thousand miles away going to pieces over you, weeping at the mere memory of you, losing her appetite, losing herself and her self respect - well, that’s a trophy enough for a guy’s ego, huh?

Most of life is offline, and I think it always will be; eating and aching and sleeping and loving happen in the body. But it's not impossible to imagine losing my appetite for those things; they aren't always easy, and they take so much time. In twenty years I'd be interviewing air and water and heat just to remember they mattered.

Success and failure can both make you lose appetite and concentration, don't let it bother or over-excite you, just think them away as a mere thing that had just happened, and get along with your life.

You made me lose my appetite, Boomer." "My mom tells me that all the time. Your family must be just like mine!

On rainy afternoons, embroidering with a group of friends on the begonia porch, she would lose the thread of the conversation and a tear of nostalgia would salt her palate when she saw the strips of damp earth and the piles of mud that the earthworms had pushed up in the garden. Those secret tastes, defeated in the past by oranges and rhubarb, broke out into an irrepressible urge when she began to weep. She went back to eating earth. The first time she did it almost out of curiosity, sure that the bad taste would be the best cure for the temptation. And, in fact, she could not bear the earth in her mouth. But she persevered, overcome by the growing anxiety, and little by little she was getting back her ancestral appetite, the taste of primary minerals, the unbridled satisfaction of what was the original food. She would put handfuls of earth in her pockets, and ate them in small bits without being seen, with a confused feeling of pleasure and rage, as she instructed her girl friends in the most difficult needlepoint and spoke about other men, who did not deserve the sacrifice of having one eat the whitewash on the walls because of them. The handfuls of earth made the only man who deserved that show of degradation less remote and more certain, as if the ground that he walked on with his fine patent leather boots in another part of the world were transmitting to her the weight and the temperature of his blood in a mineral savor that left a harsh aftertaste in her mouth and a sediment of peace in her heart.

And so I'm me again, Leo. Thanks to the example of a five-year-old. I'm hoping you wouldn't want it any other way. Not that you weren't flattered, right? I mean, to have a girl two thousand miles away going to pieces over you, weeping at the mere memory of you, losing her appetite, losing herself and self-respect - well, that's trophy enough for any guy's ego, huh?

Daemon laughed "I'm only at the service of one person in particular" My cheeks flamed as I scooted my chair over. "You are not servicing me in any way." He leaned in, closing my newly gained distance. "Not yet." "Oh, come on, Daemon I'm right here." Dee frowned. "You're about to make me lose my appetite." "Like that will ever happen." Lisa retorted with an eye roll.

You can write nothing of value unless you give yourself wholly to the the theme -- and when you so give yourself -- you lose appetite ans sleep -- it cannot be helped --

We should set our goals; then learn to control our appetites. Otherwise, we will lose ourselves in the confusion of the world.

Such as are in immediate fear of a losing their estates, of banishment, or of slavery, live in perpetual anguish, and lose all appetite and repose; whereas such as are actually poor, slaves, or exiles, ofttimes live as merrily as other folk.

I’m losing the appetite for strangers. Once I would have focused on the excitement, the hazard; now it’s the mess, the bother. Getting your clothes off gracefully, always such an impossibility; thinking up what to say afterwards, without setting the echoes going in your head. Worse, the encounter with another set of particularities: the toenails, the ear-holes, the nosehairs. Perhaps at this age we return to the prudishness we had as children.

Your soul is oftentimes a battlefield, upon which your reason and your judgment wage war against your passion and your appetite. Would that I could be the peacemaker in your soul, that I might turn the discord and the rivalry of your elements into oneness and melody. But how shall I, unless you yourselves be also the peacemakers, nay, the lovers of all your elements? Your reason and your passion are the rudder and the sails of your seafaring soul. If either your sails or your rudder be broken, you can but toss and drift, or else be held at a standstill in mid-seas. For reason, ruling alone, is a force confining; and passion, unattended, is a flame that burns to its own destruction. Therefore let your soul exalt your reason to the height of passion, that it may sing; And let it direct your passion with reason, that your passion may live through its own daily resurrection, and like the phoenix rise above its own ashes. I would have you consider your judgment and your appetite even as you would two loved guests in your house. Surely you would not honour one guest above the other; for he who is more mindful of one loses the love and the faith of both. Among the hills, when you sit in the cool shade of the white poplars, sharing the peace and serenity of distant fields and meadows -- then let your heart say in silence, "God rests in reason." And when the storm comes, and the mighty wind shakes the forest, and thunder and lightning proclaim the majesty of the sky -- then let your heart say in awe, "God moves in passion." And since you are a breath in God's sphere, and a leaf in God's forest, you too should rest in reason and move in passion.

You lose your moonbeam hair, your bombshell shape and your sexual appetite, I don’t give a fuck. ’Cause I love your soul better than I love anythin’ else and that includes the fan-fuckin-tastic package it comes in. You got me, Lou?

Growing up means learning to go without." "What a depressing thought." "It's not so bad. Starve long enough, you forget your hunger." He leaned closer. "If it's so easy to lose your appetite, maybe you were never truly hungry at all.

The thought of gaining weight was all she needed to lose her appetite completely. Not that Jessica – a model-slim, perfect size-six – ever had to worry about her weight.

More often than not, expecting to lose weight without first losing the diet that made the weight loss necessary is like expecting a pig to be spotless after hosing it down while it was still rolling in mud.

Force should be right; or rather, right and wrong, between whose endless jar justice resides, should lose their names, and so should justice too. Then everything includes itself in power, power into will, will into appetite; and appetite, an universal wolf, so doubly seconded with will and power, must make perforce an universal prey and at last eat up himself.

You could tell Dale the world had ended and he wouldn’t lose his appetite.

The dead are gone and so their power over the living is only temporary. You lose sleep, you lose appetite, but eventually you fall asleep and eventually you eat - you may hate yourself for it, but the body's demands are incontrovertible. He had always felt guilt about that, that he went on living... p 115

I know not what quintessence of all this mixture, which, seizing my whole will, carried it to plunge and lose itself in his, and that having seized his whole will, brought it back with equal concurrence and appetite to plunge and lose itself in mine.

The soul integrates the will and mind and body. Sin disintegrates them. In sin, my appetite for lust or anger or superiority dominates my will. My will, which was made to rule my body, becomes enslaved to what my body wants. When I flatter other people, I learn to use my mouth and my face to conceal my true thoughts and intentions. This always requires energy: I am disintegrating my body from my mind. I hate, but I can’t admit it even to myself, so I must distort my perception of reality to rationalize my hatred: I disintegrate my thoughts from the reality. Sin ultimately makes long-term gratitude or friendship or meaning impossible. Sin eventually destroys my capacity even for enjoyment, let alone meaning. It distorts my perceptions, alienates my relationships, inflames my desires, and enslaves my will. This is what it means to lose your soul.

You lose sleep, you lose your appetite, but eventually you fall asleep and eventually you eat - you may hate yourself for it, but the body's demands are incontrovertible. He had always felt guilty about that, that he went on living, eating tomato sandwiches, going to Iditarod Days with his father, making snowballs, when his mother could not.

You should know that when small prey runs away, it only whets the appetite of a predator. Someday, Victoria Corielli, I'm going to get you to say yes.

You should know that when small prey runs away, it only wets the appetite of a predator. Someday, Victoria Corielli, I'm going to get you to say yes.

I don't want eternal life. I want a little joy, a large amount of pleasure, and a swift death once I lose the appetite for either.

In one of the largest surveys of its kind to date, nearly 30,000 women told researchers at the University of Cincinnati College of Medicine that they'd rather lose weight than attain any other goal, a figure that alone suggests just how complicated the issue of appetite can be for women. This is the primary female striving? The appetite to lose appetite? In fact, I suspect the opposite is true: that the primary, underlying striving among many women at the start of the millennium is the appetite for appetite: a longing to feel safe and secure enough to name one's true appetites and worthy and powerful enough to get them satisfied.

I have never seen a place like Paris for varieties of sexual provender. as soon as a woman loses a front tooth or an eye or a leg she goes on the lose. In America she'd starve to death if she had nothing to recommend her but a mutilation. Here it is different. A missing tooth or a nose eaten away or a fallen womb, any misfortune that aggravates the natural homeliness of the female, seems to be regarded as an added spice, a stimulant for the jaded appetites of the male.

