Miserable Loves Company Quotes

Why do farmers farm, given their economic adversities on top of the many frustrations and difficulties normal to farming? And always the answer is: "Love. They must do it for love." Farmers farm for the love of farming. They love to watch and nurture the growth of plants. They love to live in the presence of animals. They love to work outdoors. They love the weather, maybe even when it is making them miserable. They love to live where they work and to work where they live. If the scale of their farming is small enough, they like to work in the company of their children and with the help of their children. They love the measure of independence that farm life can still provide. I have an idea that a lot of farmers have gone to a lot of trouble merely to be self-employed to live at least a part of their lives without a boss.

Another step had her backed up against the wall, and he braced his arms on both sides of her. "I'm beginning to look forward to this marriage, just so I can spend the rest of my life making you miserable." Alexandra was too angry to be intimidated. "Misery loves company, sweetheart," she shot back. "So don't think I'll be suffering mine alone." She slipped out from under his arm and marched out the door.

For the miserable find comfort in the philosophy that not on them alone has evil fallen.

I like to live always at the beginnings of life, not at their end. We all lose some of our faith under the oppression of mad leaders, insane history, pathologic cruelties of daily life. I am by nature always beginning and believing and so I find your company more fruitful than that of, say, Edmund Wilson, who asserts his opinions, beliefs, and knowledge as the ultimate verity. Older people fall into rigid patterns. Curiosity, risk, exploration are forgotten by them. You have not yet discovered that you have a lot to give, and that the more you give the more riches you will find in yourself. It amazed me that you felt that each time you write a story you gave away one of your dreams and you felt the poorer for it. But then you have not thought that this dream is planted in others, others begin to live it too, it is shared, it is the beginning of friendship and love. […] You must not fear, hold back, count or be a miser with your thoughts and feelings. It is also true that creation comes from an overflow, so you have to learn to intake, to imbibe, to nourish yourself and not be afraid of fullness. The fullness is like a tidal wave which then carries you, sweeps you into experience and into writing. Permit yourself to flow and overflow, allow for the rise in temperature, all the expansions and intensifications. Something is always born of excess: great art was born of great terrors, great loneliness, great inhibitions, instabilities, and it always balances them. If it seems to you that I move in a world of certitudes, you, par contre, must benefit from the great privilege of youth, which is that you move in a world of mysteries. But both must be ruled by faith.

Later, at the sink in our van, Mama rinsed the blue stain and the odd spiders, caterpillars, and stems from the bucket. "Not what we usually start with, but we can go again tomorrow. And this will set up nicely in about six, eight jars." The berries were beginning to simmer in the big pot on the back burner. Mama pushed her dark wooden spoon into the foaming berries and cicrcled the wall of the pot slowly. I leaned my hot arms on the table and said, "Iphy better not go tomorrow. She got tired today." I was smelling the berries and Mamaa's sweat, and watching the flex of the blue veins behind her knees. "Does them good. The twins always loved picking berries, even more than eating them. Though Elly likes her jam." "Elly doesn't like anything anymore." The knees stiffened and I looked up. The spoon was motionless. Mama stared at the pot. "Mama, Elly isn't there anymore. Iphy's changed. Everything's changed. This whole berry business, cooking big meals that nobody comes for, birthday cakes for Arty. It's dumb, Mama. Stop pretending. There isn't any family anymore, Mama." Then she cracked me with the big spoon. It smacked wet and hard across my ear, and the purple-black juice spayed across the table. She started at me, terrified, her mouth and eyes gaping with fear. I stared gaping at her. I broke and ran. I went to the generator truck and climbed up to sit by Grandpa. That's the only time Mama ever hit me and I knew I deserved it. I also knew that Mama was too far gone to understand why I deserved it. She'd swung that spoon in a tigerish reflex at blasphemy. But I believed that Arty had turned his back on us, that the twins were broken, that the Chick was lost, that Papa was weak and scared, that Mama was spinning fog, and that I was an adolescent crone sitting in the ruins, watching the beams crumble, and warming myself in the smoke from the funeral pyre. That was how I felt, and I wanted company. I hated Mama for refusing to see enough to be miserable with me. Maybe, too, enough of my child heart was still with me to think that if she would only open her eyes she could fix it all back up like a busted toy.

