Midst Meaningful Quotes

A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is.

In this new year, may you have a deep understanding of your true value and worth, an absolute faith in your unlimited potential, peace of mind in the midst of uncertainty, the confidence to let go when you need to, acceptance to replace your resistance, gratitude to open your heart, the strength to meet your challenges, great love to replace your fear, forgiveness and compassion for those who offend you, clear sight to see your best and true path, hope to dispel obscurity, the conviction to make your dreams come true, meaningful and rewarding synchronicities, dear friends who truly know and love you, a childlike trust in the benevolence of the universe, the humility to remain teachable, the wisdom to fully embrace your life exactly as it is, the understanding that every soul has its own course to follow, the discernment to recognize your own unique inner voice of truth, and the courage to learn to be still.

As Nietzsche put it, if you have a why to live, you can bear almost any how. A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is.

As Nietzsche put it, if you have a why to live, you can bear almost any how. A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is. Though

What makes action meaningful? Above all, meaningful action participates in a story. It has a past and a future. Meaningful action does not just come from nowhere, and it does not just vanish in an instant—it takes place in the midst of a story that matters.

Another is that the findings demonstrate that happiness is not the surplus of pleasant over unpleasant moments. Rather, happiness consists in seeing one’s life in its entirety as meaningful and worthwhile. There is an important cognitive and ethical component to happiness. Our values make all the difference to whether we see ourselves as ‘miserable slaves to a baby dictator’ or as ‘lovingly nurturing a new life’.2 As Nietzsche put it, if you have a why to live, you can bear almost any how. A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is.

Who among us has not suddenly looked into his child's face, in the midst of the toils and troubles of everyday life, and at that moment "seen" that everything which is good, is loved and lovable, loved by God! Such certainties all mean, at bottom, one and the same thing: that the world is plumb and sound; that everything comes to its appointed goal; that in spite of all appearances, underlying all things is - peace, salvation, gloria; that nothing and no one is lost; that "God holds in his hand the beginning, middle, and end of all that is." Such nonrational, intuitive certainties of the divine base of all that is can be vouchsafed to our gaze even when it is turned toward the most insignificant-looking things, if only it is a gaze inspired by love. That, in the precise sense, is contemplation... Out of this kind of contemplation of the created world arise in never-ending wealth all true poetry and all real art, for it is the nature of poetry and art to be paean and praise heard above all the wails of lamentation. No one who is not capable of such contemplation can grasp poetry in a poetic fashion, that is to say, in the only meaningful fashion. The indispensability, the vital function of the arts in man's life, consists above all in this: that through them contemplation of the created world is kept alive and active.

If we persist in defining ourselves as doomed, human nature as beyond redemption, and social institutions as beyond reform, then we shall create a future that will inexorably proceed in confirming this view. Rescuers refused to see Jews as guilty or beyond hope and themselves as helpless, despite all the evidence that could be marshaled to the contrary. They made a choice that affirmed the value and meaningfulness of each life in the midst of a diabolical social order that repeatedly denied it. Can we do otherwise?

meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is.

Findings demonstrate that happiness is not the surplus of pleasant over unpleasant moments. Rather, happiness consists in seeing one’s life in its entirety as meaningful and worthwhile. There is an important cognitive and ethical component to happiness. Our values make all the difference to whether we see ourselves as ‘miserable slaves to a baby dictator’ or as ‘lovingly nurturing a new life’. 2 As Nietzsche put it, if you have a why to live, you can bear almost any how. A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is. Though people in all cultures and eras have felt the same type of pleasures and pains, the meaning they have ascribed to their experiences has probably varied widely.

The existential hero strives for authenticity even when it is costly, lives meaningfully in the midst of a banal, absurd world, and confronts rather than rejecting reality regardless of the personal cost.

2 As Nietzsche put it, if you have a why to live, you can bear almost any how. A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is.

