Purchase Happiness Quotes

Money will not purchase happiness for the man who has no concept of what he wants.

The white man's happiness cannot be purchased by the black man's misery.

Surely Love is a wonderful thing. It is more precious than emeralds, and dearer than fine opals. Pearls and pomegranates cannot buy it, nor is it set forth in the marketplace. It may not be purchased of the merchants, for can it be weighed out in the balance for gold.

Fidelity purchased with money, money can destroy.

What I do maintain is that success can only be one ingredient in happiness, and is too dearly purchased if all the other ingredients have been sacrificed to obtain it.

Endeavoring to purchase something we think beautiful may in fact be the most unimaginative way of dealing with the longing it excites in us, just as trying to sleep with someone may be the bluntest response to a feeling of love.

Happiness in a tablet. This is our world. Prozac. Daxil. Xanax. Billions are spent to advertise such drugs. And billions are spent purchasing them. You don't even need a specific trauma, just 'general depression' is enough, or anxiety, as if sadness is as treatable as the common cold.

While a common reaction to seeing a thing of beauty is to want to buy it, our real desire may be not so much to own what we find beautiful as to lay permanent claim to the inner qualities it embodies. Owning such an object may help us realise our ambition of absorbing the virtues to which it alludes, but we ought not to presume that those virtues will automatically or effortlessly begin to rub off on us through tenure. Endeavouring to purchase something we think beautiful may in fact be the most unimaginative way of dealing with the longing it excites in us, just as trying to sleep with someone may be the bluntest response to a feeling of love. What we seek, at the deepest level, is inwardly to resemble, rather than physically possess, the objects and places that touch us through their beauty.

OMG! Look at that! They’re ALL wearing the same butt-ugly ensemble! Wait, don’t tell me. They were giving them away for free with a purchase of a McDonald’s Happy Meal!

Money will not purchase happiness for the man who has no concept of what he wants: money will not give him a code of values, if he’s evaded the knowledge of what to value, and it will not provide him with a purpose, if he’s evaded the choice of what to seek. Money will not buy intelligence for the fool, or admiration for the coward, or respect for the incompetent.

If you know how to be happy with the wonders of life that are already there for you to enjoy, you don't need to stress your mind and your body by striving harder and harder, and you don't need to stress this planet by purchasing more and more stuff. The Earth belongs to our children. We have already borrowed too much from it, from them; and the way things have been going, we're not sure we'll be able to give it back to them in decent shape. And who are our children, actually? They are us, because they are our own continuation. So we've been shortchanging our own selves. Much of our modern way of life is permeated by mindless overborrowing. The more we borrow, the more we loser. That's why it's critical that we wake up and see we don't need to do that anymore. What's already available in the here and now is plenty for us to be nourished, to be happy. Only that kind of insight will get us, each one of us, to stop engaging in the compulsive, self-sabotaging behaviors of our species. We need a collective awakening. One Buddha is not enough. All of us have to become Buddhas in order for our planet to have a chance. Fortunately, we have the power to wake up, to touch enlightenment from moment to moment, in our very own ordinary and, yes, busy lives. So let's start right now. Peace is your every breath.

No one has to know until we adopt in a few years. I’m sure there are loads of damn babies waiting for parents to buy them. We will be fine.” I know she hasn’t accepted my offer of marriage, or even being in a relationship with me, but I hope she doesn’t use this opportunity to remind me of that. She laughs softly. “Damn babies? Please tell me you don’t think there is a store somewhere downtown where you walk in and purchase a baby?” She lifts her hand to her mouth to stop herself from laughing at me. “There isn’t?” I joke. “What’s Babies ‘R’ Us, then?” “Oh my goodness!” She tilts her head back in laughter. I reach across the small space between us and grab hold of her hand. “If that damn store isn’t full of babies, lined up, ready for purchase, than I’m suing for false advertisement.

Happiness is never found in materialistic things; it exists in things that cannot be physically possessed. Therefore, happiness is priceless. It can never be purchased.

Money can buy some things to create happiness, but it can never buy happiness.

Happiness is never found in materialistic things; it exists in things that cannot be physically possessed. Therefore, happiness is priceless. It can never be purchased. Love is happiness.

Depression is now ten times as prevalent as it was in 1960, and it strikes at a much younger age. The mean age of a person’s first episode of depression forty years ago was 29.5, while today it is 14.5 years. This is a paradox, since every objective indicator of well-being—purchasing power, amount of education, availability of music, and nutrition—has been going north, while every indicator of subjective well-being has been going south. How is this epidemic to be explained?

Nothing whatsoever but the love of Jesus could have made me face these difficulties and others which followed, for I had to purchase my happiness by heavy trials.

Perhaps happiness is in the eyes of our loved ones and we only need to look, to put on some music, take their hand and dance. It's not something we can truly own. We certainly can't purchase it.

Looking back on their past decisions about whether to purchase experiences, 83 percent of people sided with Mark Twain, reporting that their biggest single regret was one of inaction, of passing up the chance to buy an experience when the opportunity came along.

Though most tourists accepted the occasional comic misadventure, it was important to them that overall their vacation should be pleasant. When you spend money on a holiday you are essentially purchasing happiness: if you don't enjoy yourself you will feel defrauded.

I am come, young ladies, in a very moralizing strain, to observe that our pleasures in this world are always to be paid for, and that we often purchase them at a great disadvantage, giving ready-monied actual happiness for a draft on the future, that may not be honored.

But the 8-hour workday is too profitable for big business, not because of the amount of work people get done in eight hours (the average office worker gets less than three hours of actual work done in 8 hours) but because it makes for such a purchase-happy public. Keeping free time scarce means people pay a lot more for convenience, gratification, and any other relief they can buy. It keeps them watching television, and its commercials. It keeps them unambitious outside of work. We’ve been led into a culture that has been engineered to leave us tired, hungry for indulgence, willing to pay a lot for convenience and entertainment, and most importantly, vaguely dissatisfied with our lives so that we continue wanting things we don’t have. We buy so much because it always seems like something is still missing.