Misery loves company, and the miserable reach out their arms to those on whom they once turned their backs.

Epicurus founded a school of philosophy which placed great emphasis on the importance of pleasure. "Pleasure is the beginning and the goal of a happy life," he asserted, confirming what many had long thought, but philosophers had rarely accepted. Vulgar opinion at once imagined that the pleasure Epicurus had in mind involved a lot of money, sex, drink and debauchery (associations that survive in our use of the word 'Epicurean'). But true Epicureanism was more subtle. Epicurus led a very simple life, because after rational analysis, he had come to some striking conclusions about what actually made life pleasurable - and fortunately for those lacking a large income, it seemed that the essential ingredients of pleasure, however elusive, were not very expensive. The first ingredient was friendship. 'Of all the things that wisdom provides to help one live one's entire life in happiness, the greatest by far is the possession of friendship,' he wrote. So he bought a house near Athens where he lived in the company of congenial souls. The desire for riches should perhaps not always be understood as a simple hunger for a luxurious life, a more important motive might be the wish to be appreciated and treated nicely. We may seek a fortune for no greater reason than to secure the respect and attention of people who would otherwise look straight through us. Epicurus, discerning our underlying need, recognised that a handful of true friends could deliver the love and respect that even a fortune may not. Epicurus and his friends located a second secret of happiness: freedom. In order not to have to work for people they didn't like and answer to potentially humiliating whims, they removed themselves from employment in the commercial world of Athens ('We must free ourselves from the prison of everyday affairs and politics'), and began what could best have been described as a commune, accepting a simpler way of life in exchange for independence. They would have less money, but would never again have to follow the commands of odious superiors. The third ingredient of happiness was, in Epicurus's view, to lead an examined life. Epicurus was concerned that he and his friends learn to analyse their anxieties about money, illness, death and the supernatural. There are few better remedies for anxiety than thought. In writing a problem down or airing it in conversation we let its essential aspects emerge. And by knowing its character, we remove, if not the problem itself, then its secondary, aggravating characteristics: confusion, displacement, surprise. Wealth is of course unlikely ever to make anyone miserable. But the crux of Epicurus's argument is that if we have money without friends, freedom and an analysed life, we will never be truly happy. And if we have them, but are missing the fortune, we will never be unhappy.

When once to a man the human face is the human face divine, and the hand of his neighbour is the hand of a brother, then will he understand what St Paul meant when he said, "I could wish that myself were accursed from Christ for my brethren." But he will no longer understand those who, so far from feeling the love of their neighbour an essential of their being, expect to be set free from its law in the world to come. There, at least, for the glory of God, they may limit its expansive tendencies to the narrow circle of their heaven. On its battlements of safety, they will regard hell from afar, and say to each other, "Hark! Listen to their moans. But do not weep, for they are our neighbours no more." St Paul would be wretched before the throne of God, if he thought there was one man beyond the pale of his mercy, and that as much for God's glory as for the man's sake. And what shall we say of the man Christ Jesus? Who, that loves his brother, would not, upheld by the love of Christ, and with a dim hope that in the far-off time there might be some help for him, arise from the company of the blessed, and walk down into the dismal regions of despair, to sit with the last, the only unredeemed, the Judas of his race, and be himself more blessed in the pains of hell, than in the glories of heaven? Who, in the midst of the golden harps and the white wings, knowing that one of his kind, one miserable brother in the old-world-time when men were taught to love their neighbour as themselves, was howling unheeded far below in the vaults of the creation, who, I say, would not feel that he must arise, that he had no choice, that, awful as it was, he must gird his loins, and go down into the smoke and the darkness and the fire, travelling the weary and fearful road into the far country to find his brother?—who, I mean, that had the mind of Christ, that had the love of the Father?