We began before words, and we will end beyond them. It sometimes seems to me that our days are poisoned with too many words. Words said and not meant. Words said ‘and’ meant. Words divorced from feeling. Wounding words. Words that conceal. Words that reduce. Dead words. If only words were a kind of fluid that collects in the ears, if only they turned into the visible chemical equivalent of their true value, an acid, or something curative – then we might be more careful. Words do collect in us anyway. They collect in the blood, in the soul, and either transform or poison people’s lives. Bitter or thoughtless words poured into the ears of the young have blighted many lives in advance. We all know people whose unhappy lives twist on a set of words uttered to them on a certain unforgotten day at school, in childhood, or at university. We seem to think that words aren’t things. A bump on the head may pass away, but a cutting remark grows with the mind. But then it is possible that we know all too well the awesome power of words – which is why we use them with such deadly and accurate cruelty. We are all wounded inside one way or other. We all carry unhappiness within us for some reason or other. Which is why we need a little gentleness and healing from one another. Healing in words, and healing beyond words. Like gestures. Warm gestures. Like friendship, which will always be a mystery. Like a smile, which someone described as the shortest distance between two people. Yes, the highest things are beyond words. That is probably why all art aspires to the condition of wordlessness. When literature works on you, it does so in silence, in your dreams, in your wordless moments. Good words enter you and become moods, become the quiet fabric of your being. Like music, like painting, literature too wants to transcend its primary condition and become something higher. Art wants to move into silence, into the emotional and spiritual conditions of the world. Statues become melodies, melodies become yearnings, yearnings become actions. When things fall into words they usually descend. Words have an earthly gravity. But the best things in us are those that escape the gravity of our deaths. Art wants to pass into life, to lift it; art wants to enchant, to transform, to make life more meaningful or bearable in its own small and mysterious way. The greatest art was probably born from a profound and terrible silence – a silence out of which the greatest enigmas of our life cry: Why are we here? What is the point of it all? How can we know peace and live in joy? Why be born in order to die? Why this difficult one-way journey between the two mysteries? Out of the wonder and agony of being come these cries and questions and the endless stream of words with which to order human life and quieten the human heart in the midst of our living and our distress. The ages have been inundated with vast oceans of words. We have been virtually drowned in them. Words pour at us from every angle and corner. They have not brought understanding, or peace, or healing, or a sense of self-mastery, nor has the ocean of words given us the feeling that, at least in terms of tranquility, the human spirit is getting better. At best our cry for meaning, for serenity, is answered by a greater silence, the silence that makes us seek higher reconciliation. I think we need more of the wordless in our lives. We need more stillness, more of a sense of wonder, a feeling for the mystery of life. We need more love, more silence, more deep listening, more deep giving.

Markopolos sees his mistake now, with the benefit of over a decade of hindsight. But in the midst of things, the same brilliant mind that was capable of unraveling Madoff’s deceptions was incapable of getting people in positions of responsibility to take him seriously. That’s the consequence of not defaulting to truth. If you don’t begin in a state of trust, you can’t have meaningful social encounters.

She didn't know what it was like to look and wish and want, always two steps behind the person, always on the edges of their life. What it was like to stand next to someone and know you weren't registering with them, not in any meaningful way. That you thought about someone a thousand times more than they'd ever thought about you. To know that you were just a face in the crowd scenes while they were centre stage. And then all at once, to have the spotlight finally swing over to you. To suddenly be visibly, to be seen, no longer one of the people in the background who never get any lines. To suddenly be in the midst of something you’d only ever looked at from the sidelines. What that felt like when it finally happened, dropped in your lap when you were least expecting it, like a gift you were half-afraid to open.

Rather, happiness consists in seeing one’s life in its entirety as meaningful and worthwhile. There is an important cognitive and ethical component to happiness. Our values make all the difference to whether we see ourselves as ‘miserable slaves to a baby dictator’ or as ‘lovingly nurturing a new life’.2 As Nietzsche put it, if you have a why to live, you can bear almost any how. A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is.

findings demonstrate that happiness is not the surplus of pleasant over unpleasant moments. Rather, happiness consists in seeing one’s life in its entirety as meaningful and worthwhile. There is an important cognitive and ethical component to happiness. Our values make all the difference to whether we see ourselves as ‘miserable slaves to a baby dictator’ or as ‘lovingly nurturing a new life’.2 As Nietzsche put it, if you have a why to live, you can bear almost any how. A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is.