Whatever variety evolution brings forth... Every new dimension of world-response...means another modality for God's trying out his hidden essence and discovering himself through the surprises of world-adventure...the heightening pitch and passion of life that go with the twin rise of perception and motility in animals. The ever more sharpened keenness of appetite and fear, pleasure and pain, triumph and anguish, love and even cruelty - their very edge is the deity's gain. Their countless, yet never blunted incidence - hence the necessity of death and new birth - supplies the tempered essence from which the Godhead reconstitutes itself. All this, evolution provides in the mere lavishness of its play and sternness of its spur. Its creatures, by merely fulfilling themselves in pursuit of their lives, vindicate the divine venture. Even their suffering deepens the fullness of the symphony. Thus, this side of good and evil, God cannot lose in the great evolutionary game.

Like any other momentous shift in emotion, depression is not an occupation by a foreign army; it is civil insurrection, the subversion of identity's republic from within. A depressed person loses more than energy and appetite--he loses himself and the capacity to make the decisions his former, pre-coup self would have made.

Almost every woman I have ever met has a secret belief that she is just on the edge of madness, that there is some deep, crazy part within her, that she must be on guard constantly against losing control - of her temper, of her appetite, of her sexuality, of her feelings, of her ambition, of her secret fantasies, of her mind.

If everything is frankly revealed from the start, one soon loses one's appetite; there is nothing more to seek, nothing to desire, and the chase after pleasure ends, before one knows it, in boredom. It is for these reasons that civilised people enjoy pleasures that the vulgar have no conception of. - On Politeness in Drama, 1736

If an eagle gives you a feather, keep it safe. Remember: that giants sleep too soundly; that witches are often betrayed by their appetites; dragons have one soft spot, somewhere, always; hearts can be well-hidden, and you betray them with your tongue. Do not be jealous of your sister. Know that diamonds and roses are as uncomfortable when they tumble from one's lips as toads and frogs: colder, too, and sharper, and they cut. Remember your name. Do not lose hope -- what you seek will be found. Trust ghosts. Trust those that you have helped to help you in their turn. Trust dreams. Trust your heart, and trust your story. When you come back, return the way you came. Favors will be returned, debts be repaid. Do not forget your manners. Do not look back. Ride the wise eagle (you shall not fall). Ride the silver fish (you will not drown). Ride the grey wolf (hold tightly to his fur). There is a worm at the heart of the tower; that is why it will not stand. When you reach the little house, the place your journey started, you will recognize it, although it will seem much smaller than you remember. Walk up the path, and through the garden gate you never saw before but once. And then go home. Or make a home. Or rest.

I began to lose my appetite that day. I just wasn’t hungry. I missed her cooking, even the simple meals that she would make for me. Hell, I missed watching her eat.

Dwelling much on the contemplation of little things, [we] are in danger of losing the intellectual appetite.

Many of these drugs were doing nothing but making the mice lose their appetites. It was the reduced calories that had the anti-tumor effect.

I'm losing the appetite for strangers.

It’s only when I wasn’t afraid to lose it all that I stood the most to gain.

A cat that dreams of becoming a lion must lose its appetite for rats.

eating and aching and sleeping and loving happen in the body. But it’s not impossible to imagine losing my appetite for those things; they aren’t always easy, and they take so much time.

The symptoms of loving and hating someone are the same too. For example, the stomach twists at the thought of them. The heart beats faster at the thought of them. They make you lose sleep and appetite at the thought of them. And during every interaction with them, you lose control of your mind and body. You'd be so consumed by them that you cannot think of anything but them.

He started to smile, a look that was dangerously mischievous. “The money’s good at the fights, but it doesn’t make for much of a career. I thought maybe you could pay me in food.” She laughed. “After seeing the evidence of your appetite in there, I think I’d lose my shirt with a deal like that.” She flushed the second she’d said it—no doubt he was now imagining her with her shirt off. Yet,

Most of the crimes which disturb the internal peace of society are produced by the restraints which the necessary, but unequal, laws of property have imposed on the appetites of mankind, by confining to a few the possession of those objects that are coveted by many. Of all our passions and appetites, the love of power is of the most imperious and unsociable nature, since the pride of one man requires the submission of the multitude. In the tumult of civil discord, the laws of society lose their force, and their place is seldom supplied by those of humanity. The ardor of contention, the pride of victory, the despair of success, the memory of past injuries, and the fear of future dangers, all contribute to inflame the mind, and to silence the voice of pity. From such motives almost every page of history has been stained with civil blood....

You lose your moonbeam hair, your bombshell shape and your sexual appetite, I don’t give a fuck. ’Cause I love your soul better than I love anythin’ else and that includes the fan-fuckin-tastic package it comes in. You got me, Lou?” I couldn’t breathe because he held my breath, couldn’t think because he’d rewritten my thoughts into ones of his own making. He controlled me but only to love me, to make me understand how I could love myself better than I already did. Suddenly, I understood that I’d insulted him by being heartbroken about my hair. Of course, Z would never care if I were bald or pink-haired or blonde. “Sorry,” I whispered. He cupped his hands around my face and pressed a kiss to the tip of my nose. “Love you even when you don’t.

As we change our own dysfunctional habits, we are simultaneously changing society. Our own awakening is intertwined with the awakening of enlightened society. If we can lose our personal appetite for aggression and addiction, the whole planet will rejoice.

When you wanted something so long, it's hard to imagine a life without it." ... "Growing up means learning to go without." ... "Starve long enough, you forget your hunger." ... "If it's so easy to lose your appetite, maybe you were never truly hungry at all.

BOWLS OF FOOD Moon and evening star do their slow tambourine dance to praise this universe. The purpose of every gathering is discovered: to recognize beauty and love what’s beautiful. “Once it was like that, now it’s like this,” the saying goes around town, and serious consequences too. Men and women turn their faces to the wall in grief. They lose appetite. Then they start eating the fire of pleasure, as camels chew pungent grass for the sake of their souls. Winter blocks the road. Flowers are taken prisoner underground. Then green justice tenders a spear. Go outside to the orchard. These visitors came a long way, past all the houses of the zodiac, learning Something new at each stop. And they’re here for such a short time, sitting at these tables set on the prow of the wind. Bowls of food are brought out as answers, but still no one knows the answer. Food for the soul stays secret. Body food gets put out in the open like us. Those who work at a bakery don’t know the taste of bread like the hungry beggars do. Because the beloved wants to know, unseen things become manifest. Hiding is the hidden purpose of creation: bury your seed and wait. After you die, All the thoughts you had will throng around like children. The heart is the secret inside the secret. Call the secret language, and never be sure what you conceal. It’s unsure people who get the blessing. Climbing cypress, opening rose, Nightingale song, fruit, these are inside the chill November wind. They are its secret. We climb and fall so often. Plants have an inner Being, and separate ways of talking and feeling. An ear of corn bends in thought. Tulip, so embarrassed. Pink rose deciding to open a competing store. A bunch of grapes sits with its feet stuck out. Narcissus gossiping about iris. Willow, what do you learn from running water? Humility. Red apple, what has the Friend taught you? To be sour. Peach tree, why so low? To let you reach. Look at the poplar, tall but without fruit or flower. Yes, if I had those, I’d be self-absorbed like you. I gave up self to watch the enlightened ones. Pomegranate questions quince, Why so pale? For the pearl you hid inside me. How did you discover my secret? Your laugh. The core of the seen and unseen universes smiles, but remember, smiles come best from those who weep. Lightning, then the rain-laughter. Dark earth receives that clear and grows a trunk. Melon and cucumber come dragging along on pilgrimage. You have to be to be blessed! Pumpkin begins climbing a rope! Where did he learn that? Grass, thorns, a hundred thousand ants and snakes, everything is looking for food. Don’t you hear the noise? Every herb cures some illness. Camels delight to eat thorns. We prefer the inside of a walnut, not the shell. The inside of an egg, the outside of a date. What about your inside and outside? The same way a branch draws water up many feet, God is pulling your soul along. Wind carries pollen from blossom to ground. Wings and Arabian stallions gallop toward the warmth of spring. They visit; they sing and tell what they think they know: so-and-so will travel to such-and-such. The hoopoe carries a letter to Solomon. The wise stork says lek-lek. Please translate. It’s time to go to the high plain, to leave the winter house. Be your own watchman as birds are. Let the remembering beads encircle you. I make promises to myself and break them. Words are coins: the vein of ore and the mine shaft, what they speak of. Now consider the sun. It’s neither oriental nor occidental. Only the soul knows what love is. This moment in time and space is an eggshell with an embryo crumpled inside, soaked in belief-yolk, under the wing of grace, until it breaks free of mind to become the song of an actual bird, and God.