Suppose for a moment that you were allowed to enter heaven without holiness. What would you do? What possible enjoyment could you feel there? To which of all the saints would you join yourself, and by whose side would you sit down? Their pleasures are not your pleasures, their tastes not your tastes, their character not your character. How could you possibly be happy, if you had not been holy on earth? Now perhaps you love the company of the light and the careless, the worldly-minded and the covetous, the reveller and the pleasure-seeker, the ungodly and the profane. There will be none such in heaven. Now perhaps you think the saints of God too strict and particular, and serious. You rather avoid them. You have no delight in their society. There will be no other company in heaven. Now perhaps you think praying, and Scripture-reading, and hymn singing, dull and melancholy, and stupid work—a thing to be tolerated now and then, but not enjoyed. You reckon the Sabbath a burden and a weariness; you could not possibly spend more than a small part of it in worshipping God. But remember, heaven is a never-ending Sabbath. The inhabitants thereof rest not day or night, saying, “Holy, holy, holy, Lord God Almighty” and singing the praise of the Lamb. How could an unholy man find pleasure in occupation such as this? Think you that such an one would delight to meet David, and Paul, and John, after a life spent in doing the very things they spoke against? Would he take sweet counsel with them, and find that he and they had much in common?—Think you, above all, that he would rejoice to meet Jesus, the Crucified One, face to face, after cleaving to the sins for which He died, after loving His enemies and despising His friends? Would he stand before Him with confidence, and join in the cry, “This is our God; we have waited for Him, we will be glad and rejoice in His salvation”? (Isa. xxv. 9.) Think you not rather that the tongue of an unholy man would cleave to the roof of his mouth with shame, and his only desire would be to be cast out! He would feel a stranger in a land he knew not, a black sheep amidst Christ’s holy flock. The voice of Cherubim and Seraphim, the song of Angels and Archangels and all the company of heaven, would be a language he could not understand. The very air would seem an air he could not breathe. I know not what others may think, but to me it does seem clear that heaven would be a miserable place to an unholy man. It cannot be otherwise. People may say, in a vague way, “they hope to go to heaven;” but they do not consider what they say. There must be a certain “meetness for the inheritance of the saints in light.” Our hearts must be somewhat in tune. To reach the holiday of glory, we must pass through the training school of grace. We must be heavenly-minded, and have heavenly tastes, in the life that now is, or else we shall never find ourselves in heaven, in the life to come.

The Heiligenstadt Testament" Oh! ye who think or declare me to be hostile, morose, and misanthropical, how unjust you are, and how little you know the secret cause of what appears thus to you! My heart and mind were ever from childhood prone to the most tender feelings of affection, and I was always disposed to accomplish something great. But you must remember that six years ago I was attacked by an incurable malady, aggravated by unskillful physicians, deluded from year to year, too, by the hope of relief, and at length forced to the conviction of a lasting affliction (the cure of which may go on for years, and perhaps after all prove impracticable). Born with a passionate and excitable temperament, keenly susceptible to the pleasures of society, I was yet obliged early in life to isolate myself, and to pass my existence in solitude. If I at any time resolved to surmount all this, oh! how cruelly was I again repelled by the experience, sadder than ever, of my defective hearing! — and yet I found it impossible to say to others: Speak louder; shout! for I am deaf! Alas! how could I proclaim the deficiency of a sense which ought to have been more perfect with me than with other men, — a sense which I once possessed in the highest perfection, to an extent, indeed, that few of my profession ever enjoyed! Alas, I cannot do this! Forgive me therefore when you see me withdraw from you with whom I would so gladly mingle. My misfortune is doubly severe from causing me to be misunderstood. No longer can I enjoy recreation in social intercourse, refined conversation, or mutual outpourings of thought. Completely isolated, I only enter society when compelled to do so. I must live like art exile. In company I am assailed by the most painful apprehensions, from the dread of being exposed to the risk of my condition being observed. It was the same during the last six months I spent in the country. My intelligent physician recommended me to spare my hearing as much as possible, which was quite in accordance with my present disposition, though sometimes, tempted by my natural inclination for society, I allowed myself to be beguiled into it. But what humiliation when any one beside me heard a flute in the far distance, while I heard nothing, or when others heard a shepherd singing, and I still heard nothing! Such things brought me to the verge of desperation, and well-nigh caused me to put an end to my life. Art! art alone deterred me. Ah! how could I possibly quit the world before bringing forth all that I felt it was my vocation to produce? And thus I spared this miserable life — so utterly miserable that any sudden change may reduce me at any moment from my best condition into the worst. It is decreed that I must now choose Patience for my guide! This I have done. I hope the resolve will not fail me, steadfastly to persevere till it may please the inexorable Fates to cut the thread of my life. Perhaps I may get better, perhaps not. I am prepared for either. Constrained to become a philosopher in my twenty-eighth year! This is no slight trial, and more severe on an artist than on any one else. God looks into my heart, He searches it, and knows that love for man and feelings of benevolence have their abode there! Oh! ye who may one day read this, think that you have done me injustice, and let any one similarly afflicted be consoled, by finding one like himself, who, in defiance of all the obstacles of Nature, has done all in his power to be included in the ranks of estimable artists and men. My brothers Carl and [Johann], as soon as I am no more, if Professor Schmidt be still alive, beg him in my name to describe my malady, and to add these pages to the analysis of my disease, that at least, so far as possible, the world may be reconciled to me after my death. I also hereby declare you both heirs of my small fortune (if so it may be called). Share it fairly, agree together and assist each other. You know that any