...even though [my psychiatrist] understood mor than anyone how much I felt I was losing--in energy, vivacity, and originality--by taking medication, he never was seduced into losing sight of the overall perspective of how costly, damaging, and life threatening my illness was. He was at ease with ambiguity, had a comfort with complexity, and was able to be decisive in the midst of chaos and uncertainty. He treated me with respect, a decisive professionalism, wit, and an unshakable belief in my ability to get well, compete, and make a difference. Although I went to him to be treated for an illness, he taught me, by example, for my own patients, the total beholdenness of brain to mind and mind to brain. My temperament, moods, and illness clearly, and deeply, affected the relationships I had with others in the fabric of my work. But my moods were themselves powerfully shaped by the same relationships and work. The challenge was learning to understand the complexity of this mutual beholdenness and in learning to distinguish the roles of lithium, will, and insight in getting well and leading a meaningful life. It was the task and gift of psychotherapy.

Elizabeth’s concern that Ian might insult them, either intentionally or otherwise, soon gave way to admiration and then to helpless amusement as he sat for the next half-hour, charming them all with an occasional lazy smile or interjecting a gallant compliment, while they spent the entire time debating whether to sell the chocolates being donated by Gunther’s for $5 or $6 per box. Despite Ian’s outwardly bland demeanor, Elizabeth waited uneasily for him to say he’d buy the damned cartload of chocolates for $10 apiece, if it would get them on to the next problem, which she knew was what he was dying to say. But she needn’t have worried, for he continued to positively exude pleasant interest. Four times, the committee paused to solicit his advice; four times, he smilingly made excellent suggestions; four times, they ignored what he suggested. And four times, he seemed not to mind in the least or even notice. Making a mental note to thank him profusely for his incredible forbearance, Elizabeth kept her attention on her guests and the discussion, until she inadvertently glanced in his direction, and her breath caught. Seated on the opposite side of the gathering from her, he was now leaning back in his chair, his left ankle propped atop his right knee, and despite his apparent absorption in the topic being discussed, his heavy-lidded gaze was roving meaningfully over her breasts. One look at the smile tugging at his lips and Elizabeth realized that he wanted her to know it. Obviously he’d decided that both she and he were wasting their time with the committee, and he was playing an amusing game designed to either divert her or discomfit her entirely, she wasn’t certain which. Elizabeth drew a deep breath, ready to blast a warning look at him, and his gaze lifted slowly from her gently heaving bosom, traveled lazily up her throat, paused at her lips, and then lifted to her narrowed eyes. Her quelling glance earned her nothing but a slight, challenging lift of his brows and a decidedly sensual smile, before his gaze reversed and began a lazy trip downward again. Lady Wiltshire’s voice rose, and she said for the second time, “Lady Thornton, what do you think?” Elizabeth snapped her gaze from her provoking husband to Lady Wiltshire. “I-I agree,” she said without the slightest idea of what she was agreeing with. For the next five minutes, she resisted the tug of Ian’s caressing gaze, firmly refusing to even glance his way, but when the committee reembarked on the chocolate issue again, she stole a look at him. The moment she did, he captured her gaze, holding it, while he, with an outward appearance of a man in thoughtful contemplation of some weighty problem, absently rubbed his forefinger against his mouth, his elbow propped on the arm of his chair. Elizabeth’s body responded to the caress he was offering her as if his lips were actually on hers, and she drew a long, steadying breath as he deliberately let his eyes slide to her breasts again. He knew exactly what his gaze was doing to her, and Elizabeth was thoroughly irate at her inability to ignore its effect. The committee departed on schedule a half-hour later amid reminders that the next meeting would be held at Lady Wiltshire’s house. Before the door closed behind them, Elizabeth rounded on her grinning, impenitent husband in the drawing room. “You wretch!” she exclaimed. “How could you?” she demanded, but in the midst of her indignant protest, Ian shoved his hands into her hair, turned her face up, and smothered her words with a ravenous kiss. “I haven’t forgiven you,” she warned him in bed an hour later, her cheek against his chest. Laughter, rich and deep, rumbled beneath her ear. “No?” “Absolutely not. I’ll repay you if it’s the last thing I do.” “I think you already have,” he said huskily, deliberately misunderstanding her meaning.