But it is part of our intellectual arrogance that we confront world history, especially in modern times, in much the same spirit that the hermits and ascetics of early Christianity confronted the theatrum mundi, the great theater of the world. History seems to us an arena of instincts and fashions, of appetite, avarice, and craving for power, of blood lust, violence, destruction, and wars, of ambitious ministers, venal generals, bombarded cities, and we too easily forget that this is only one of its many aspects. Above all we forget that we ourselves are a part of history, that we are the product of growth and are condemned to perish if we lose the capacity for further growth and change. We are ourselves history and share the responsibility for world history and our position in it. But we gravely lack awareness of this responsibility.

THE CREEK AND THE STARS Spirit is so mixed with the visible world that giver, gift, and beneficiary are one thing. You are the grace raining down; the grace is you. Creation is a clear, flat, fast-moving creek, where qualities reflect. Generations rush by, while the stars stay still without a splash. When you lose your appetite for food, you'll be given other nourishment. There's well-being that is not bodily and beings that live on fragrance. Don't worry about losing animal energy. Go the way of love and ask provisions. Love more the star region reflected, less the moving medium.

There's no need to apologize, Harriet. It could have happened to anyone." "That's what everyone keeps trying to tell me, but I know perfectly well that ladies of society rarely set the table linens to flames, nor do they make outlandish comments about turtle dishes that cause everyone to lose their appetite for it.

Education is like a fine wine, getting better with age and never losing its taste. It's the fountain of wit and wisdom that keeps on flowing, making you the classiest connoisseur of information. So, raise your glass to lifelong learning, and let's toast to being the savvy scholar with an endless appetite for education!

The conclusion, therefore, is that of Augustine, who said that the heart of man was created for God and that it cannot find rest until it rests in his Father’s heart. Hence all men are really seeking after God, as Augustine also declared, but they do not all seek Him in the right way, nor at the right place. They seek Him down below, and He is up above. They seek Him on the earth, and He is in heaven. They seek Him afar, and He is nearby. They seek Him in money, in property, in fame, in power, and in passion; and He is to be found in the high and the holy places, and with him that is of a contrite and humble spirit (Isa. 57:15). But they do seek Him, if haply they might feel after Him and find Him (Acts 17:27). They seek Him and at the same time they flee Him. They have no interest in a knowledge of His ways, and yet they cannot do without Him. They feel themselves attracted to God and at the same time repelled by Him. In this, as Pascal so profoundly pointed out, consists the greatness and the miserableness of man. He longs for truth and is false by nature. He yearns for rest and throws himself from one diversion upon another. He pants for a permanent and eternal bliss and seizes on the pleasures of a moment. He seeks for God and loses himself in the creature. He is a born son of the house and he feeds on the husks of the swine in a strange land. He forsakes the fountain of living waters and hews out broken cisterns that can hold no water ( Jer. 2:13). He is as a hungry man who dreams that he is eating, and when he awakes finds that his soul is empty; and he is like a thirsty man who dreams that he is drinking, and when he awakes finds that he is faint and that his soul has appetite (Isa. 29:8). Science cannot explain this contradiction in man. It reckons only with his greatness and not with his misery, or only with his misery and not with his greatness. It exalts him too high, or it depresses him too far, for science does not know of his Divine origin, nor of his profound fall. But the Scriptures know of both, and they shed their light over man and over mankind; and the contradictions are reconciled, the mists are cleared, and the hidden things are revealed. Man is an enigma whose solution can be found only in God.

Whatever the reason, if you've been overweight, studies show that your body tends to stimulate your appetite more than the body of someone who's always been thin, and it simultaneously signals the body to protect fat stores. In other words, your bastard subconscious and those stupid fucking glands are conspiring against you.

The thing about terminal illness is that it is a plane crash in slow motion. It begins with warning lights in the cockpit: a cough, tiredness, a lack of appetite, sometimes spidery handwriting across a quiz sheet. And then you get a diagnosis and lose control. And then everybody prays and cries, and waits to crash into a mountain.

We know that Antony pined for Cleopatra months later, though she wound up with all the credit for the affair. As one of her sworn enemies asserted, she did not fall in love with Antony but “brought him to fall in love with her.” In the ancient world too women schemed while men strategized; there was a great gulf, elemental and eternal, between the adventurer and the adventuress. There was one too between virility and promiscuity: Caesar left Cleopatra in Alexandria to sleep with the wife of the king of Mauretania. Antony arrived in Tarsus fresh from an affair with the queen of Cappadocia. The consort of two men of voracious sexual appetite and innumerable sexual conquests, Cleopatra would go down in history as the snare, the delusion, the seductress. Citing her sexual prowess was evidently less discomfiting than acknowledging her intellectual gifts. In the same way it is easier to ascribe her power to magic than to love. We have evidence of neither, but the first can at least be explained; with magic one forfeits rather than loses the game. So Cleopatra has Antony under her thumb, poised to obey her every wish, “not only because of his intimacy with her,” as Josephus has it, “but also because of being under the influence of drugs.” To claim as much is to acknowledge her power, also to insult her intelligence.

A lion never loses sleep over a sheep’s sentiments. A fox never loses sleep over a rabbit’s sentiments. A bird never loses sleep over a worm’s sentiments. A cat never loses sleep over a mouse’s sentiments. A monkey never loses sleep over a fruit’s sentiments. A crocodile never loses sleep over a fish’s sentiments. A chameleon never loses sleep over an insect’s sentiments. A hyena never loses sleep over a corpse’s sentiments. A serpent never loses sleep over a mouse’s sentiments. A dog never loses sleep over a rodent’s sentiments. A dog’s appetite is served by its boldness. A serpent’s appetite is served by its craftiness. A hyena’s appetite is served by its covetousness. A chameleon’s appetite is served by its deceptiveness. A crocodile’s appetite is served by its fierceness. A monkey’s appetite is served by its skillfulness. A cat’s appetite is served by its inquisitiveness. A bird’s appetite is served by its swiftness. A fox’s appetite is served by its wittiness. A lion’s appetite is served by its fearlessness.

We had better want the consequences of what we believe or disbelieve, because the consequences will come! . . . But how can a society set priorities if there are no basic standards? Are we to make our calculations using only the arithmetic of appetite? . . . The basic strands which have bound us together socially have begun to fray, and some of them have snapped. Even more pressure is then placed upon the remaining strands. The fact that the giving way is gradual will not prevent it from becoming total. . . . Given the tremendous asset that the family is, we must do all we can within constitutional constraints to protect it from predatory things like homosexuality and pornography. . . . Our whole republic rests upon the notion of “obedience to the unenforceable,” upon a tremendous emphasis on inner controls through self-discipline. . . . Different beliefs do make for different behaviors; what we think does affect our actions; concepts do have consequences. . . . Once society loses its capacity to declare that some things are wrong per se, then it finds itself forever building temporary defenses, revising rationales, drawing new lines—but forever falling back and losing its nerve. A society which permits anything will eventually lose everything! Take away a consciousness of eternity and see how differently time is spent. Take away an acknowledgement of divine design in the structure of life and then watch the mindless scurrying to redesign human systems to make life pain-free and pleasure-filled. Take away regard for the divinity in one’s neighbor, and watch the drop in our regard for his property. Take away basic moral standards and observe how quickly tolerance changes into permissiveness. Take away the sacred sense of belonging to a family or community, and observe how quickly citizens cease to care for big cities. Those of us who are business-oriented are quick to look for the bottom line in our endeavors. In the case of a value-free society, the bottom line is clear—the costs are prohibitive! A value-free society eventually imprisons its inhabitants. It also ends up doing indirectly what most of its inhabitants would never have agreed to do directly—at least initially. Can we turn such trends around? There is still a wealth of wisdom in the people of this good land, even though such wisdom is often mute and in search of leadership. People can often feel in their bones the wrongness of things, long before pollsters pick up such attitudes or before such attitudes are expressed in the ballot box. But it will take leadership and articulate assertion of basic values in all places and in personal behavior to back up such assertions. Even then, time and the tides are against us, so that courage will be a key ingredient. It will take the same kind of spunk the Spartans displayed at Thermopylae when they tenaciously held a small mountain pass against overwhelming numbers of Persians. The Persians could not dislodge the Spartans and sent emissaries forward to threaten what would happen if the Spartans did not surrender. The Spartans were told that if they did not give up, the Persians had so many archers in their army that they would darken the skies with their arrows. The Spartans said simply: “So much the better, we will fight in the shade!