If such lovely creatures were miserable, it was less strange that I, an imperfect and solitary being, should be wretched. Yet why were these gentle being unhappy? They possessed a delightful house (for such it was in my eyes) and every luxury; they had a fire to warm them when chill, and delicious viands when hungry; they were dressed in excellent clothes; and, still more, they enjoyed one another's company and speech, interchanging each day looks of affection and kindness. What did their tears imply? Did they really express pain?

To love is to lose, Sam. Unfortunately, it’s just that simple. Maybe not today but someday. Maybe not when she’s too young and you’re too young, but you see that being old doesn’t help. Maybe not your wife or your girlfriend or your mother, but you see that friends die, too. I could not spare you this any more than I could spare you puberty. It is the inevitable condition of humanity. It is exacerbated by loving but also simply by leaving your front door, by seeing what’s out there in the world, by inventing computer programs that help people. You are afraid of time, Sam. Some sadness has no remedy. Some sadness you can’t make better.” “So what the hell do I do?” “Be sad.” “For how long?” “Forever.” “But then why isn’t everyone walking around miserable all the time?” “Because ice cream still tastes good. And sunny and seventy-five is still a lovely day. And funny movies make you laugh, and work is sometimes fulfilling, and a beer with a friend is nice. And other people love you too.” “And that’s enough?” “There is no enough. You are the paragon of animals, my love. You aspire to such greatness, to miracle, to newness and wonder. And that’s great. I’m so proud of you. But you forgot about the part that’s been around for time immemorial. Love, death, loss. You’ve run up against it. And there’s no getting around or over it. You stop and build your life right there at the base of that wall. But it’s okay. That’s where everyone else is too. Everyone else is either there or on their way. There is no other side, but there’s plenty of space there to build a life and plenty of company. Welcome to the wall, Sam.

And what shall we say of the man Christ Jesus? Who, that loves his brother, would not, upheld by the love of Christ, and with a dim hope that in the far-off time there might be some help for him, arise from the company of the blessed, and walk down into the dismal regions of despair, to sit with the last, the only unredeemed, the Judas of his race, and be himself more blessed in the pains of hell, than in the glories of heaven? Who, in the midst of the golden harps and the white wings, knowing that one of his kind, one miserable brother in the old-world-time when men were taught to love their neighbor as themselves, was howling unheeded far below in the vaults of the creation, who, I say, would not feel that he must arise, that he had no choice, that, awful as it was, he must gird his loins, and go down into the smoke and the darkness and the fire, traveling the weary and fearful road into the far country to find his brother?—who, I mean, that had the mind of Christ, that had the love of the Father?

But how am I to get over the ten or twelve days that must yet elapse before they go? Yet why so long for their departure? When they are gone how shall I get through the months or years of my future life, in company with that man—my greatest enemy—for none could injure me as he has done? Oh! when I think how fondly, how foolishly I have loved him, how madly I have trusted him, how constantly I have laboured, and studied, and prayed, and struggled for his advantage; and how cruelly he has trampled on my love, betrayed my trust, scorned my prayers and tears, and efforts for his preservation—crushed my hopes, destroyed my youth's best feelings, and doomed me to a life of hopeless misery—as far as man can do it—it is not enough to say that I no longer love my husband—I hate him! The word stares me in the face like a guilty confession, but it is true: I hate him—I hate him!—But God have mercy on his miserable soul!—and make him see and feel his guilt—I ask no other vengeance! if he could but fully know and truly feel my wrongs, I should be well avenged; and I could freely pardon all; but he is so lost, so hardened in his heartless depravity that, in this life, I believe he never will.