So who else?” “Who else what?” With his mouth full, he says, “Who else got letters?” “Um, that’s really private.” I shake my head at him, like Wow, how rude. “What? I’m just curious.” Peter dips another fry into my little ramekin of ketchup. Smirking, he says, “Come on, don’t be shy. You can tell me. I know I’m number one, obviously. But I want to hear who else made the cut.” He’s practically flexing, he’s so sure of himself. Fine, if he wants to know so bad, I’ll tell him. “Josh, you--” “Obviously.” “Kenny.” Peter snorts. “Kenny? Who’s he?” I prop my elbows up on the table and rest my chin on my hands. “A boy I met at church camp. He was the best swimmer of the whole boys’ side. He saved a drowning kid once. He swam out to the middle of the lake before the lifeguards even noticed anything was wrong.” “So what’d he say when he got the letter?” “Nothing. It was sent back return to sender.” “Okay, who’s next?” I take a bite of sandwich. “Lucas Krapf.” “He’s gay,” Peter says. “He’s not gay!” “Dude, quit dreaming. The kid is gay. He wore an ascot to school yesterday.” “I’m sure he was wearing it ironically. Besides, wearing an ascot doesn’t make someone gay.” I give him a look like Wow, so homophobic. “Hey, don’t give me that look,” he objects. “My favorite uncle’s gay as hell. I bet you fifty bucks that if I showed my uncle Eddie a picture of Lucas, he’d confirm it in half a second.” “Just because Lucas appreciates fashion, that doesn’t make him gay.” Peter opens his mouth to argue but I lift up a hand to quiet him. “All it means is he’s more of a city guy in the midst of all this…this boring suburbia. I bet you he ends up going to NYU or some other place in New York. He could be a TV actor. He’s got that look, you know. Svelte with fine-boned features. Very sensitive features. He looks like…like an angel.” “So what did Angel Boy say about the letter, then?” “Nothing…I’m sure because he’s a gentleman and didn’t want to embarrass me by bringing it up.” I give him a meaningful look. Unlike some people is what I’m saying with my eyes. Peter rolls his eyes. “All right, all right. Whatever, I don’t care.

Take the work involved in raising a child. Kahneman found that when counting moments of joy and moments of drudgery, bringing up a child turns out to be a rather unpleasant affair. It consists largely of changing nappies, washing dishes and dealing with temper tantrums, which nobody likes to do. Yet most parents declare that their children are their chief source of happiness. Does it mean that people don’t really know what’s good for them? That’s one option. Another is that the findings demonstrate that happiness is not the surplus of pleasant over unpleasant moments. Rather, happiness consists in seeing one’s life in its entirety as meaningful and worthwhile. There is an important cognitive and ethical component to happiness. Our values make all the difference to whether we see ourselves as ‘miserable slaves to a baby dictator’ or as ‘lovingly nurturing a new life’.2 As Nietzsche put it, if you have a why to live, you can bear almost any how. A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is.

A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is. Though

Our future-focused, technology-obsessed world seems to be hurtling down a bad path. People are turning to ancestral practices for a sense of enduring longevity, and comfort. To help stay sane and grounded in the midst of so much cultural insanity. To source a different kind of power in hopes of making changes both personal and political. From learning meditation to fighting off a cold with some homemade fire cider; from indigo-dyeing your curtains to strengthening your intuition with the aid of the Tarot, such old-world practices are capturing our imaginations and providing us with meaningful ways to impact our world.