Don't go home with that magic man! I wanted to shake my Walkman, warn the Heart girls to run away. Don't trust him! He might be magic, but he's not very nice! He says he just wants to get high awhile, but he'll get you so high you can't come back down. He'll make you stay inside so long, it hurts your eyes to go out, so you'll spend whole years wasting away in his mansion. You'll lose your sense of time. You'll lose your appetite. When your mama cries on the phone, you won't understand a word she's saying. You'll just tell her, "Try to understand." And Mrs. Wilson isn't falling for that shit. Ann! Nance! Get the hell out of there. One smile from that magic man and you're done. You'll be so fucking magic, you won't be real anymore. He'll even set your lipgloss on fire.

Moral sense is almost completely ignored by modern society. We have, in fact, suppressed its manifestations. All are imbued with irresponsibility. Those who discern good and evil, who are industrious and provident, remain poor and are looked upon as morons. The woman who has several children, who devotes herself to their education, instead of to her own career, is considered weak-minded. If a man saves a little money for his wife and the education of his children, this money is stolen from him by enterprising financiers. Or taken by the government and distributed to those who have been reduced to want by their own improvidence and the shortsightedness of manufacturers, bankers, and economists. Artists and men of science supply the community with beauty, health, and wealth. They live and die in poverty. Robbers enjoy prosperity in peace. Gangsters are protected by politicians and respected by judges. They are the heroes whom children admire at the cinema and imitate in their games. A rich man has every right. He may discard his aging wife, abandon his old mother to penury, rob those who have entrusted their money to him, without losing the consideration of his friends. ...Ministers have rationalized religion. They have destroyed its mystical basis. But they do not succeed in attracting modern men. In their half-empty churches they vainly preach a weak morality. They are content with the part of policemen, helping in the interest of the wealthy to preserve the framework of present society. Or, like politicians, they flatter the appetites of the crowd.

It’s like this for all of us initially. We can contact our inner strength, our natural openness, for short periods before getting swept away. And this is excellent, heroic, a huge step in interrupting and weakening our ancient habits. If we keep a sense of humor and stay with it for the long haul, the ability to be present just naturally evolves. Gradually we lose our appetite for biting the hook. We lose our appetite for aggression. If

TELEGRAM. SEWARD, LONDON, TO VAN HELSING, AMSTERDAM "4 September.--Patient still better today." TELEGRAM, SEWARD, LONDON, TO VAN HELSING, AMSTERDAM "5 September.--Patient greatly improved. Good appetite, sleeps naturally, good spirits, colour coming back." TELEGRAM, SEWARD, LONDON, TO VAN HELSING, AMSTERDAM "6 September.--Terrible change for the worse. Come at once. Do not lose an hour. I hold over telegram to Holmwood till have seen you.

When we are sick, we lose our sense of taste and our appetite. Taste, appetite, and power of digestion are related. Lack of taste indicates fever, disease, low agni, high ama. To improve agni and eliminate disease, it is necessary to improve our sense of taste. This is why spices are such important Ayurvedic herbs. Desire for tasty food indicates hungry agni or disease. The problem is that we have perverted our sense of taste with artificial substances.

When you finally meet someone who loves you and respects you in words and actions, relationships take on a whole new meaning. Your life becomes bigger because the things you discovered about yourself in your alone time are still being honored and cared for and you have a partner to share your life with. Love accommodates you and all your interests and obligations. You’re not being asked to give anything up for love and someone is helping to support you while you support him or her. Real love, functional love, doesn’t cause you to lose people, places, things, health, sleep, or appetite. Real love does not demand, either actively or passively, that you give up your friends, hobbies, or interests. In fact, it encourages independence and being fulfilled by other people, places, and things. When you are a healthy and functional person, your healthy and functional mate trusts and supports you. Your partner does not purposefully or unwittingly engulf you.

An exilic identity does not mean “Oh no! We’re marginalized! How can we fix it?” An exilic identity asks, “Why do I not seem more marginalized than I do? Is it because I’ve adapted my own appetites to the degree that I can no longer feel the longing that drives me onward into the unknown?” The danger for us at the moment is not that Christians will see themselves as exiled in a far country, but that they will see the United States or Canada or wherever they are as the Promised Land.

But the Hermetists claim that the Master or advanced student is able, to a great degree, to escape tile swing toward Pain, by the process of Neutralization before mentioned. By rising on to the higher plane of the Ego, much of the experience that comes to those dwelling on the lower plane is avoided and escaped. The Law of Compensation plays an important part in the lives of men and women. It will be noticed that one generally "pays the price" of anything he possesses or lacks. If he has one thing, he lacks another the balance is struck. No one can "keep his penny and have the bit of cake" at the same time. Everything has its pleasant and unpleasant sides. The things that one gains are always paid for by the things that one loses. The rich possess much that the poor lack, while the poor often possess things that are beyond the reach of the rich. The millionaire may have the inclination toward feasting, and the wealth wherewith to secure all the dainties and luxuries of the table while he lacks the appetite to enjoy the same; he envies the appetite and digestion of the laborer, who lacks the wealth and inclinations of the millionaire, and who gets more pleasure from his plain food than the millionaire could obtain even if his appetite were not jaded, nor his digestion ruined, for the wants, habits and inclinations differ. And so it is through life. The Law of Compensation is ever in operation, striving to balance and counterbalance, and always succeeding in time, even though several lives may be required for the return swing of the Pendulum of Rhythm.

Until you can say "I am my master," you cannot say "I am your servant." In other words, we might profess a service ethic, but under pressure or stress we might be controlled by a particular passion or appetite. We lose our temper. We become jealous, envious, lustful, or slothful. Then we feel guilty. We make promises and break them, make resolutions and break them. We gradually lose faith in our own capacity to keep any promises. Despite our ethic to be the "servant of the people," we become the slave of whatever masters us.

Butchers enjoy the mindless chewing of lambs. Likewise the appetites work for a shadow king. Do the soul work instead. Feed daily on wisdom. Expand your heart. Rest the appetites. They are bandits on the road. They stop your spirit and steal valuables. The most vital thing about you is your soul intelligence. The rest is a mask for that. Don't lose touch with it. Sensual wantings sometimes block and blur that intelligence as surely as wine or hashish can. Arrogance too is drunken, making you think things true that aren't.

We don't like to admit it, but the idea of losing control is one that fascinates controlled people such as ourselves more than almost anything. All truly civilized people - the ancients no less than us - have civilized themselves through the willful repression of the animal self. Aer we in this room, really very different from the Greeks or the Romans? Obsessed with duty, piety, loyalty, sacrifice? All those things which are to modern tastes so chilling? And it's temptation for any intelligent person, and especially for perfectionists such as the ancients and ourselves, to try to murder the primitive emotive, appetitive self. But that is a mistake. Why? Because it is dangerous to ignore the existence of the irrational. The more cultivated a person is, the more intelligent, the more repressed, then the more he needs some method of channeling the primitive impulses he's worked so hard to subdue. Otherwise, those powerful old forces will mass and strengthen until they are violent enough to break free, more violent for the delay, often strong enough to sweep the will away entirely.

That lazy servant next door was sloppy with the Tso family’s nightstool and stunk up the street with their nightsoil,” Mama says. “And Cook!” She allows herself a low hiss of disapproval. “Cook has served us shrimp so old that the smell has made me lose my appetite.” We don’t contradict her, but the odor suffocating us comes not from spilled nightsoil or day-old shrimp but from her. Since we don’t have our servants to keep the air moving in the room, the smell that rises from the blood and pus that seep through the bandages holding Mama’s feet in their tiny shape clings to the back of my throat.