We are not paying taxes, we are investing in our society. We are purchasing quality of life. The key to understanding the high levels of well-being in Denmark is the welfare model’s ability to reduce risk, uncertainty, and anxiety among its citizens and to prevent extreme unhappiness.

I was born a slave; but I never knew it till six years of happy childhood had passed away. My father was a carpenter, and considered so intelligent and skilful in his trade, that, when buildings out of the common line were to be erected, he was sent for from long distances, to be head workman. On condition of paying his mistress two hundred dollars a year, and supporting himself, he was allowed to work at his trade, and manage his own affairs. His strongest wish was to purchase his children; but, though he several times offered his hard earnings for that purpose, he never succeeded.

[E]xperiences give more happiness in part because they have greater social value: Most activities that cost more [...] are things to do with other people, but expensive material possessions are often purchased in part to impress other people. Activities connect us to others; objects often separate us.

Citizens, the nineteenth century is great, but the twentieth century will be happy. Then, there will be nothing more like the history of old, we shall no longer, as to-day, have to fear a conquest, an invasion, a usurpation, a rivalry of nations, arms in hand, an interruption of civilization depending on a marriage of kings, on a birth in hereditary tyrannies, a partition of peoples by a congress, a dismemberment because of the failure of a dynasty, a combat of two religions meeting face to face, like two bucks in the dark, on the bridge of the infinite; we shall no longer have to fear famine, farming out, prostitution arising from distress, misery from the failure of work and the scaffold and the sword, and battles and the ruffianism of chance in the forest of events. One might almost say: There will be no more events. We shall be happy. The human race will accomplish its law, as the terrestrial globe accomplishes its law; harmony will be re-established between the soul and the star; the soul will gravitate around the truth, as the planet around the light. Friends, the present hour in which I am addressing you, is a gloomy hour; but these are terrible purchases of the future. A revolution is a toll. Oh! the human race will be delivered, raised up, consoled! We affirm it on this barrier. Whence should proceed that cry of love, if not from the heights of sacrifice? Oh my brothers, this is the point of junction, of those who think and of those who suffer; this barricade is not made of paving-stones, nor of joists, nor of bits of iron; it is made of two heaps, a heap of ideas, and a heap of woes. Here misery meets the ideal. The day embraces the night, and says to it: 'I am about to die, and thou shalt be born again with me.' From the embrace of all desolations faith leaps forth. Sufferings bring hither their agony and ideas their immortality. This agony and this immortality are about to join and constitute our death. Brothers, he who dies here dies in the radiance of the future, and we are entering a tomb all flooded with the dawn.

He is the devotee who is jealous of none, who is a fount of mercy, who is without egotism, who is selfless, who treats alike cold and heat, happiness and misery, who is ever forgiving, who is always contented, whose resolutions are firm, who has dedicated mind and soul to God, who causes no dread, who is not afraid of others, who is free from exultation, sorrow and fear, who is pure, who is versed in action and yet remains unaffected by it, who renounces all fruit, good or bad, who treats friend and foe alike, who is untouched by respect or disrespect, who is not puffed up by praise, who does not go under when people speak ill of him, who loves silence and solitude, who has a disciplined reason. Such devotion is inconsistent with the existence at the same time of strong attachments. 18. We thus see that to be a real devotee is to realize oneself. Self-realization is not something apart. One rupee can purchase for us poison or nectar, but knowledge or devotion cannot buy us salvation or bondage. These are not media of exchange. They are themselves the thing we want. In other words, if the means and the end are not identical, they are almost so. The extreme of means is salvation. Salvation of the Gita is perfect peace.

There was something beautiful in someone trying to purchase happiness for a dying woman via a three-dollar box of french fries. I remember hoping that one dally someone would buy me french fries if that's all I wanted, even if he knew they'd be no good in the end. I remember understanding what love really is.It didn't hurt; it didn't ignore your prayers, didn't seem to not care that your mom was dying. It didn't leave you wondering what you did wrong. Love tried to make you happy, even if it was useless. Love would do you anything to make you happy.

As soon as I had believed that financial security purchased emotional security, I'd lived a dependent, conditional life. Now I realize that rather than mortgage myself for a dream life on a layaway plan, I prefer the rather nice kind of life I've stumbled into. My desire for a double oven has less to do with signaling that I belong to a certain class or have reached a type of perfection and more to do with the fact that I haven't figured out how to make a pot roast and an apple pie at the same time. So I make the pie ahead of time and reheat it. I think it was Mark Twain who said, 'Happiness is wanting what you have, not having what you want.' I tell my kids this, hoping they will learn to balance the act of pursuing with the act of savoring.

The vision of the ideal life that we've been taught in the West, which is gaining ever more purchase in China and India and elsewhere, feeds the system we need to undo. Go to school in order to get a degree in order to get a job in order to earn money so you can try to buy happiness because your life sucks, then retire and die: this is not meaningful living.

Link purchases with good experiences.

For to possess you and then lose you is to purchase a moment's happiness with an eternity of regrets

Contentment is a pearl of great price, and whoever procures it at the expense of ten thousand desires makes a wise and a happy purchase.

Money can enhance your life in many ways but it cannot purchase the essential things that make up a happy life.

Your job is to help your customers get the most out of their purchase and feel like they have gotten true value for their money.

The pursuit and purchase of physical possessions will never fully satisfy our desire for happiness.

An extreme sense of duty seems to many people to be a kind of disease – a masochistic need for self-punishment, perhaps, or a kind of depression that makes its sufferer feel unworthy of pleasure...In fact, some do-gooders are happy, some are not. The happy ones are happy for the same reasons anyone is happy – love, work, purpose. It is do-gooders’ unhappiness that is different – a reaction not only to humiliation and lack of love and the other usual stuff, but also to knowing that the world is filled with misery, and that most people do not really notice or care, and that, try as they might, they cannot do much about either of those things. What do-gooders lack is not happiness but innocence. They lack that happy blindness that allows most people, most of the time, to shut their minds to what is unbearable. Do-gooders have forced themselves to know, and keep on knowing, that everything they do affects other people, and that sometimes (though not always) their joy is purchased with other people’s joy. And, remembering that, they open themselves to a sense of unlimited, crushing responsibility.