There is a tendency to choose sides in the uncivil war between logic and emotion in our lives, but we can do better than a cease-fire. In the midst of the challenging experience we call life, head and heart can be reconciled in ways that unlock the very beauty and goodness that make life meaningful. This reconciliation opens the door of opportunity for your logical and emotional centers to collaborate as peers and partners rather than contend against one another. These great allies are meant to complement and resource one another as we navigate life day by day.

The American church and especially evangelicalism is largely built for the nuclear family or those on that track. The young, single parent working multiple jobs to make ends meet is going to find it harder to create the bandwidth necessary for meaningful church involvement and be more likely to experience depression and even shame in a church culture that creates programs that work for and elevate the nuclear family. The early church that used to cheerfully bring the poor and destitute into their lives now (at least in the US) often serves them at a distance through benevolence programs without fully embracing them into their church family. Modern American churches are financially incentivized to target the wealthy and create a space where those on track feel comfortable. Biblical hospitality, though, is so much more than just throwing money at a problem, and the net result is that the average American church is not truly hospitable to the less fortunate, making them feel like outsiders in our midst.

In the midst of infertility, it feels all-consuming and endless, but there is a light at the end of the tunnel. Infertility will end. Sometimes fertility treatment ends in success. Sometimes it doesn't. Other times it ends with the acceptance that having children is not going to happen, but that a rich a meaningful life is still possible, even if the outcome wasn't what was originally pictured or hoped for.

Our values make all the difference to whether we see ourselves as ‘miserable slaves to a baby dictator’ or as ‘lovingly nurturing a new life’.2 As Nietzsche put it, if you have a why to live, you can bear almost any how. A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is.

if you have a why to live, you can bear almost any how. A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is.

February 19 Coping with Loneliness A man of many companions may come to ruin, but there is a friend who sticks closer than a brother.—Proverbs 18:24 “I am so lonely. I’m around people all of the time, but I feel that I don’t belong.” These were the words of a lady with whom I was having coffee. She added, “I feel cut off from others. I feel isolated in a crowd of people.” My heart ached for this lady. In a large world it is easy to feel that we are nothing more than a speck in the midst of a multitude. Loneliness is painful. It means that we lack meaningful and close relationships with others. Our busy and impersonal world contributes to loneliness. Loneliness can also be self-inflicted. Some find it difficult to communicate with others. They may suffer from a poor self-image. Others demand privacy. This inhibits the development of meaningful relationships. I believe that the worst kind of loneliness comes from being alienated from God. A life steeped in sin is a lonely life. “How can I cope with this loneliness?” this lady asked as we began to talk. If you are not walking with God you must restore your fellowship with Him. You can find forgiveness through Christ. Being separated from God will cause you to feel that life has little meaning. Your first step out of the lonely pit is to realize how much Jesus loves you. He knows you better than anyone else does. He knows your past. He knows your future. As our Scripture tells us, He is a friend who sticks closer than a brother. If you want a friend, you must be a friend. It is God’s plan that we reach outside ourselves. God wants us to be the kind of friend who can strengthen others. Being a friend can help you cope with your loneliness. Why don’t you seek out someone to help and establish a friendship? Telephone someone. Visit your new co-worker or new neighbor. They may be lonely also.

A person gathers all their resources to compose a foursquare philosophy for surviving each day, an engagement driving at a union of seemly inapposite associations to spotlight an androgyny of inspiration for living better. Combating self-alienation, roving after dusk without a map, unsure of the topography that lies ahead, a sincere pathfinder tentatively picks their way by using penetrating low beams and flashing wide-angle high beams. Only by continuing on the bewildering path, can we find what we seek. The writer peers into the encasement of gloom seeking out a deferential of lightness and darkness in the midst of the incongruous elements that foreshadow a person’s peripatetic quest to steer a meaningful life. By displaying the coexistence and intersection of blackened sequential realism overlaid on a snowy field of internalized temporal legend, the narrator assiduously lumbers to shed a ban of moonlight on the battered pages of their brash secular existence.