Beth nodded, wiping her tears away with her sleeve. She supposed she ought to be glad about that – she certainly didn’t want Harry to be here at the shelter for ages, all miserable in a little run. But she didn’t want anyone else to have him either! He was hers. She’d only had him for two months, when her dad broke the news to her that his company was sending him to America for three years. At first it had seemed so exciting, going to live in New York, but almost at once she’d thought of Harry. Would he like it there? And then Dad had said he couldn’t come. That it would be too difficult with quarantine, and they would be living in a city flat that wouldn’t be suitable for a dog. Harry had to stay behind, and since they had no one to leave him with, he had to go to the shelter – a home for unwanted dogs. Which didn’t seem fair, because Beth did want him, very much. “We’ll write to you, to let you know when Harry’s settled with a new owner,” Sally promised. “Really soon. I know he’s going to find a lovely home.” Beth wanted to shout out that he had a lovely home, but she nodded, and her dad led her out, which was good, because she was crying so much she couldn’t see. Harry whimpered, calling after her and scrabbling at the wire door. Beth was crying! There was something wrong, and she was going away from him. He howled for two hours, and then he was so exhausted he fell asleep. When he woke up, she still hadn’t come back.

Celebrating something?” she asked. A wicked smile formed on his lips, showing off his dimples. “Just a good night’s sleep.” She smiled, too, though not without some reservation. Just what kind of person had they partnered with? A thief and an arsonist? Camille placed a napkin in her lap and devoured a slice of buttered toast. Oscar hadn’t returned from his walk until well after dark the night before. Camille had already turned down the lamps, pulled the blankets up to her ears, and buried her head in her pillow to avoid having to speak to or see him. “Oscar.” She felt her pulse rise. “What I said to you yesterday was miserable.” He kept his attention on his eggs. “I didn’t mean to be so thoughtless. I was just trying to avoid your question.” Oscar finished chewing. “I’m sorry, too,” he whispered. “So what about Randall don’t you want to talk about?” The fork slipped between her damp fingers, and she set it on the rim of the plate. “It’s just…I haven’t talked about it with anyone. I don’t really know how to put it.” She wanted to be desperately in love with Randall and not just fond of him. She didn’t want to need to marry Randall; she just wanted to want to. It had been her father’s greatest hope for her-and for the company. There was no way to explain it all to Oscar, though, without going into her father’s poor finances. As she drew her palm into her lap, it left a handprint of sweat on the lacquered cherry table. Oscar eyed the evaporating mark. “What are you so nervous about?” She massaged the healed wound on her temple. It still ached, but she couldn’t stop feeling for it each time she thought of her father. “If you were about to be married, wouldn’t you be nervous?” she asked. He took a sip of his black tea. “Nothing to be nervous about if you’re marrying the right person.” Camille dumped a spoonful of sugar into her tea. She knew she shouldn’t have bothered asking anyone, especially not a man. Oscar stopped, his forkful of eggs halfway to his mouth. “Are you rethinking the wedding?” Camille choked on a bite of toast. “No!” she said, hammering out a cough. “Of course not.

Misery loves company.  If I’m going to be miserable, it’s about damn time I had some company.

Looking at the rain through my window, I can’t find an answer to this merciless solitude— The same solitude that sprouts from my eyes, A bittersweet tear which haunts me like a shadow. During evenings like this my life is about sad memories. At times I believe you’re so evil, but at end of the day you make the effort to change what my mind tells. Why don’t you turn away and let me find the love that I need? I hope you will never abandon my life and when that beautiful day comes I am going to thank you for being my lovely company. You! Eternal loneliness that poisons me- Don’t feel miserable due to these words, I only use you to drown my sorrows, to not die alone in omission.