In Chapter 5 we consider swindles and defalcations. It happens that crashes and panics often are precipitated by the revelation of some misfeasance, malfeasance, or malversation (the corruption of officials) engendered during the mania. It seems clear from the historical record that swindles are a response to the greedy appetite for wealth stimulated by the boom. And as the monetary system gets stretched, institutions lose liquidity, and unsuccessful swindles are about to be revealed, the temptation to take the money and run becomes virtually irresistible. It is difficult to write on this subject without permitting the typewriter to drip with irony. An attempt will be made.

I call it the state where everyone, good and bad, is a poison-drinker: the state where everyone, good and bad, loses himself: the state where universal slow suicide is called — life. Just look at these superfluous people! They steal for themselves the works of inventors and the treasures of the wise: they call their theft culture — and they turn everything to sickness and calamity. Just look at these superfluous people! They are always ill, they vomit their bile and call it a newspaper. They devour one another and cannot even digest themselves. Just look at these superfluous people! They acquire wealth and make themselves poorer with it. They desire power and especially the lever of power, plenty of money — these impotent people! See them clamber, these nimble apes! They clamber over one another and so scuffle into the mud and the abyss. They all strive towards the throne: it is a madness they have — as if happiness sat upon the throne! Often filth sits upon the throne — and often the throne upon filth, too. They all seem madmen to me and clambering apes and too vehement. Their idol, that cold monster, smells unpleasant to me: all of them, all these idolaters, smell unpleasant to me. My brothers, do you then want to suffocate in the fumes of their animal mouths and appetites? Better to break the window and leap into the open air. Avoid this bad odour! Leave the idolatry of the superfluous! Avoid this bad odour! Leave the smoke of these human sacrifices! The earth still remains free for great souls. Many places — the odour of tranquil seas blowing about them — are still empty for solitaries and solitary couples. A free life still remains for great souls. Truly, he who possesses little is so much the less possessed: praised be a moderate poverty! Only there, where the state ceases, does the man who is not superfluous begin: does the song of the necessary man, the unique and irreplaceable melody, begin. There, where the state ceases — look there, my brothers. Do you not see it: the rainbow and the bridges to the Superman?

Eating alone is not nature’s way. Babies never eat alone. They can’t. Children don’t, unless they’re in tragic circumstances. Old people eat alone regularly and it’s dreadful. No wonder they lose their appetites. My theory (and I have several solo dinners behind me to back it up) is that to compose a happy character, and thus contribute to making the world a nice place to live in, you’ve either got to be fed (that is, by someone other than yourself who cares about you), which feels good and means that you’re part of something larger than yourself; or, you’ve got to be the person feeding (that is, other people—not just dogs!—that you care about). The Lonely Palate, Laura Calder

In God’s Problem, professor Bart Ehrman’s metaphor is exceptionally provocative: What would we think of an earthly father who starved two of his children and fed only the third even though there was enough food to go around? And what would we think of the fed child expressing her deeply felt gratitude to her father for taking care of her needs, when two of her siblings were dying of malnutrition before her very eyes? 2 You can’t unread that passage. So, yes, whenever I’m around people who are praying, whether at dinners or any other ceremony, I don’t bow my head along with them. Today, I look around—defiantly—because I’m not going to give thanks while my siblings are starving before my eyes. Don’t get me wrong: I am thankful—exceedingly thankful—for my food, but not to a God who would design things as such. Indeed, I feel that my contact with reality helps me appreciate my food more than a praying Christian. If the praying Christian truly appreciated how lucky he is to have so much good food, he wouldn’t be offering thanks for it! He’d be baffled like Bart Ehrman, and he would even feel guilty and wonder what he has done to deserve such bounty. If he truly appreciated how most of the world is hungry while he’s praying, he would begin to see the obscenity of his prayer. He might even lose his appetite for a while, if he really understood the problem, deep down.

Why do we care about Lizzie Borden, or Judge Crater, or Lee Harvey Oswald, or the Little Big Horn? Mystery! Because of all that cannot be known. And what if we did know? What if it were proved—absolutely and purely—that Lizzie Borden took an ax? That Oswald acted alone? That Judge Crater fell into Sicilian hands? Nothing more would beckon, nothing would tantalize. The thing about Custer is this: no survivors. Hence, eternal doubt, which both frustrates and fascinates. It’s a standoff. The human desire for certainty collides with our love of enigma. And so I lose sleep over mute facts and frayed ends and missing witnesses. God knows I’ve tried. Reams of data, miles of magnetic tape, but none of it satisfies even my own primitive appetite for answers. So I toss and turn. I eat pints of ice cream at two in the morning. Would it help to announce the problem early on? To plead for understanding? To argue that solutions only demean the grandeur of human ignorance? To point out that absolute knowledge is absolute closure? To issue a reminder that death itself dissolves into uncertainty, and that out of such uncertainty arise great temples and tales of salvation? I prowl and smoke cigarettes. I review my notes. The truth is at once simple and baffling: John Wade was a pro. He did his magic, then walked away. Everything else is conjecture. No answers, yet mystery itself carries me on.

The idea of thanking the Plague that killed thousands of Ilyans makes me lose my appetite for even sticky buns. Thanking the thing that caused so much pain and death and discrimination. But all anyone cares about now is who the Plague didn’t kill. The kingdom was isolated for years to keep the sickness from spreading to the surrounding cities, and only the strongest in Ilya survived the disease that altered the very structure of humans. The fast became exceptionally faster, the strong became unbeatable, and those who lurked in the shadows could become the shadows. Dozens of supernatural abilities were bestowed upon Ilyans alone, all varying in strength, purpose, and power. Gifts given as a reward for surviving.

[M]ost Americans are still drawing some water from the Christian well. But a growing number are inventing their own versions of what Christianity means, abandoning the nuances of traditional theology in favor of religions that stroke their egos and indulge or even celebrate their worst impulses. . . . Both doubters and believers stand to lose if religion in the age of heresy turns out to be complicit in our fragmented communities, our collapsing families, our political polarization, and our weakened social ties. Both doubters and believers will inevitably suffer from a religious culture that supplies more moral license than moral correction, more self-satisfaction than self-examination, more comfort than chastisement. . . . Many of the overlapping crises in American life . . . can be traced to the impulse to emphasize one particular element of traditional Christianity—one insight, one doctrine, one teaching or tradition—at the expense of all the others. The goal is always progress: a belief system that’s simpler or more reasonable, more authentic or more up-to-date. Yet the results often vindicate the older Christian synthesis. Heresy sets out to be simpler and more appealing and more rational, but it often ends up being more extreme. . . . The boast of Christian orthodoxy . . . has always been its fidelity to the whole of Jesus. Its dogmas and definitions seek to encompass the seeming contradictions in the gospel narratives rather than evading them. . . . These [heretical] simplifications have usually required telling a somewhat different story about Jesus than the one told across the books of the New Testament. Sometimes this retelling has involved thinning out the Christian canon, eliminating tensions by subtracting them. . . . More often, though, it’s been achieved by straightforwardly rewriting or even inventing crucial portions of the New Testament account. . . . “Religious man was born to be saved,” [Philip Rieff] wrote, but “psychological man is born to be pleased.” . . . In 2005, . . . . Smith and Denton found no evidence of real secularization among their subjects: 97 percent of teenagers professed some sort of belief in the divine, 71 percent reported feeling either “very” or “somewhat” close to God, and the vast majority self-identified as Christian. There was no sign of deep alienation from their parents’ churches, no evidence that the teenagers in the survey were poised to convert outright to Buddhism or Islam, and no sign that real atheism was making deep inroads among the young. But neither was there any evidence of a recognizably orthodox Christian faith. “American Christianity,” Smith and Denton suggested, is “either degenerating into a pathetic version of itself,” or else is “actively being colonized and displaced by a quite different religious faith.” They continued: “Most religious teenagers either do not really comprehend what their own religious traditions say they are supposed to believe, or they do understand it and simply do not care to believe it.” . . . An ego that’s never wounded, never trammeled or traduced—and that’s taught to regard its deepest impulses as the promptings of the divine spirit—can easily turn out to be an ego that never learns sympathy, compassion, or real wisdom. And when contentment becomes an end unto itself, the way that human contents express themselves can look an awful lot like vanity and decadence. . . . For all their claims to ancient wisdom, there’s nothing remotely countercultural about the Tolles and Winfreys and Chopras. They’re telling an affluent, appetitive society exactly what it wants to hear: that all of its deepest desires are really God’s desires, and that He wouldn’t dream of judging. This message encourages us to justify our sins by spiritualizing them. . . . Our vaunted religiosity is real enough, but our ostensible Christian piety doesn’t have the consequences a casual observer might expect. . . . We nod to God, and then we do as we please.