Such refinements, under the odious name of luxury, have been severely arraigned by the moralists of every age; and it might perhaps be more conducive to the virtue, as well as happiness, of mankind, if all possessed the necessaries, and none the superfluities, of life. But in the present imperfect condition of society, luxury, though it may proceed from vice or folly, seems to be the only means that can correct the unequal distribution of property. The diligent mechanic, and the skilful artist, who have obtained no share in the division of the earth, receive a voluntary tax from the possessors of land; and the latter are prompted, by a sense of interest, to improve those estates, with whose produce they may purchase additional pleasures.

Now an infinite happiness cannot be purchased by any price less than that which is infinite in value; and infinity of merit can only result from a nature that is infinitely divine or perfect

The majority of any society comprised, Smith knew, not landlords or merchants, but "servants, laborers, and workmen of different kinds," who derived their income from wages. Their welfare was the prime concern of economic policy, as Smith conceived it. "No society can surely be flourishing and happy, of which the far greater part of the members are poor and miserable," he wrote. "It is but equity, besides, that they who feed, clothe and lodge the whole body of the people should have such a share of the produce of their own labour as to be themselves tolerably well fed, clothed, and lodged." The chief economic concern of the legislator, in Smith's view, ought to be the purchasing power of wages, since that was the measure of the material well-being of the bulk of the population. (p. 64)

But money is only a tool. It will take you wherever you wish, but it will not replace you as the driver. It will give you the means for the satisfaction of your desires, but it will not provide you with desires. Money is the scourge of the men who attempt to reverse the law of causality—the men who seek to replace the mind by seizing the products of the mind. “Money will not purchase happiness for the man who has no

Link purchases with good experiences. I had saved money for a new favorite chair but waited until I had published my first book to get it. That way, the chair reminds me of something that was an important accomplishment for me. We can apply the same thing to that special sweater or that pair of nice woolen socks. Save for them—but wait until you have that really hyggelig experience: you want to be reminded of it when you pull them on.

But the 8-hour workday is too profitable for big business, not because of the amount of work people get done in eight hours (the average office worker gets less than three hours of actual work done in 8 hours) but because it makes for such a purchase-happy public. Keeping free time scarce means people pay a lot more for convenience, gratification, and any other relief they can buy. It keeps them watching television, and its commercials. It keeps them unambitious outside of work.

Tears streamed down my face. I was so happy I wanted to shout it from the rooftop. But at the same time I knew that that afternoon's downpour would have made the slate tiles so slippery that achieving any kind of purchase would have been impossible.

It's always the next pay raise, the next purchase, the next place you move to or go on holiday which will make you happy. The credit crunch could have been a moment to reflect on that. We in the West can do something that no people in history have done: we can show the world that we know when we have enough. As the planet runs out of resources, due mainly to the fact that everyone on it wants to live a lifestyle equivalent to those of us in the West, this lesson would have the potential to save the world.

Money will not purchase happiness for the man who has no concept of what he wants: money will not give him a code of values, if he’s evaded the knowledge of what to value, and it will not provide him with a purpose, if he’s evaded the choice of what to seek. Money will not buy intelligence for the fool, or admiration for the coward, or respect for the incompetent. The man who attempts to purchase the brains of his superiors to serve him, with his money replacing his judgment, ends up by becoming the victim of his inferiors.

Perhaps you don’t need telling that self-help books, the modern-day apotheosis of the quest for happiness, are among the things that fail to make us happy. But, for the record, research strongly suggests that they rarely much help. This is why, among themselves, some self-help publishers refer to the ‘eighteen-month rule’, which states that the person most likely to purchase any given self-help book is someone who, within the previous eighteen months, purchased a self-help book – one that evidently didn’t solve all their problems.

As UC Berkeley economics professor Brad DeLong put it to me: You get famine if the price of food spikes far beyond that of some people's means. This can be because food is short, objectively. This can be because the rich have bid the resources normally used to produce food away to other uses. You also get famine when the price of food is moderate if the incomes of large groups collapse.... In all of this, the lesson is that a properly functioning market does not seek to advance human happiness but rather to advance human wealth. What speaks in the market is money: purchasing power. If you have no money, you have no voice in the market. The market acts as if it does not know you exist and does not care whether you live or die. DeLong describes a marketplace that leaves people to die - not out of malice , but out of indifference.

Abdullah Ibn Dinar relates, "Once I was walking with the Caliph Omar near Mecca when we met a shepherd's slave-boy driving his flock. Omar said to him, "Sell me a sheep." The boy answered, "They are not mine, but my master's." Then, to try him, Omar said, "Well, you can tell him that a wolf carried one off, and he will know nothing about it." "No, he won't," said the boy, "but God will." Omar then wept, and, sending for the boy's master, purchased him and set him free, exclaiming, "For this saying thou art free in this world and shalt be free in the next." There

The white man’s happiness cannot be purchased by the black man’s misery. Virtue cannot prevail among the white people, by its destruction among the black people, who form a part of the whole community. It is evident that the white and black “must fall or flourish together.” In the light of this great truth, laws ought to be enacted, and institutions established — all distinctions, founded on complexion, ought to be repealed, repudiated, and forever abolished — and every right, privilege, and immunity, now enjoyed by the white man, ought to be as freely granted to the man of color.

Now suddenly he had intimations of destiny; he could see that life had a secret geometry on which his rational mind had no purchase. But even as he was overcome with a desire to subdue his reason and find happiness, he also sensed that - for the moment at least - his yearning for happiness was not yet strong enough.

The socialist project is not just to create better living standards, but to create collective joy. It is a response to the loneliness, alienation, and deep sadness that occurs when everything is commodified and people are left on their own, without communal ties or collective support, to satisfy themselves through the purchase of consumer goods.

