Loss That Cannot Be Recovered Quotes

So here I am, in the middle way, having had twenty years- Twenty years largely wasted, the years of l'entre deux guerres- Trying to use words, and every attempt Is a wholy new start, and a different kind of failure Because one has only learnt to get the better of words For the thing one no longer has to say, or the way in which One is no longer disposed to say it. And so each venture Is a new beginning, a raid on the inarticulate, With shabby equipment always deteriorating In the general mess of imprecision of feeling, Undisciplined squads of emotion. And what there is to conquer By strength and submission, has already been discovered Once or twice, or several times, by men whom one cannot hope To emulate - but there is no competition - There is only the fight to recover what has been lost And found and lost again and again: and now, under conditions That seem unpropitious. But perhaps neither gain nor loss. For us, there is only the trying. The rest is not our business.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.'" Mustapha Mond shut the book and leaned back in his chair. "One of the numerous things in heaven and earth that these philosophers didn't dream about was this" (he waved his hand), "us, the modern world. 'You can only be independent of God while you've got youth and prosperity; independence won't take you safely to the end.' Well, we've now got youth and prosperity right up to the end. What follows? Evidently, that we can be independent of God. 'The religious sentiment will compensate us for all our losses.' But there aren't any losses for us to compensate; religious sentiment is superfluous. And why should we go hunting for a substitute for youthful desires, when youthful desires never fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? What need have we of repose when our minds and bodies continue to delight in activity? of consolation, when we have soma? of something immovable, when there is the social order?

Interpretation takes the sensory experience of the work of art for granted, and proceeds from there. This cannot be taken for granted, now. Think of the sheer multiplication of works of art available to every one of us, superadded to the conflicting tastes and odors and sights of the urban environment that bombard our senses. Ours is a culture based on excess, on overproduction; the result is a steady loss of sharpness in our sensory experience. (...) And it is in the light of the condition of our senses, our capacities, that the task of the critic must be assessed. What is important now is to recover our senses. We must learn to See more, to Hear more, to Feel more.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.

Grief is a winding, nasty road that has no predictable course, and the best thing you can do as a friend is to show up for the ride. You cannot rush grief. Read that again, and let it soak in as you either walk through it or alongside someone who is in the midst of it. One of the best things you can do for friends who are suffering through loss is to remind them of this over and over. Don’t mention how other people have “coped so well” with their losses or how “it seems like so-and-so has come out of this better than you have.” I have heard from people who have heard these exact sentences, and while I have a feeling their friends wanted to encourage them into a place of recovery, they weren’t helped by such remarks. It stings to feel like your grief isn’t normal or that you aren’t recovering the way you should be. There is no normal. There is the loss, and there is the Lord. That balance dictates the season, not the changing leaves or the anniversaries of death. I love the way Gregory Floyd explains the delicate balance of hope and pain, “Our faith gives us the sure hope of seeing him again, but the hope does not take away the pain.”1

Ultimately, we should all be seeking to use our time in ways that bring us the greatest overall pleasure and purpose for as long as possible. Just as you cannot recover time that is lost, you cannot recover happiness that is lost. Staying in a boring job or an annoying relationship simply prolongs the misery and any future happiness is unlikely to fully compensate for this loss. Lost happiness is lost forever.

And so each venture Is a new beginning, a raid on the inarticulate With shabby equipment always deteriorating In the general mess of imprecision of feeling, Undisciplined squads of emotion. And what there is to conquer By strength and submission, has already been discovered Once or twice, or several times, by men whom one cannot hope To emulate—but there is no competition— There is only the fight to recover what has been lost And found and lost again and again: and now, under conditions That seem unpropitious. But perhaps neither gain nor loss. For us, there is only the trying. The rest is not our business.

Unlike any other chromosome, the Y is “unpaired”—i.e., it has no sister chromosome and no duplicate copy, leaving every gene on the chromosome to fend for itself. A mutation in any other chromosome can be repaired by copying the intact gene from the other chromosome. But a Y chromosome gene cannot be fixed, repaired, or recopied from another chromosome; it has no backup or guide (there is, however, a unique internal system to repair genes in the Y chromosome). When the Y chromosome is assailed by mutations, it lacks a mechanism to recover information. The Y is thus pockmarked with the potshots and scars of history. It is the most vulnerable spot in the human genome. As a consequence of this constant genetic bombardment, the human Y chromosome began to jettison information millions of years ago. Genes that were truly valuable for survival were likely shuffled to other parts of the genome where they could be stored securely; genes with limited value were made obsolete, retired, or replaced; only the most essential genes were retained (some of these genes were duplicated in the Y chromosome itself—but even this strategy does not solve the problem completely). As information was lost, the Y chromosome itself shrank—whittled down piece by piece by the mirthless cycle of mutation and gene loss. That the Y chromosome is the smallest of all chromosomes is not a coincidence: it is largely a victim of planned obsolescence (in 2014, scientists discovered that a few extremely important genes may be permanently lodged in the Y). In genetic terms, this suggests a peculiar paradox. Sex, one of the most complex of human traits, is unlikely to be encoded by multiple genes. Rather, a single gene, buried rather precariously in the Y chromosome, must be the master regulator of maleness.I Male readers of that last paragraph should take notice: we barely made it.