He went to look closely at the painting, which portrayed a parade of fat white geese strolling past the doorway of a cottage. "Someday I'll be able to afford real art," Garrett said, coming to stand beside him. "In the meantime, we'll have to make do with this." Ethan's attention was drawn to the tiny initials in the corner of the work: G.G. A slow smile broke over his face. "You painted it?" "Art class, at boarding school," she admitted. "I wasn't bad at sketching, but the only subject I could manage to paint adequately was geese. At one point I tried to expand my repertoire to ducks, but those earned lower marks, so it was back to geese after that." Ethan smiled, imagining her as a studious schoolgirl with long braids. The light of a glass-globe parlor lamp slid across the tidy pinned-up weight of her hair, bringing out gleams of red and gold. He'd never seen anything like her skin, fine and powerless, with a faint glow like a blush-colored garden rose. "What gave you the idea to paint geese in the first place?" he asked. "There was a goose pond across from the school," Garrett said, staring absently at the picture. "Sometimes I saw Miss Primrose at the front windows, watching with binoculars. One day I dared to ask her what she found so interesting about geese, and she told me they had a capacity for attachment and grief that rivaled humans. They mated for life, she said. If a goose was injured, the gander would stay with her even if the rest of the flock was flying south. When one of a mated pair died, the other would lose its appetite and go off to mourn in solitude.

I took a voyage once--it is many years ago, now--to Amsterdam, and the owner, not my good cousin here, but another, took a fancy to go with me; and his wife must needs accompany him, and verily, before that voyage was over, I wished I was dead. "I was no longer captain of the ship. My owner was my captain, and his wife was his. We were forever putting into port for fresh bread and meat, milk and eggs, for she could eat none other. If the wind got up but ever so little, we had to run into shelter and anchor until the sea was smooth. The manners of the sailors shocked her. She would scream at night when a rat ran across her, and would lose her appetite if a living creature, of which, as usual, the ship was full, fell from a beam onto her platter. I was tempted, more than once, to run the ship on to a rock and make an end of us all.

We want a money-back guarantee before we take a step of obedience, but that eliminates faith from the equation. Sometimes we need to take a flying leap of faith. We need to step into the conflict without knowing if we can resolve it. We need to share our faith without knowing how our friends will react to it. We need to pray for a miracle without knowing how God will answer. We need to put ourselves in a situation that activates a spiritual gift we've never exercised before. And we need to go after a dream that is destined to fail without divine intervention. If we want to discover new lands, we've got to lose sight of the shore. We've got to leave the Land of Familiarity behind. We've got to sail past the predictable. And when we do, we develop a spiritual hunger for the unprecedented and lose our appetite for the habitual. We also get a taste of God's favor.

Bushido meant stoicism, self-discipline, and dignity in one’s personal bearing; it emphasized mastery of the martial arts through long training and practice; it lauded sacrifice in service to duty, without the slightest fear of death; it demanded asceticism and simplicity in daily life, without regard to comforts, appetites, or luxuries. The samurai was “to live as if already dead,” an outlook consonant with Buddhism; he was to regard death with fatalistic indifference, rather than cling to a life that was essentially illusory. Shame or dishonor might require suicide as atonement—and when a samurai killed himself, he did so by carving out his own viscera with a short steel blade. But traditional bushido had not imposed an obligation to abhor retreat or surrender even when a battle had turned hopeless, and the old-time samurai who had done his duty in a losing cause could lay down his arms with honor intact.

In every affair consider what precedes and what follows, and then undertake it. Otherwise you will begin with spirit, indeed, careless of the consequences, and when these are developed, you will shamefully desist. “I would conquer at the Olympic Games.” But consider what precedes and what follows, and then, if it be for your advantage, engage in the affair. You must conform to rules, submit to a diet, refrain from dainties; exercise your body, whether you choose it or not, at a stated hour, in heat and cold; you must drink no cold water, and sometimes no wine—in a word, you must give yourself up to your trainer as to a physician. Then, in the combat, you may be thrown into a ditch, dislocate your arm, turn your ankle, swallow an abundance of dust, receive stripes [for negligence], and, after all, lose the victory. When you have reckoned up all this, if your inclination still holds, set about the combat. Otherwise, take notice, you will behave like children who sometimes play wrestlers, sometimes gladiators, sometimes blow a trumpet, and sometimes act a tragedy, when they happen to have seen and admired these shows. Thus you too will be at one time a wrestler, and another a gladiator; now a philosopher, now an orator; but nothing in earnest. Like an ape you mimic all you see, and one thing after another is sure to please you, but is out of favor as soon as it becomes familiar. For you have never entered upon anything considerately; nor after having surveyed and tested the whole matter, but carelessly, and with a halfway zeal. Thus some, when they have seen a philosopher and heard a man speaking like Euphrates[3]—though, indeed, who can speak like him?—have a mind to be philosophers, too. Consider first, man, what the matter is, and what your own nature is able to bear. If you would be a wrestler, consider your shoulders, your back, your thighs; for different persons are made for different things. Do you think that you can act as you do and be a philosopher, that you can eat, drink, be angry, be discontented, as you are now? You must watch, you must labor, you must get the better of certain appetites, must quit your acquaintances, be despised by your servant, be laughed at by those you meet; come off worse than others in everything—in offices, in honors, before tribunals. When you have fully considered all these things, approach, if you please—that is, if, by parting with them, you have a mind to purchase serenity, freedom, and tranquillity. If not, do not come hither; do not, like children, be now a philosopher, then a publican, then an orator, and then one of Caesar’s officers. These things are not consistent. You must be one man, either good or bad. You must cultivate either your own reason or else externals; apply yourself either to things within or without you—that is, be either a philosopher or one of the mob.

O, when degree is shak'd, Which is the ladder of all high designs, The enterprise is sick! How could communities, Degrees in schools, and brotherhoods in cities, Peaceful commerce from dividable shores, The primogenity and due of birth, Prerogative of age, crowns, sceptres, laurels, But by degree, stand in authentic place? Take but degree away, untune that string, And hark what discord follows! Each thing melts In mere oppugnancy: the bounded waters Should lift their bosoms higher than the shores, And make a sop of all this solid globe; Strength should be lord of imbecility, And the rude son should strike his father dead; Force should be right; or, rather, right and wrong— Between whose endless jar justice resides— Should lose their names, and so should justice too. Then everything includes itself in power, Power into will, will into appetite; And appetite, an universal wolf, So doubly seconded with will and power, Must make perforce an universal prey, And last eat up himself.

We all recollect occasions in which a fellow took an action that resulted in his gain and in our loss: we had to deal with a bandit. We also recollect cases in which a fellow took an action that resulted in his loss and in our gain: we had to deal with a helpless person.* We can recollect cases in which a fellow took an action by which both parties gained: he was intelligent. Such cases do indeed occur. But upon thoughtful reflection you must admit that these are not the events that punctuate most frequently our daily life. Our daily life is mostly made up of cases in which we lose money and/or time and/or energy and/or appetite, cheerfulness, and good health because of the improbable action of some preposterous creature who has nothing to gain and indeed gains nothing from causing us embarrassment, difficulties or harm. Nobody knows, understands, or can possibly explain why that preposterous creature does what he does. In fact there is no explanation—or better, there is only one explanation: the person in question is stupid.

My form master in 4B1, Snappy Priestman, was a gentle man, cultivated, kind and civilized except when he (very occasionally) lost his temper. Even then, there was something oddly gentlemanly about the way he did it. In one of his lessons he caught a boy misbehaving. After a lull when nothing happened, he began to give us verbal warning of his escalating internal fury, speaking quite calmly as an objective observer of his own internal state. Oh dear. I can't hold it. I'm going to lose my temper. Get down below your desks. I'm warning you. It's coming. Get down below your desks. As his voice rose in a steady crescendo he was becoming increasingly red in the face, and he finally picked up everything within reach - chalk, inkpots, books, wood-backed blackboard erasers - and hurled them, with the utmost ferocity, towards the miscreant. Next day he was charm itself, apologizing briefly but graciously to the same boy. He was a kind gentleman provoked beyond endurance - as who would not be in his profession? Who would not be in mine, for that matter?