Although people often believe that happiness is just one more purchase away, the truth is that the more things one accumulates, then the more baggage they must carry each day of their life. If you are tired of living a lifestyle based upon the acquisition of material belongings, then here are the benefits you will enjoy by switching to minimalism.

The coach passed by many buildings of this sort, which would no doubt be little palaces to the occupants, who had escaped from Cockbill Street and Pigsty Hill and all the other neighbourhoods where people still dreamed that they could ‘better themselves’, an achievement that might be attained, oh happy day, when they had ‘a little place of their own’. It was an inspiring dream, if you didn’t look too deeply into words like mortgage and repayments and repossession and bankruptcy, and the lower middle classes of Ankh-Morpork, who saw themselves as being trodden on by the class above and illegally robbed by the one below, lined up with borrowed money to purchase, by instalments, their own little Oi Dong

Maybe money couldn’t buy you happiness; however, it was still a mood-altering, life-changing, addictive substance. It could purchase you not only pleasure, Harriet had discovered, but ease, patience, convenience. A kind of sunny outlook and frictionless existence where your path through any difficulties could always be smoothed by its liberal application.

I think that the people who cling to the resentment and try to place blame on other people end up being unhappy for the rest of their lives. And the smart ones, the ones who focus on themselves and how to make their lives better and richer, and learn to forgive and forget things they had no control over, are the people who end up living happy, productive lives. They are fulfilled.

The United States is the most prosperous nation in the world, and yet our citizenship has been comprehensively reduced to consumerism... Buy and ye shall be happy. But what have we truly purchased? In the words of my favorite poet, Henry David Thoreau, “The mass of men lead lives of quiet desperation,” our lives prostrate at the altar of the false gods of our instant-gratification society.

Perhaps you are repulsed by me. Well, perhaps you are the one with the problem, not I. Perhaps you are the repulsive one. Perhaps you have never cared enough about anything in your life to weep at its loss. If that is the case, it is I who pity you. You will go through your brutish existence experiencing the small pleasures of taking things that are not yours, going places you are not welcome, sticking your elbow into the legally purchased space of another. Then you will die. Congratulations: That is your life. I hope you are happy with it. I hope you don’t regret, on your deathbed, that you never felt love, or joy, or loss. Yes, loss. There is a profound sweet melancholy in the experience of loss. It is the most delectable and pungent spice on the spice rack of life. Too bad you won’t taste it, buddy. I guess it doesn’t go with burgers and beer.

But in this latter event the cause probably lies in a lack of self-confidence due to early misfortune. The man who feels himself unloved may take various attitudes as a result. He may make desperate efforts to win affection, probably by means of exceptional acts of kindness. In this, however, he is very likely to be unsuccessful, since the motive of the kindnesses is easily perceived by their beneficiaries, and human nature is so constructed that it gives affection most readily to those who seem least to demand it. The man, therefore, who endeavors to purchase affection by benevolent actions becomes disillusioned by experience of human ingratitude. It never occurs to him that the affection which he is trying to buy is of far more value than the material benefits which he offers as its price, and yet the feeling that this is so is at the basis of his actions.

Here is another vignette of medieval England. John and Agnes Page, from a village in Kent, took John Pistor to the manor court. Agnes Page had purchased John Pistor’s wife in exchange for a pig worth 3 shillings; John Pistor was happy with the arrangement for a while, but eventually he asked that his wife be returned to him on payment of 2 shillings. The bargain was agreed, but Pistor did not pay the sum. The jury found against him.

Americans think New Yorkers are property obsessed, but clearly they haven’t lived a day in Hong Kong. In this part of the world, a man isn’t a man until he is a homeowner. His entire life leads up to the singular moment when he hands over the down-payment check and puts his signature on the triplicate purchase agreement. All the good grades and job promotions he has received are mere preparation; and every source of happiness - marriage, children and retirement - depends on it.

Given an area of law that legislators were happy to hand over to the affected industries and a technology that was both unfamiliar and threatening, the prospects for legislative insight were poor. Lawmakers were assured by lobbyists a) that this was business as usual, that no dramatic changes were being made by the Green or White papers; or b) that the technology presented a terrible menace to the American cultural industries, but that prompt and statesmanlike action would save the day; or c) that layers of new property rights, new private enforcers of those rights, and technological control and surveillance measures were all needed in order to benefit consumers, who would now be able to “purchase culture by the sip rather than by the glass” in a pervasively monitored digital environment. In practice, somewhat confusingly, these three arguments would often be combined. Legislators’ statements seemed to suggest that this was a routine Armageddon in which firm, decisive statesmanship was needed to preserve the digital status quo in a profoundly transformative and proconsumer way. Reading the congressional debates was likely to give one conceptual whiplash. To make things worse, the press was—in 1995, at least—clueless about these issues. It was not that the newspapers were ignoring the Internet. They were paying attention—obsessive attention in some cases. But as far as the mainstream press was concerned, the story line on the Internet was sex: pornography, online predation, more pornography. The lowbrow press stopped there. To be fair, the highbrow press was also interested in Internet legal issues (the regulation of pornography, the regulation of online predation) and constitutional questions (the First Amendment protection of Internet pornography). Reporters were also asking questions about the social effect of the network (including, among other things, the threats posed by pornography and online predators).

studies are beginning to show that our ability to appreciate the intrinsic value of generosity, sharing and selflessness is central to maximizing our well-being. MAKING HOMO ECONOMICUS HAPPY When this theory is applied to people, Becker argues that we become Homo economicus in a very specific way: Everyone is a producer of his or her own happiness. We obtain our own utility, to use his language, “through the productive activity of combining purchased market goods and services with some of the house hold’s own time.

The secret to happiness is elusive because it is a paradoxical truth. To gain happiness, you must first cease pursuing it. Things perceived to provide happiness are like shiny, pretty bubbles that lure us this way and that way, chasing after their glossy buoyancy. But once they are handled, they “pop”—empty—vanishing along with the hope that happiness could ever be captured. Happiness cannot be caught or won or purchased or even handled. Happiness simply forms like a rainbow in the kindest and most grateful hearts.