PRAYER FOR A RECOVERING CODEPENDENT What is missing from your constitution right now, my darling, is not empathy, but courage. It takes fortitude not to leap into somebody else’s suffering with them and call that love. It takes faith to know that you are not the appointed arbiter of anyone else’s journey. And it takes humility to admit that you cannot control anyone— that you might not even understand what you’re looking at. What you call a “crisis” might be someone else’s awakening, ten thousand lifetimes in the making. (The awakening, my love, might even be your own.) And what you call “care” might be dangerous disruption of an ecosystem of unimaginable delicacy. How hard that person’s soul might have fought its way through the cosmos for millions of ages to finally arrive here—on the final precipice of egoic collapse. How close they might be, at last, to freedom. All they have to do now is shatter. Maybe stand back. Maybe let it happen.

Problem 8 (N = 200): Imagine that you have decided to see a play and paid the admission price of $10 per ticket. As you enter the theater, you discover that you have lost the ticket. The seat was not marked, and the ticket cannot be recovered. Would you pay $10 for another ticket? Yes (46%) No (54%)   Problem 9 (N = 183): Imagine that you have decided to see a play where admission is $10 per ticket. As you enter the theater, you discover that you have lost a $10 bill.   Would you still pay $10 for a ticket for the play? Yes (88%) No (12%) The difference between the responses to the two problems is intriguing. Why are so many people unwilling to spend $10 after having lost a ticket, if they would readily spend that sum after losing an equivalent amount of cash? We attribute the difference to the topical organization of mental accounts. Going to the theater is normally viewed as a transaction in which the cost of the ticket is exchanged for the experience of seeing the play. Buying a second ticket increases the cost of seeing the play to a level that many respondents apparently find unacceptable. In contrast, the loss of the cash is not posted to the account of the play, and it affects the purchase of a ticket only by making the individual feel slightly less affluent.

Of the 52 Confederate generals who had crossed the Potomac in the past three weeks, no less than 17 — barely under one third — had become casualties in the past three days. Five were killed outright or mortally wounded... When the lost was lengthened by 18 colonels either killed or captured, many of them officers of high promise, slated for early promotion, it was obvious that the Army of Northern Virginia had suffered a loss in leadership from which it might never recover. A British observer was of this opinion. He lauded the offensive prowess of Lee's soldiers, who had marched out as proudly as if on parade in their eagerness to come to grips with their opponents on the ridge across the way; "But they will never do it again," he predicted. And he told why. He had been with the army since Fredericksburg, ticking off the illustrious dead from Stonewall Jackson down, and now on the heels of Gettysburg he asked a rhetorical question of his Confederate friends: "Don't you see your system feeds upon itself? You cannot fill the places of these men. Your troops do wonders, but every time at a cost you cannot afford." (pp. 577-578).

The Great German general Erwin Rommel once made a distinction between a gamble and a risk. Both cases involve an action with only a chance of success, a chance that is heightened by acting with boldness. The difference is that with a risk, if you lose, you can recover: your reputation will suffer no long-term damage, your resources will not be depleted, and you can return to your original position with acceptable losses. With a gamble, on the other hand, defeat can lead to a slew of problems that are likely to spiral out of control. With a gamble there tend to be too many variables to complicate the picture down the road if things go on. The problem goes further: if you encounter difficulties in a gamble, it becomes harder to pull out—you realize that the stakes are too high; you cannot afford to lose. So you try harder to rescue the situation, often making it worse and sinking deeper in to the hole that you cannot get out of. People are drawn into gambles by their emotions: they see only glittering prospects if they win and ignore the ominous consequences if the lose. Taking risks is essential; gambling is foolhardy. It can be years before you recover from a gamble, if you recover at all.

In the six centuries of recorded history of dragon and rider, there have been hundreds of known cases where a dragon simply cannot emotionally recover from the loss of their bonded rider. This happens when the bond is particularly strong and, in three documented cases, has even caused the untimely death of the dragon.