In this, Pascal so profoundly pointed out, consists the greatness and the miserableness of man. He longs for truth and is false by nature. He yearns for rest and throws himself from one diversion upon another. He pants for a permanent and eternal bliss and seizes on the pleasures of a moment. He seeks for God and loses himself in the creature. He is a born son of the house and he feeds on the husks of the swine in a strange land. He forsakes the fountain of living waters and hews out broken cisterns that can hold no water (Jer 2:13). He is as a hungry man who dreams that he is eating, and when he awakes finds that his soul is empty; and he is like a thirsty man who dreams that he is drinking, and when he awakes finds that he is faint and that his soul has appetite (Isa 29:8). Science cannot explain this contradiction in man. It reckons only with his greatness and not with his misery, or only with his misery and not with his greatness. It exalts him too high, or it depresses him too far, for science does not know of his Divine origin, nor of his profound fall. But the Scriptures know of both, and they shed their light over man and over mankind; and the contradictions are reconciled, the mists are cleared, and the hidden things are revealed. Man is an enigma whose solution can be found only in God.

Are you chuckling yet? Because then along came you. A big, broad meat eater with brash blond hair and ruddy skin that burns at the beach. A bundle of appetites. A full, boisterous guffaw; a man who tells knock know jokes. Hot dogs - not even East 86th Street bratwurst but mealy, greasy big guts that terrifying pink. Baseball. Gimme caps. Puns and blockbuster movies, raw tap water and six-packs. A fearless, trusting consumer who only reads labels to make sure there are plenty of additives. A fan of the open road with a passion for his pickup who thinks bicycles are for nerds. Fucks hard and talks dirty; a private though unapologetic taste for porn. Mysteries, thrillers, and science fiction; a subscription to National Geographic. Barbecues on the Fourth of July and intentions, in the fullness of time, to take up golf. Delights in crappy snack foods of ever description: Burgles. Curlies. Cheesies. Squigglies - you're laughing - but I don't eat them - anything that looks less like food than packing material and at least six degrees of separation from the farm. Bruce Springsteen, the early albums, cranked up high with the truck window down and your hair flying. Sings along, off-key - how is it possible that I should be endeared by such a tin ear?Beach Boys. Elvis - never lose your roots, did you, loved plain old rock and roll. Bombast. Though not impossibly stodgy; I remember, you took a shine to Pearl Jam, which was exactly when Kevin went off them...(sorry). It just had to be noisy; you hadn't any time for my Elgar, my Leo Kottke, though you made an exception for Aaron Copeland. You wiped your eyes brusquely at Tanglewood, as if to clear gnats, hoping I didn't notice that "Quiet City" made you cry. And ordinary, obvious pleasure: the Bronx Zoo and the botanical gardens, the Coney Island roller coaster, the Staten Island ferry, the Empire State Building. You were the only New Yorker I'd ever met who'd actually taken the ferry to the Statue of Liberty. You dragged me along once, and we were the only tourists on the boat who spoke English. Representational art - Edward Hopper. And my lord, Franklin, a Republican. A belief in a strong defense but otherwise small government and low taxes. Physically, too, you were such a surprise - yourself a strong defense. There were times you were worried that I thought you too heavy, I made so much of your size, though you weighed in a t a pretty standard 165, 170, always battling those five pounds' worth of cheddar widgets that would settle over your belt. But to me you were enormous. So sturdy and solid, so wide, so thick, none of that delicate wristy business of my imaginings. Built like an oak tree, against which I could pitch my pillow and read; mornings, I could curl into the crook of your branches. How luck we are, when we've spared what we think we want! How weary I might have grown of all those silly pots and fussy diets, and how I detest the whine of sitar music!

Also bearing witness to the unbearable nature of the vulnerability experienced by peer-oriented kids is the preponderance of vulnerability-quelling drugs. Peer-oriented kids will do anything to avoid the human feelings of aloneness, suffering, and pain, and to escape feeling hurt, exposed, alarmed, insecure, inadequate, or self-conscious. The older and more peer-oriented the kids, the more drugs seem to be an inherent part of their lifestyle. Peer orientation creates an appetite for anything that would reduce vulnerability. Drugs are emotional painkillers. And, in another way, they help young people escape from the benumbed state imposed by their defensive emotional detachment. With the shutdown of emotions come boredom and alienation. Drugs provide an artificial stimulation to the emotionally jaded. They heighten sensation and provide a false sense of engagement without incurring the risks of genuine openness. In fact, the same drug can play seemingly opposite functions in an individual. Alcohol and marijuana, for example, can numb or, on the other hand, free the brain and mind from social inhibitions. Other drugs are stimulants — cocaine, amphetamines, and ecstasy; the very name of the latter speaks volumes about exactly what is missing in the psychic life of our emotionally incapacitated young people. The psychological function served by these drugs is often overlooked by well-meaning adults who perceive the problem to be coming from outside the individual, through peer pressure and youth culture mores. It is not just a matter of getting our children to say no. The problem lies much deeper. As long as we do not confront and reverse peer orientation among our children, we are creating an insatiable appetite for these drugs. The affinity for vulnerability-reducing drugs originates from deep within the defended soul. Our children's emotional safety can come only from us: then they will not be driven to escape their feelings and to rely on the anesthetic effects of drugs. Their need to feel alive and excited can and should arise from within themselves, from their own innately limitless capacity to be engaged with the universe. This brings us back to the essential hierarchical nature of attachment. The more the child needs attachment to function, the more important it is that she attaches to those responsible for her. Only then can the vulnerability that is inherent in emotional attachment be endured. Children don't need friends, they need parents, grandparents, adults who will assume the responsibility to hold on to them. The more children are attached to caring adults, the more they are able to interact with peers without being overwhelmed by the vulnerability involved. The less peers matter, the more the vulnerability of peer relationships can be endured. It is exactly those children who don't need friends who are more capable of having friends without losing their ability to feel deeply and vulnerably. But why should we want our children to remain open to their own vulnerability? What is amiss when detachment freezes the emotions in order to protect the child?

When you finally meet someone who loves you and respects you in words and actions, relationships take on a whole new meaning. Your life becomes bigger because the things you discovered about yourself in your alone time are still being honored and cared for and you have a partner to share your life with. Love accommodates you and all your interests and obligations. You’re not being asked to give anything up for love and someone is helping to support you while you support him or her. Real love, functional love, doesn’t cause you to lose people, places, things, health, sleep, or appetite. Real love does not demand, either actively or passively, that you give up your friends, hobbies, or interests. In fact, it encourages independence and being fulfilled by other people, places, and things. When you are a healthy and functional person, your healthy and functional mate trusts and supports you. Your partner does not purposefully or unwittingly engulf you. If you’re losing your friends, your family, or your children due to a relationship you’re in, you need to think about what is going on in this relationship. Don’t automatically blame your friends, family, and children. If your partner always wants you to choose him or her over others in your life, even if it’s not an explicit demand but always turns out that way, there is something wrong. Real love does not strip you of the things you love or the people you love, and real love does not make you choose. Real love encourages quality time alone with friends, family, and children. Being nurtured and loved by others makes a person fulfilled and, in turn, adds to the primary relationship.