Surely," Siddhartha laughed, "surely I have travelled for my amusement. For what else? I have gotten to know people and places, I have received kindness and trust, I have found friendship. Look, my dear, if I had been Kamaswami, I would have travelled back, being annoyed and in a hurry, as soon as I had seen that my purchase had been rendered impossible, and time and money would indeed have been lost. But like this, I've had a few good days, I've learned, had joy, I've neither harmed myself nor others by annoyance and hastiness. And if I'll ever return there again, perhaps to buy an upcoming harvest, or for whatever purpose it might be, friendly people will receive me in a friendly and happy manner, and I will praise myself for not showing any hurry and displeasure at that time. So, leave it as it is, my friend, and don't harm yourself by scolding! If the day will come, when you will see: this Siddhartha is harming me, then speak a word and Siddhartha will go on his own path. But until then, let's be satisfied with one another.

Counterintuitive Case Study #3: Things or Experiences?: You have $1000. You can buy something to keep, or use it for an experience (trip, concert). Most assume the object will provide happiness for longer than a fleeting experience. Again, wrong. A study found that the happiness levels are equal at first, but as time goes by, people’s satisfaction with their material purchases decreased, whereas it increased for their experiences. In other words, people’s memories of experiences made them happier longer than owning objects.

I imagine a hierarchy of happiness; first purchased in the 1970s, a couple would sit here, dining on meals cooked from brand-new recipe books, eating and drinking from wedding china like proper grown-ups. They’d move to the suburbs after a couple of years; the table, too small to accommodate their growing family, passes on to a cousin newly graduated and furnishing his first flat on a budget. After a few years, he moves in with his partner and rents the place out. For a decade, tenants eat here, a whole procession of them, young people mainly, sad and happy, sometimes alone, sometimes with friends, lovers. They’d serve fast food here to fill a gap, or five stylish courses to seduce, carbohydrates before a run and chocolate pudding for broken hearts. Eventually, the cousin sells up and the house clearance people take the table away. It languishes in a warehouse, spiders spinning silk inside its unfashionable rounded corners, bluebottles laying eggs in the rough splinters. It’s given to another charity. They gave it to me, unloved, unwanted, irreparably damaged. Also the table.

Compare sin with hell, and you shall see that sin is worse. Torment has it emphasis in hell, yet nothing there is as bad as sin. Hell is of God's making, but sin is none of His making. Sin is the devil's creature. The torments of hell are a burden only to the sinner, but sin is a burden to God: (Amos 2:13) In the torments of hell there is something that is good, namely, the execution of divine justice. There is justice to be found in hell, but sin is a piece of the highest injustice. It would rob God of His glory, Christ of His purchase, the soul of its happiness.

The truest form of beauty lies within us, emanating from the depths of our souls and shining through our eyes. It is not something that can be purchased or attained through physical means, but rather it is a reflection of how we feel on the inside. When we are happy, content, and at peace with ourselves, that inner beauty radiates outwards, illuminating our entire being. It is a beacon of light, drawing others in and making them feel the same sense of warmth and joy. It is in these moments that we truly radiate beauty, and we become a shining example for others to follow.

When anxious subjects are shown happy, neutral and angry faces on a computer screen, their attention is drawn to the angry faces signaling a potential threat Conversely, good moods broaden attention and make people inclined to seek out information and novelty. In one study, participants in good moods sought more variety when choosing among packaged foods, such as crackers, soup, and snacks. Moods have the power to influence behavior because they have such wide purchase on the body and mind. They affect what we notice, our levels of alertness and energy, and what goals we choose.

But first, I want you to over-spend on junk one last time. Take your credit card or store card, walk into any shop you choose and buy something you don’t need with money you don’t have. As you hand the card to the cashier, focus on how you’re feeling. Is it giving you pleasure? Does it make you feel good? As you punch your PIN into the card reader, concentrate on your emotions. Is this expenditure giving you a buzz? Is it making you happy? When you get home with your purchase, unpack it and hold it. Are you happy with it? Be aware of exactly how this purchase has made you feel. Stripped of the brainwashing that previously told you this sort of spending gave you pleasure, you can recognise what an empty, meaningless act it is to spend money you don’t have on something you don’t need.

DAY 10 Finding Contentment But godliness with contentment is a great gain. 1 Timothy 6:6 HCSB Everywhere we turn, or so it seems, the world promises us contentment and happiness. We are bombarded by messages offering us the “good life” if only we will purchase products and services that are designed to provide happiness, success, and contentment. But the contentment that the world offers is fleeting and incomplete. Thankfully, the contentment that God offers is all encompassing and everlasting. Happiness depends less upon our circumstances than upon our thoughts. When we turn our thoughts to God, to His gifts, and to His glorious creation, we experience the joy that God intends for His children. But, when we focus on the negative aspects of life—or when we disobey God’s commandments—we cause ourselves needless suffering. Do you sincerely want to be a contented Christian? Then set your mind and your heart upon God’s love and His grace. Seek first the salvation that is available through a personal relationship with Jesus Christ, and then claim the joy, the contentment, and the spiritual abundance that God offers His children. When you accept rather than fight your circumstances, even though you don’t understand them, you open your heart’s gate to God’s love, peace, joy, and contentment. Amy Carmichael Oh, what a happy soul I am, although I cannot see! I am resolved that in this world, contented I will be. Fanny Crosby If I could just hang in there, being faithful to my own tasks, God would make me joyful and content. The responsibility is mine, but the power is His. Peg Rankin The key to contentment is to consider. Consider who you are and be satisfied with that. Consider what you have and be satisfied with that. Consider what God’s doing and be satisfied with that. Luci Swindoll Jesus Christ is the One by Whom, for Whom, through Whom everything was made. Therefore, He knows what’s wrong in your life and how to fix it. Anne Graham Lotz God is everything that is good and comfortable for us. He is our clothing that for love wraps us, clasps us, and all surrounds us for tender love. Juliana of Norwich

But you do just the opposite. You strengthen your thought-waves. You are seized by worthless thoughts and you co-operate with them. You are sitting alone, there is nothing to do and you start thinking of fighting the coming election. The dream begins! Nothing will please you short of reaching the president’s chair. You have become a president in your dream. There are felicitations and you are enjoying them thoroughly! You never stop to think – what kind of stupidity is this! What are you doing? You are just giving energy to worthless fantasies. Your mind is filled with useless illusions of this kind. The constant flow of dreams eats up a large amount of your energy. It is not for free! You purchase it at the cost of your life. If we examine human life in detail, we will find that ninety-nine percent of the life is lost in fruitless dreams like this. Some dream of wealth, others of power, and others of various conquests. What will you gain even if you attain them all? Thought-waves are nothing but dreams. Do not strengthen them. When the dream starts running within, shake yourself and break the dream as quickly as you can.