Believers should be the happiest of people, for we know God, His wonderful love, covenant promises, abundant pardon, strong comfort, and abiding presence. We have sorrows, but no reason to be miserable. Although tempted to enjoy the company and pleasures of worldly people, God’s grace makes believers different from them and allows us to derive our enjoyment from Scripture and the Holy Spirit, which promote holiness in us. On judgment day we will escape the wrath of God, and discover how He has watched over us in love all our days. How does this encourage you to follow Christ?

If you aren’t careful who you’re sharing your struggle with, you may unintentionally give Flockers the opportunity to make feast of your hopes and dreams. Flockers are negative people. They are people who discourage you from believing you will overcome. Flockers are miserable and they love company. Avoid the Flockers. God instructs us to seek Godly counsel. Share your faith fight with someone who will give you inspiration and encouragement from scripture. Talk to another sower. Someone who knows and understands what you face and will offer wise advice and aid.

Misery doesn’t just love miserable company; misery helps alleviate the misery in the company.

Miserly loves companies.

I understand conditions may not be all rosy and that some sales cultures are not ideal. Regardless, your job is to bring your A-game every day. This is not accounting. We can’t just show up and do our jobs well regardless of how miserable we are. Salespeople just going through the motions can’t possibly operate at peak output. If it’s that bad, find another job. Believe me, if you can sell, there are plenty of companies that would love to have you. If it isn’t that bad, engage your heart and bring a winning attitude to the team and the rest of the company.

Mid May 2012 Dearest Andy, After all these years, you have not changed. You’ll always be the Valet I’ve grown to love and adore. When I read your email, I can hear the sound of your voice as it was so long ago. Although we are miles apart, I continue to feel you close to my heart. After our separation, I looked for a ‘big brother’ and lover like you and failed miserably, until Walter came into my life. He inquires about you persistently. I think he is hoping for a triplet relationship, similar to the one we shared with Oscar. He thinks highly of you. Walter is very similar to you, in that you both know that you are gods who could do no wrong. In the majority of cases, that is how I remember you. Of course we both have our shortcomings, as humans do. The wonderful times we shared definitely overshadowed the negative moments. I fear that having two alpha males in the same house will be a disaster because you’ll both be competing for power and lording your masculinity over me. That’s scary! LOL! That said, my partner and I discuss you frequently. The difference between you two is that he fully supports the writing of my memoirs while you, my friend, have made it clear that writing about my adolescent life experiences isn’t a good idea. I respect both your differing opinions, but this is something I will have to decide on my own. I sincerely believe that now is the moment to tell my story and I will tell it without hurting or exposing anyone unnecessarily. I’ve changed the names of the schools, the society, and, of course, the people that played an important role in my young life. Do you remember when we were in Las Vegas working on “Sacred Sex In Sacred Places”? The Count told us that Howard Hughes was in town and you dragged me along for an audience with the tycoon? You desperately wanted an apprenticeship in his aerodynamics engineering company. I remember the episode well. That experience is definitely worth documenting in my memoirs. We will have many opportunities to reminisce, but for now I am simply happy that we are communicating regularly. Tell me more about yourself in your next correspondence. I love you and miss you. Wishing you all the best! Young.

After this manner conceive that a flatterer differs from a friend: for it often happens to both that they engage in the same employments and the same associations; but the one differs from the other in use, in the end, and in the disposition of the soul: for the friend considers that which appears to him to be good to belong also in common to his friend; and, whether this proves to be painful or pleasant, he partakes equally of it with him; but the flatterer, following his own desires, conducts the association to his own advantage. The friend desires an equality of good, the flatterer his own private good. The one aspires after equal honour in virtue, the other after superiority in pleasure. The one in conversation desires an equal freedom of speech, the other servile submission. The one loves truth in association, the other deception; and the one looks to future emolument, but the other to present delight. The one requires to be reminded of his good actions, the other wishes them to be involved in oblivion. The one takes care of the possessions of his friend, as of things common, the other destroys them, as being the property of another. The company of a friend in prosperity is most opportune, and in calamity is most equal; but a flatterer can never be satiated with prosperity, and in adversity he is never to be seen. Friendship is laudable, flattery detestable; for friendship attends to equality of retribution, but this flattery mutilates: for he who pays servile attention to another through indigence, that his wants may be supplied, so far as he does not receive an equal submission in return, will reprobate the inequality. A friend, when his friendship is concealed, is unhappy; on the contrary, a flatterer is miserable when is flattery is not concealed. Friendship when tried is strengthened, flattery is confuted, by time. Friendship requires not to be corroborated by advantage, but flattery cannot subsist without profit; and if men have any communion with the divinities, the pious man is a friend to divinity, but the superstitious is a flatterer of divinity; and the pious man is blessed, but the superstitious is miserable.