If you have a why to live you can bear it almost anyhow. A meaningful life can be extremely satisfying even in the midst of hardship where as a meaningless life is a terrible ordeal no matter how comfortable it is.

In the midst of joy, there’s often a quiver, a shudder of vulnerability. Rather than using that as a warning sign to practice imagining the worst-case scenario, the people who lean into joy use the quiver as a reminder to practice gratitude.

I’m just grateful that I can find and feel the edges today. I love that saying, “The center will hold.” I believe that in the midst of struggle, the center will hold if, and only if, we can feel the edges.

Every single moment of our lives asks us to be charmed, captivated, enticed, thrilled, and pleased. We don’t wait for such moments to fall out of the sky; we just put ourselves on high alert to catch these moments as they happen. After all, like certain bodily functions, discovering the holy in all things is indeed a process. It is also an impulse, like smiling, which does not await the arrival of joy but actually precedes and hastens it. Being alert to the sacred in our midst is a choice that gets more meaningful as we practice it.

And this constant access to innumerable words can lead us to see them as both too important and not important enough. On one hand, we give too much weight to words. We confuse the pursuit of justice—the slow work of building or transforming institutions and systems—with using the right hashtag or rattling off an opinion on social media or venting rage or virtue signaling. It’s not that hashtagging or using social media are irredeemable practices. But social media is never a neutral tool; it shapes how we see the world—and how we speak and act in it. Ironically, it can lead us to greater disengagement even as we consume more and more information about the world. We can become too quick to speak or write, and too slow to listen, understand, and respond with depth and creative action. The omnipresence of words can also cheapen them and render them weightless. Now, with blogs and social media, almost anyone can be a published writer, on any subject, with the simple stroke of a key. Mass communication is constantly at our fingertips, and with it comes a temptation to rush too quickly to respond—in public, with words—to any and every event. All of us, each day, every moment, can be buried under the weight of thousands of hot takes. But in the midst of an abundance of words, we can lose our care with words; we can lose meaningful argument and wisdom.

In the midst of one of his rants against the utility Fibber mentions his “hard-earned dough,” which anyone familiar with his lack of meaningful employment might correct to “hardly-earned dough.” One source of income is mentioned in this episode: Alice’s weekly rent is $12.

The use of divination, for example, implies the claim that a meaningful connection may exist between two events (a sneeze and the future salvation of an army, to take one example from among many in Xenophon’s Anabasis) that does not stem from the events themselves, the deliberate action of human beings, or chance. Or, to refer to divine punishment for certain misdeeds, as Xenophon does very emphatically in the midst of his Hellenica, is to suggest that those deeds had consequences not stemming naturally, so to speak, from the deeds themselves. In particular, it is to deny the validity of the suggestion which seems to be conveyed by the beginning and the ending of the Hellenica: that human affairs are drawn out of their usual confusion only when, and so long as, they are directed by human prudence in the form of a competent leader at the helm.

Only on the presupposition of the Triune character of God can we solve the one and the many problem, which has plagued philosophy since the days of the pre-Socratics. Only a Trinitarian scheme brings together facts (particulars) and laws (universals) in a meaningful way. Only the Trinity gives us a way of preserving unity in the midst of diversity, and vice versa. This is because the nature of things is grounded in the nature of God. The world and the Word of God are perfectly consistent. Because God exists as a Trinity, in which unity and plurality are equally ultimate, the world he has created reflects this. Neither unity nor particularity is more fundamental than the other.

There is an important cognitive and ethical component to happiness. Our values make all the difference to whether we see ourselves as ‘miserable slaves to a baby dictator’ or as ‘lovingly nurturing a new life’. 2 As Nietzsche put it, if you have a why to live, you can bear almost any how. A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is.

There is an important cognitive and ethical component to happiness. Our values make all the difference to whether we see ourselves as ‘miserable slaves to a baby dictator’ or as ‘lovingly nurturing a new life’. As Nietzsche put it, if you have a why to live, you can bear almost any how. A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is.