Gossip, even malicious rumors, are worth more than the most expensive publicity campaign in the world. What alarmed me most in the course of my stay in the United States was the habit of spending enormous sums of money in order to achieve so little real luxury. America represents the triumph of quantity over quality. Mass production triumphs; men and women both prefer to buy a multitude of mediocre things rather than a smaller number, carefully chosen. The American woman, faithful to the ideal of optimism with the United States seems to have made its rule of life, spends money entirely in order to gratify the collective need to buy. She prefers three new dresses to one beautiful one and does not linger over a choice, knowing perfectly well that her fancy will be of short duration and the dress which she is in the process of buying will be discarded very soon. The prime need of fashion is to please and attract. Consequently this attraction cannot be born of uniformity, the mother of boredom. Contemporary elegance is at once simple and natural. Since there is no patience where vanity is concerned, any client who is kept waiting considers it a personal insult. The best bargain in the world is a successful dress. It brings happiness to the woman who wears it and it is never too dear for the man who pays for it. The most expensive dress in the world is a dress which is a failure. It infuriates the woman who wears it and it is a burden to the man who pays for it. In addition, it practically always involves him in the purchase of a second dress much more expensive - the only thing that can blot out the memory of the first failure. Living in a house which does not suit you is like wearing someone else's clothes. There will always be women who cling to a particular style of dress because they wore it during the time of their greatest happiness, but white hair is the only excuse for this type of eccentricity. The need for display, which is dormant in all of us, can express itself nowadays in fashion and nowhere else. The dresses of this collection may be worn by only a few of the thousands of women who read and dream about them, but high fashion need not be directly accessible to everyone: it need only exist in the world for its influence to be felt.

To you, O Blessed Joseph, we have recourse in our affliction, and having implored the help of your most holy spouse, we now, with hearts filled with confidence, earnestly beg you to take us under your protection. Through that sacred bond of charity which united you to the Immaculate Virgin Mother of God, and by that fatherly love with which you embraced the Child Jesus, we humbly beg you to look graciously upon the beloved inheritance which Jesus Christ purchased by his blood, and to aid us in our necessities with your power and strength. Defend, O most watchful guardian of the Holy Family, the chosen children of Jesus Christ. Keep from us, O most loving father, all blight of error and corruption. Aid us from on high, most valiant defender, in this conflict with the powers of darkness. And just as you once saved the Child Jesus from mortal danger, so now defend God’s Holy Church from the snares of the enemy and from all adversity. Shield us by your constant protection, so that, supported by your example and strengthened by your help, we may be able to live a virtuous life, die a happy death, and obtain everlasting bliss in heaven. Amen.11

It seems that in the kingdom of Heaven, the cosmic lottery works in reverse; in the kingdom of Heaven, all of our notions of the lucky and the unlucky, the blessed and the cursed, the haves and the have-nots, are turned upside down. In the kingdom of Heaven, the last will be first and the first will be last. In India, I realised that while the poor and oppressed certainly deserve my compassion and help, they do not need my pity. Widows and orphans and lepers and untouchables enjoy special access to the Gospel that I do not have. They benefit immediately from the Good News that freedom is found not in retribution but in forgiveness, that real power belongs not to the strong but to the merciful, that joy comes not from wealth but from generosity. The rest of us have to get used to the idea that we cannot purchase love or fight for peace or find happiness in high positions. Those of us who have never suffered are at a disadvantage because Jesus invites His followers to fellowship in His suffering. In fact, the first thing Jesus did in His sermon on the mount was to mess with our assumptions about the cosmic lottery. In Luke’s account, Jesus says, "Blessed are you who are poor for yours is the Kingdom of God. Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh. But woe to you who are rich, for you have already received your comfort. Woe to you who are well-fed now, for you will go hungry. Woe to you who laugh now, for you will mourn and weep.” (Luke 6:20-21; 24-25) It seems that the kingdom of God is made up of the least of these. To be present among them is to encounter what the Celtic saints called “thin spaces”, places or moments in time in which the veil separating heaven and earth, the spiritual and the material, becomes almost transparent. I’d like to think that I’m a part of this kingdom, even though my stuff and my comforts sometimes thicken the veil. Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control – these are God things, and they are available to all, regardless of status or standing. Everything else is just extra, and extra can be a distraction. Extra lulls us into the complacency and tricks us into believing that we need more than we need. Extra makes it harder to distinguish between God things and just things.