9 Surefire Signs Your Colleagues Are Toxic Resigned specialist Greg Baer, M.D. once oversaw one of the busiest eye-surgery hones in the nation. However regardless of every one of his achievements and riches, he felt unfilled and miserable which prompted his close suicide. In his look for enduring satisfaction, he took in the extraordinary rule that have prompted the respectable mission of The Real Love® Company which he established: “We educate the genuine significance of adoration, supplanting annoyance and perplexity with peace and trust in singular lives and connections.” Presently a fruitful writer, speaker and business visionary for about two decades, the book that truly got my consideration is Real Love in the Workplace: Eight Principles for Consistently Effective Leadership in Business. In his second standard of “Individuals Behave Badly Because They Don’t Feel Loved,” Dr. Baer says that an absence of bona fide cherish in individuals, particularly those in administration parts, prompts an unfortunate quest for power and control over others. “When we can control the conduct of other individuals, we encounter an impression of energy that quickly gives us a snapshot of alleviation from our deplorable feeling of sadness.” He includes, “The vast majority of us mishandle control each day, yet we don’t remember it since this conduct is so regular in our way of life. Dangerous work practices to know. With a specific end goal to recognize the harsh practices of energy that upsets steadfast laborers and transforms the working environment into a smothering, fear-based weight cooker, Dr. Baer records a few dangerous practices that we may as of now know about, however don’t commonly connect with the power he discusses. It’s a great opportunity to give careful consideration – do any of these look commonplace? 1. Chatter. At the point when individuals discuss others behind their backs, says Dr. Baer, they’re in a position to hurt them and apply control over their notorieties. While you’re tattling companions or associates won’t let it be known, they appreciate that sentiment control and ought to be managed quickly. 2. Withholding data. Dr. Baer cautions of such a person who controls or accumulates data: “You’ve had the experience of requiring data from somebody who delighted in keeping it from you, or who distributed out one piece at any given moment. Your disappointment gave the other individual a sentiment control.” 3. Spilling privileged insights. Dr. Baer expresses, “Huge numbers of us want to share insider facts, in light of the fact that in those minutes we control the discussion.” As soon as you hear the words “Need to hear a mystery?” leave a colleague’s mouth, that is a reasonable cautioning sign you’re working with a dangerous individual. 4. Manhandle of expert. Focus on your administrator. Many mishandle their positional specialist to scare individuals into doing what they need, or to concur with them notwithstanding when the group knows there’s a superior game-plan. A few chiefs neglect to appoint intentionally to control every one of the choices, even the littlest ones. Dr. Baer says, “That approach is wasteful and a misuse of administration, however it gives the supervisor a sentiment (control). 5. Smothering inventiveness. At the point when chiefs pound the immense thoughts originating from their workers that will enhance an item or the business in some respect, it gives them a genuine feeling of energy, at the cost of withdrawing and demotivating their representatives. 6. Feedback. Dr. Baer states, “Discovering deficiency with others is such a simple hobby, and for those with a requirement for control, each twisted incurred is a wellspring of awesome fulfillment.

Your time with him is telling. The nice girl sits in a chair after a week of knowing the guy, bored out of her mind as he does something that interests him. He may be watching sports on TV, cleaning his fishing gear, strumming his guitar, or working on his car. She is miserable but doesn’t say a peep. Instead, she tries to make the best of it and twiddles her thumbs politely, just so she can be in his company.