I want to do you in oils,” she said, advancing into the room. “I will content myself with some sketches first. I trust you can remain awake for another hour.” “Awake will not be a problem.” Sane, however, became questionable. “Genevieve, you cannot remain in my rooms with me unchaperoned when the rest of the house is abed.” She flipped a fat golden braid over her shoulder. “I was unchaperoned with you at breakfast; I was unchaperoned with you in your studio before the boys arrived. I was unchaperoned with you in the library when the children went for their nap after luncheon. How did you expect to pose for me, Mr. Harrison, if not privately?” “You are—we are—not properly clothed.” Her gaze ran over him assessingly, as dispassionately as if this Mr. Harrison fellow were some minor foreign diplomat with little English. “Had I been accosted in the corridor by my sister, Sophie would have taken greater notice were I not in nightclothes. Besides”—a pink wash rose over her cheeks—“I have seen you without a single stitch and memorialized the sight by the hour with pen, pencil, and paper. Perhaps you’d like to take a seat?” He would like to run screaming from the room, and nearly did just that when a quiet scratching came from the door. “This will be our chaperone,” Lady Jenny said. To be found alone, after dark, with a lady in dishabille could also be his downfall. The Academy would quietly pass him by, his father’s worst accusations would be justified, and the example he was supposed to set for all those younger siblings would become a cautionary tale. As he watched Genevieve stride across the room to the door, Elijah realized being found with him could be her downfall too, the loss of all the reputation and dignity she’d cultivated carefully for years. The Royal Academy might admit him in another ten years, despite some scandal in his past—Sir Thomas had been accused of dallying with no less than the regent’s wife—but Jenny’s reputation would not recover. “Genevieve—” She opened the door a few inches, and a sizable exponent of the feline species strutted into the room, tail held high. This was the same dignified, liveried fellow who’d shared a bed with Elijah at Carrington’s. “And here we have Timothy?” “None other. He can hold a pose for hours and all the while look like he’s contemplating the secrets of the universe.” “While we contemplate folly. Genevieve, you take a great risk for a few sketches.” She

The private key must remain secret at all times, because revealing it to third parties is equivalent to giving them control over the bitcoins secured by that key. The private key must also be backed up and protected from accidental loss, because if it’s lost it cannot be recovered and the funds secured by it are forever lost, too.

cannot. They say, “I feel so alone. I am overwhelmed with sorrow. I am collapsing under the weight of the pain I am suffering from my loss. A part of me has died.” Tears are how our bodies respond to grief. Tears help us heal. In your grief, do what comes naturally: cry.

And so each venture Is a new beginning, a raid on the inarticulate With shabby equipment always deteriorating In the general mess of imprecision of feeling, Undisciplined squads of emotion. And what there is to conquer By strength and submission, has already been discovered Once or twice, or several times, by men whom one cannot hope To emulate—but there is no competition— There is only the fight to recover what has been lost And found and lost again and again: and now, under conditions That seem unpropitious. But perhaps neither gain nor loss. For us, there is only the trying. The rest is not our business.

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So, here is my “open letter to myself: today, a loser, but tomorrow, probably not:” If you are reading this, it is because you are within ______ of your loss limit today. Let’s slow down and consider how we got here. There are three ways this usually happens. If you got here because you lost track of your risk on a trade or a number of trades, you are just an idiot and I can’t help you. It is also possible that you just aren’t seeing the market clearly today, for whatever reason. Think hard about that. If either of those things are true, maybe you should pack it in and just go home. Tomorrow is a new day. However, it is more likely that today’s market is not the kind of market that plays to your strengths. You have a specific skill set, and within this realm you are probably as good as anyone out there. You understand the ebb and flow of a trending market, and how to press trades in those markets to maximum advantage. You usually don’t get shaken out by noise—you can hold trades in this kind of market better than almost anyone else… and, more often than not, you catch the turn at the end so you know when to get out. You do need to remember that maybe 1 in 5 trading days really rewards this style of trading. Chances are, today is not one of those days or you wouldn’t be reading this right now. What do you do now? Well, first of all take a deep breath and go for a short walk. Now. You are not going to make a brilliant trade in the next 15 seconds. You do not have to be here. In fact, your brain chemistry is compromised so you aren’t quite in your right mind—you cannot make good decisions right now. There is a really good chance the next trade you make will be your last one for the day, and then you can sit there and think about what an idiot you are for the rest of the day. Not pleasant or productive, so go for that walk right now. When you come back to the screen, the right course of action is to chip away at this loss. Think carefully about your next trading decision. You are going to be tempted to put on a lot of risk to try to make a big dent in your loss, but you know that almost never works. On a day you’re really in sync with the market, you can recover this loss in a single trade in a few minutes, but this clearly is not that day or you wouldn’t be reading this right now. Make a few ticks on small size and then use that cushion to take larger risk. Make $10 at first… $5 is even ok. Green is good. Hit singles, not home runs.

then took Aladdin into the apartment from whence he was wont to look at and admire his palace, and said, "You ought to know where your palace stood; look, mind, and tell me what has become of it." Aladdin did so, and being utterly amazed at the loss of his palace, was speechless. At last recovering himself, he said, "It is true, I do not see the palace. It is vanished; but I had no concern in its removal. I beg you to give me forty days, and if in that time I cannot restore it, I will offer my head to be disposed of at your pleasure." "I give you the time you ask, but at the end of the forty days, forget not to present yourself before me.

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