The redeemed have all their objective good in God. God himself is the great good which they are brought to the possession and enjoyment of by redemption. He is the highest good, and the sum of all that good which Christ purchased. God is the inheritance of the saints; he is the portion of their souls. God is their wealth and treasure, their food, their life, their dwelling place, their ornament and diadem, and their everlasting honor and glory. They have none in heaven but God; he is the great good which the redeemed are received to at death, and which they are to rise to at the end of the world. The Lord God, he is the light of the heavenly Jerusalem; and is the 'river of the water of life' that runs, and the tree of life that grows, 'in the midst of the paradise of God'. The glorious excellencies and beauty of God will be what will forever entertain the minds of the saints, and the love of God will be their everlasting feast. The redeemed will indeed enjoy other things; they will enjoy the angels, and will enjoy one another: but that which they shall enjoy in the angels, or each other, or in anything else whatsoever, that will yield them delight and happiness, will be what will be seen of God in them.8

Citizens, the nineteenth century is great, but the twentieth century will be happy. Then, there will be nothing more like the history of old, we shall no longer, as to-day, have to fear a conquest, an invasion, a usurpation, a rivalry of nations, arms in hand, an interruption of civilization depending on a marriage of kings, on a birth in hereditary tyrannies, a partition of peoples by a congress, a dismemberment because of the failure of a dynasty, a combat of two religions meeting face to face, like two bucks in the dark, on the bridge of the infinite; we shall no longer have to fear famine, farming out, prostitution arising from distress, misery from the failure of work and the scaffold and the sword, and battles and the ruffianism of chance in the forest of events. One might almost say: There will be no more events. We shall be happy. The human race will accomplish its law, as the terrestrial globe accomplishes its law; harmony will be re-established between the soul and the star; the soul will gravitate around the truth, as the planet around the light. Friends, the present hour in which I am addressing you, is a gloomy hour; but these are terrible purchases of the future. A revolution is a toll. Oh! the human race will be delivered, raised up, consoled!

Americans today enjoy a prosperity like no other people in human history. So if money produces pleasure and pleasure produces happiness, we should be the happiest people ever assembled on this planet. The fact is, we are not. How can this be? This is the question New Republic editor Gregg Easterbrook addresses in his provocative book The Progress Paradox: How Life Gets Better While People Feel Worse. Easterbrook reviews the extraordinary progress made since the time of our great-great grandparents: Average life expectancy has increased dramatically; we are far healthier, without the threat of dreaded diseases like polio and smallpox; the typical American adult has twice the purchasing power his or her parents had in 1960, with the quality of life immeasurably improved.[11] We ought to be very happy, Easterbrook concludes. Yet Americans rank number sixteen in a survey of the happiest people in the world. (Nigerians rank number one.)[12] Americans tell pollsters that the country is on the wrong course, that their parents had it better than they do, that people feel incredibly stressed out. More people are popping Prozac and Zoloft pills; the number of people clinically depressed has increased tenfold in the post–World War II era. Remember the paradoxes we talked about earlier? Well, here is another: Life is better, but we feel worse.

VIN RESISTED THE URGE TO PICK at her noblewoman’s dress. Even after a half week of being forced to wear one—Sazed’s suggestion—she found the bulky garment uncomfortable. It pulled tightly at her waist and chest, then fell to the floor with several layers of ruffled fabric, making it difficult to walk. She kept feeling as if she were going to trip—and, despite the gown’s bulk, she felt as if she were somehow exposed by how tight it was through the chest, not to mention the neckline’s low curve. Though she had exposed nearly as much skin when wearing normal, buttoning shirts, this seemed different somehow. Still, she had to admit that the gown made quite a difference. The girl who stood in the mirror before her was a strange, foreign creature. The light blue dress, with its white ruffles and lace, matched the sapphire barrettes in her hair. Sazed claimed he wouldn’t be happy until her hair was at least shoulder-length, but he had still suggested that she purchase the broochlike barrettes and put them just above each ear. “Often, aristocrats don’t hide their deficiencies,” he had explained. “Instead, they highlight them. Draw attention to your short hair, and instead of thinking you’re unfashionable, they might be impressed by the statement you are making.” She also wore a sapphire necklace—modest by noble standards, but still worth more than two hundred boxings. It was complemented by a single ruby bracelet for accentuation. Apparently, the current fashion dictated a single splash of a different color to provide contrast. And it was all hers,

Mindy runs to the DVD player and delicately places the disk in the holder and presses play. “Will you sit in this chair, please, Princess Mindy?” I ask, bowing deeply at the waist. Mindy giggles as she replies, ”I guess so.” After Mindy sits down, I take a wide-tooth comb and start gently combing out her tangles. Mindy starts vibrating with excitement as she blurts, “Mr. Jeff, you’re gonna fix my hair fancy, ain’t you?” “We’ll see if a certain Princess can hold still long enough for me to finish,” I tease. Immediately, Mindy becomes as still as a stone statue. After a couple of minutes, I have to say, “Mindy, sweetheart, it’s okay to breathe. I just can’t have you bouncing, because I’m afraid it will cause me to pull your hair.” Mindy slumps down in her chair just slightly. “Okay Mr. Jeff, I was ascared you was gonna stop,” she whispers, her chin quivering. I adopt a very fake, very over-the-top French accent and say, “Oh no, Monsieur Jeff must complete Princess Mindy’s look to make the Kingdom happy. Mindy erupts with the first belly laugh I’ve heard all day as she responds, “Okay, I’ll try to be still, but it’s hard ‘cause I have the wiggles real bad.” I pat her on the shoulder and chuckle as I say, “Just try your best, sweetheart. That’s all anyone can ask.” Kiera comes screeching around the corner in a blur, plunks her purse on the table, and says breathlessly, “Geez-O-Pete, I can’t believe I’m late for the makeover. I love makeovers.” Kiera digs through her purse and produces two bottles of nail polish and nail kit. “It’s time for your mani/pedi ma’am. Would you prefer Pink Pearl or Frosted Creamsicle? Mindy raises her hand like a schoolchild and Kiera calls on her like a pupil, “I want Frosted Cream toes please,” Mindy answers. “Your wish is my command, my dear,” Kiera responds with a grin. For the next few minutes, Mindy gets the spa treatment of her life as I carefully French braid her hair into pigtails. As a special treat, I purchased some ribbons from the gift shop and I’m weaving them into her hair. I tuck a yellow rose behind her ear. I don my French accent as I declare, “Monsieur Jeffery pronounces Princess Mindy finished and fit to rule the kingdom.” Kiera hands Mindy a new tube of grape ChapStick from her purse, “Hold on, a true princess never reigns with chapped lips,” she says. Mindy giggles as she responds, “You’re silly, Miss Kiera. Nobody in my kingdom is going to care if my lips are shiny.” Kiera’s laugh sounds like wind chimes as she covers her face with her hands as she confesses, “Okay, you busted me. I just like to use it because it tastes yummy.” “Okay, I want some, please,” Mindy decides. Kiera is putting the last minute touches on her as Mindy is scrambling to stand on Kiera’s thighs so she can get a better look in the mirror. When I reach out to steady her, she grabs my hand in a death grip. I glance down at her. Her eyes are wide and her mouth is opening and closing like a fish. I shoot Kiera a worried glance, but she merely shrugs. “Holy Sh — !” Mindy stops short when she sees Kiera’s expression. “Mr. Jeff is an angel for reals because he turned me into one. Look at my hair Miss Kiera, there are magic ribbons in it! I’m perfect. I can be anything I want to be.” Spontaneously, we all join together in a group hug. I kiss the top of her head as I agree, “Yes, Mindy, you are amazing and the sky is the limit for you.