But wait a minute! Doesn’t misery love company? Actually it does. Miserable people like to be around others who are just as annoyed with life as they are. But this quality does not make them like these people more. Someone who feels miserable enjoys

I, the undersigned, in the Presence of God and of all the Company of Heaven, having considered the Infinite Mercy of His Heavenly Goodness toward me, a most miserable, unworthy creature, whom He has created, preserved, sustained, delivered from so many dangers, and filled with so many blessings; having above all considered the incomprehensible mercy and loving kindness with which this most Good God has borne with me in my sinfullness, leading me so tenderly to repentance, and waiting so patiently for me till this (present) year of my life, notwithstanding all my ingratitude, disloyalty, faithlessness, by which I have delayed Him, and despising His Grace, have offended Him anew: and further, remembering that in my Baptism I was solemnly and happily dedicated to God as His child, and that in defiance of the profession then made in my name, I have so often miserably profaned my gifts, turning them against God’s Divine Majesty: I, now coming to myself prostrate in heart an soul before the Throne of His Justice, acknowledge and confess I am duly accused and convicted of treason against His Majesty, and guilty of the Death and Passion of Jesus Christ, by reason of the sins I have committed, for which He died, bearing the reproach of the Cross; so that I deserve nothing else save eternal damnation.

It was agreed that to stay with one person your whole life was to not only prevent life experience, but have a miserable elder life by having to stay with another ugly old-looking person. If you stayed single forever, however, one wouldn’t have to lie and say to their wrinkly, crooked-backed lover, “Good morning, beautiful.” Thus, everyone pretty much died alone. At least they died honestly. But these people did not live honestly. At some point, every person once wished to tell that morning lie—to be soothed and supported by an unconditional, unwavering agreement during the cold ends of one’s life. A lie of attraction in exchange for company, they theorized. But they missed the point. Marriage in one’s elder life isn’t to lie and say, “Good morning, beautiful,” but to joke and say, “Good morning, ugly.

Suppose for a moment that you were allowed to enter heaven without holiness. What would you do? What possible enjoyment could you feel there? To which of all the saints would you join yourself, and by whose side would you sit down? Their pleasures are not your pleasures, their tastes not your tastes, their character not your character. How could you possibly be happy, if you had not been holy on earth? Now perhaps you love the company of the light and the careless, the worldly-minded and the covetous, the reveller and the pleasure-seeker, the ungodly and the profane. There will be none such in heaven. Now perhaps you think the saints of God too strict and particular, and serious. You rather avoid them. You have no delight in their society. There will be no other company in heaven. Now perhaps you think praying, and Scripture-reading, and hymn singing, dull and melancholy, and stupid work—a thing to be tolerated now and then, but not enjoyed. You reckon the Sabbath a burden and a weariness; you could not possibly spend more than a small part of it in worshipping God. But remember, heaven is a never-ending Sabbath. The inhabitants thereof rest not day or night, saying, “Holy, holy, holy, Lord God Almighty” and singing the praise of the Lamb. How could an unholy man find pleasure in occupation such as this? Think you that such an one would delight to meet David, and Paul, and John, after a life spent in doing the very things they spoke against? Would he take sweet counsel with them, and find that he and they had much in common?—Think you, above all, that he would rejoice to meet Jesus, the Crucified One, face to face, after cleaving to the sins for which He died, after loving His enemies and despising His friends? Would he stand before Him with confidence, and join in the cry, “This is our God; we have waited for Him, we will be glad and rejoice in His salvation”? (Isa. xxv. 9.) Think you not rather that the tongue of an unholy man would cleave to the roof of his mouth with shame, and his only desire would be to be cast out! He would feel a stranger in a land he knew not, a black sheep amidst Christ’s holy flock. The voice of Cherubim and Seraphim, the song of Angels and Archangels and all the company of heaven, would be a language he could not understand. The very air would seem an air he could not breathe. I know not what others may think, but to me it does seem clear that heaven would be a miserable place to an unholy man.

Stress is a factor that can contribute to an increased risk of having a heart attack. Do not associate or surround yourself with people who are lacking. The cliché of miserable loves company is true.

These islands were so lovely that it was hard to be alone on them - it was no that I required company, but rather that I wished that someone else had been there to see them: I wanted another witness, someone to share them with. If the place had been miserable I would have coped.