The conclusion, therefore, is that of Augustine, who said that the heart of man was created for God and that it cannot find rest until it rests in his Father’s heart. Hence all men are really seeking after God, as Augustine also declared, but they do not all seek Him in the right way, nor at the right place. They seek Him down below, and He is up above. They seek Him on the earth, and He is in heaven. They seek Him afar, and He is nearby. They seek Him in money, in property, in fame, in power, and in passion; and He is to be found in the high and the holy places, and with him that is of a contrite and humble spirit (Isa. 57:15). But they do seek Him, if haply they might feel after Him and find Him (Acts 17:27). They seek Him and at the same time they flee Him. They have no interest in a knowledge of His ways, and yet they cannot do without Him. They feel themselves attracted to God and at the same time repelled by Him. In this, as Pascal so profoundly pointed out, consists the greatness and the miserableness of man. He longs for truth and is false by nature. He yearns for rest and throws himself from one diversion upon another. He pants for a permanent and eternal bliss and seizes on the pleasures of a moment. He seeks for God and loses himself in the creature. He is a born son of the house and he feeds on the husks of the swine in a strange land. He forsakes the fountain of living waters and hews out broken cisterns that can hold no water (Jer. 2:13). He is as a hungry man who dreams that he is eating, and when he awakes finds that his soul is empty; and he is like a thirsty man who dreams that he is drinking, and when he awakes finds that he is faint and that his soul has appetite (Isa. 29:8). Science cannot explain this contradiction in man. It reckons only with his greatness and not with his misery, or only with his misery and not with his greatness. It exalts him too high, or it depresses him too far, for science does not know of his Divine origin, nor of his profound fall. But the Scriptures know of both, and they shed their light over man and over mankind; and the contradictions are reconciled, the mists are cleared, and the hidden things are revealed. Man is an enigma whose solution can be found only in God.

was lost and the other fortress was likewise lost. These two forts were besieged by seventy-five thousand Turkish regulars and more than four hundred thousand Moors and Arabs from all parts of Africa and, accompanying this vast force, was an abundance of munitions and engines of war and so many sappers that, with their bare hands, they could have covered the Goleta and the half-built fortress with just a handful of earth each. The Goleta, until then accounted to be impregnable, was the first to be lost, and it was not taken through any default of valor of its defenders who, in its defense did all they could do or ought to have done, but because experience had shown with what ease entrenchments might be dug in that desert sand. Though water had, at one time, been found sixteen inches below the surface, the Turks did not find any at a depth of two yards. And, therefore, filling many sacks full of sand, they raised their earthworks so high that they did surmount the walls of the fort and, thus, they could fire at the defenders from a superior height, so that it was impossible to mount a defense. “It was the general opinion that our troops should not have shut themselves up inside the Goleta, but should have waited in the open field to meet the adversary at the place of their disembarkation. But those who say this speak from a comfortable remove and with little experience in matters of this kind. For, if in the Goleta and the other fort there were scarce seven thousand soldiers, how could so few in number, be they ever so resolute, have sallied forth into the field and, at the same time, remained inside the fortifications against so great a number of enemies? And how is it possible not to lose a fort when it is not reinforced and resupplied, especially when it is besieged by so many determined enemies fighting on their own soil? But many were of the opinion, and so it seemed to me as well, that Heaven granted Spain a special favor by permitting the destruction of that source of iniquity, that monster of insatiable appetite, that devourer of innumerable sums of money spent there unprofitably without serving any end, other than to preserve the memory of its capture by the invincible Charles V, as if those stones of the Goleta were necessary to sustain his eternal fame, as it is and forever shall be. “The other fort was also lost, but the Turks were constrained to win it inch by inch, for the soldiers who defended it fought so manfully and so resolutely that they killed more than five and twenty thousand of the enemy over the course of two and twenty general assaults. Of the three hundred of our men who were taken prisoner, not one was left without a wound, a clear and manifest sign of their valor and strength,

The Night-Song, the immortal plaint of one who, thanks to his superabundance of light and power, thanks to the sun within him, is condemned never to love. It is night: now do all gushing springs raise their voices. And my soul too is a gushing spring. It is night: now only do all lovers burst into song. And my soul too is the song of a lover. Something unquenched and unquenchable is within me, that would raise its voice. A craving for love is within me, which itself speaketh the language of love. Light am I: would that I were night! But this is my loneliness, that I am begirt with light. Alas, why am I not dark and like unto the night! How joyfully would I then suck at the breasts of light! And even you would I bless, ye twinkling starlets and glow-worms on high! and be blessed in the gifts of your light. But in mine own light do I live, ever back into myself do I drink the flames I send forth. I know not the happiness of the hand stretched forth to grasp; and oft have I dreamt that stealing must be more blessed than taking. Wretched am I that my hand may never rest from giving: an envious fate is mine that I see expectant eyes and nights made bright with longing. Oh, the wretchedness of all them that give! Oh, the clouds that cover the face of my sun! That craving for desire! that burning hunger at the end of the feast! They take what I give them; but do I touch their soul? A gulf is there 'twixt giving and taking; and the smallest gulf is the last to be bridged. An appetite is born from out my beauty: would that I might do harm to them that I fill with light; would that I might rob them of the gifts I have given:—thus do I thirst for wickedness. To withdraw my hand when their hand is ready stretched forth like the waterfall that wavers, wavers even in its fall:—thus do I thirst for wickedness. For such vengeance doth my fulness yearn: to such tricks doth my loneliness give birth. My joy in giving died with the deed. By its very fulness did my virtue grow weary of itself. He who giveth risketh to lose his shame; he that is ever distributing groweth callous in hand and heart therefrom. Mine eyes no longer melt into tears at the sight of the suppliant's shame; my hand hath become too hard to feel the quivering of laden hands. Whither have ye fled, the tears of mine eyes and the bloom of my heart? Oh, the solitude of all givers! Oh, the silence of all beacons! Many are the suns that circle in barren space; to all that is dark do they speak with their light—to me alone are they silent. Alas, this is the hatred of light for that which shineth: pitiless it runneth its course. Unfair in its inmost heart to that which shineth; cold toward suns,—thus doth every sun go its way. Like a tempest do the Suns fly over their course: for such is their way. Their own unswerving will do they follow: that is their coldness. Alas, it is ye alone, ye creatures of gloom, ye spirits of the night, that take your warmth from that which shineth. Ye alone suck your milk and comfort from the udders of light. Alas, about me there is ice, my hand burneth itself against ice! Alas, within me is a thirst that thirsteth for your thirst! It is night: woe is me, that I must needs be light! And thirst after darkness! And loneliness! It is night: now doth my longing burst forth like a spring,—for speech do I long. It is night: now do all gushing springs raise their voices. And my soul too is a gushing spring. It is night: now only do all lovers burst into song. And my soul too is the song of a lover.

You should also eat eggs. Not “one egg per week” or some such non-physiologic restriction. Eat what your body tells you to eat, since appetite signals, once rid of unnatural appetite stimulants such as wheat flour, will let you know what you require.

An evening. At six o’clock lay down on the sofa. Slept until about eight. Couldn’t get up, waited for the clock to strike, and in my sleepiness missed hearing it. Got up at nine o’clock. Didn’t go home for supper, nor to Max’s either, where there was a gathering tonight. Reasons: lack of appetite, fear of getting back late in the evening; but above all the thought that I wrote nothing yesterday, that I keep getting farther and farther from it, and am in danger of losing everything I have laboriously achieved these past six months. Provided proof of this by writing one and a half wretched pages of a new story that I have already decided to discard . . . Occasionally I feel an unhappiness that almost dismembers me, and at the same time am convinced of its necessity and of the existence of a goal to which one makes one’s way by undergoing every kind of unhappiness.

I believe, “Calculated Risk” is a misnomer. It is a phrase coined by those who have no appetite for risk. Did you ever hear, Calculated Failure or Calculated Success? So, either you are taking a risk or you are not. Let’s not confuse “risk” with “stupidity”. A risk is when you know the chances of success and failure are 50:50 or maybe 10:90...and you still go ahead. When you take the risk...you ONLY believe in your capabilities and you give your 100%...you are not scared of FAILURE. Stupidity is when you assume that situations and circumstances are in your favor or you have the illusion of being a man of “golden touch”. Choose Your Journey. Let your journey be the most adventurous. Prepare for it and give your best shot. If you win, you will celebrate; if you lose, you will learn. Don’t let success or failure of your journey sway you. That’s life. You Are Born Limitless. Don’t create any limits for yourself.

The concept of genes driving people's appetite caused them to lose some control of their own.

I'm saying the structure and f the entire culture is flawed, chip said. I'm saying the bureaucracy has arrogated the right to define certain states of mind as 'diseased.' A lack of desire to spend money becomes a symptom of disease that requires expensive medication. Which medication then destroys the libido, in other words destroys the appetite for the one pleasure in life that's free, which means the person has to spend more money on compensatory pleasures. The very definition of mental health is the ability to participate in the consumer economy. When you buy into therapy, you're buying into buying. And I'm saying that I personally am losing the battle with a commercialized, medicalized, totalitarian, modernity right this instant.

If you do not sleep enough, the body produces more ghrelin, a hormone that stimulates appetite, resulting in higher calorie consumption

Understanding that wheat, specifically exorphins from gluten, have the potential to generate euphoria, addictive behavior, and appetite stimulation means that we have a potential means of weight control: Lose the wheat, lose the weight.