The deeper minds of all ages have at all times felt sympathy for the animals because they suffer from life and yet do not possess the power to turn the thorn of suffering against itself and to understand their existence metaphysically; one is, indeed, profoundly indignant at the sight of senseless suffering. That is why there has arisen in more than one part of the earth the supposition that the bodies of animals contain the guilt-laden souls of men, so that this suffering which at first sight arouses indignation on account of its senselessness acquires meaning and significance as punishment and atonement before the seat of eternal justice. And it is, truly, a harsh punishment thus to live as an animal, beset by hunger and desire yet incapable of any kind of reflection on the nature of this life; and no harder fate can be thought of than that of the beast of prey pursued through the wilderness by the most gnawing torment rarely satisfied and even then in such a way that satisfaction is purchased only with the pain of lascerating combat with other animals or through inordinate greed and nauseating satiety. To hang on to life madly and blindly, with no higher aim than to hang on to it; not to know that or why one is being so heavily punished but, with the stupidity of a fearful desire, to thirst after precisely this punishment as though after happiness — that is what it means to be an animal; and if all nature presses towards man, it thereby intimates that man is necessary for the redemption of nature from the curse of the life of the animal, and that in him existence at last holds up before itself a mirror in which life appears no longer senseless but in its metaphysical significance.

Sometimes change in our homes has to start with a change in our thinking. There are two main types of people who are unhappy with their homes: The Overthinkers You don't love your home, and you are out and see a pretty trinket that you are drawn to. It's not expensive, it makes you happy, and for whatever reason it brings a little meaning to you. You think it's just your style. But you don't buy it because you have no idea what you will do with it. You go home to your empty house and wonder why it's so cold and uninviting. You have empty rooms and empty tables... You should go back out and purchase that little trinket. But you are afraid of making the wrong choice, so you do nothing. You think you're safe because you aren't taking any chances, but the cost of your risklessness is a non-homey home. The Underthinkers You don't love your home, and you are out and see a pretty trinket that you are drawn to. It's not expensive, it makes you happy, and for whatever reason it brings a little meaning to you. You think it's just your style. So you buy it. And you come home and cram it onto the coffee table with all of your other meaningful trinkets... But really you should take it back because you have enough trinkets. You are putting all of your time and energy into little trinkets when your walls need to be painted, or maybe your home is actually finished in a way and you are avoiding the next thing you are meant to be doing. You think it's not a big deal because it was just a few dollars and you can sell it at your next yard sale. In five years, you realize you have a part-time job purchasing trinkets and then selling them for a fraction of the price at yard sales that you don't feel like having.

Mental Accounting Alarm clocks and Christmas clubs are external devices people use to solve their self-control problems. Another way to approach these problems is to adopt internal control systems, otherwise known as mental accounting. Mental accounting is the system (sometimes implicit) that households use to evaluate, regulate, and process their home budget. Almost all of us use mental accounts, even if we’re not aware that we’re doing so. The concept is beautifully illustrated by an exchange between the actors Gene Hackman and Dustin Hoffman in one of those extra features offered on DVDs. Hackman and Hoffman were friends back in their starving artist days, and Hackman tells the story of visiting Hoffman’s apartment and having his host ask him for a loan. Hackman agreed to the loan, but then they went into Hoffman’s kitchen, where several mason jars were lined up on the counter, each containing money. One jar was labeled “rent,” another “utilities,” and so forth. Hackman asked why, if Hoffman had so much money in jars, he could possibly need a loan, whereupon Hoffman pointed to the food jar, which was empty. According to economic theory (and simple logic), money is “fungible,” meaning that it doesn’t come with labels. Twenty dollars in the rent jar can buy just as much food as the same amount in the food jar. But households adopt mental accounting schemes that violate fungibility for the same reasons that organizations do: to control spending. Most organizations have budgets for various activities, and anyone who has ever worked in such an organization has experienced the frustration of not being able to make an important purchase because the relevant account is already depleted. The fact that there is unspent money in another account is considered no more relevant than the money sitting in the rent jar on Dustin Hoffman’s kitchen counter.

Variations on a tired, old theme Here’s another example of addict manipulation that plagues parents. The phone rings. It’s the addict. He says he has a job. You’re thrilled. But you’re also apprehensive. Because you know he hasn’t simply called to tell you good news. That kind of thing just doesn’t happen. Then comes the zinger you knew would be coming. The request. He says everybody at this company wears business suits and ties, none of which he has. He says if you can’t wire him $1800 right away, he won’t be able to take the job. The implications are clear. Suddenly, you’ve become the deciding factor as to whether or not the addict will be able to take the job. Have a future. Have a life. You’ve got that old, familiar sick feeling in the pit of your stomach. This is not the child you gladly would have financed in any way possible to get him started in life. This is the child who has been strung out on drugs for years and has shown absolutely no interest in such things as having a conventional job. He has also, if you remember correctly, come to you quite a few times with variations on this same tired, old story. One variation called for a car so he could get to work. (Why is it that addicts are always being offered jobs in the middle of nowhere that can’t be reached by public transportation?) Another variation called for the money to purchase a round-trip airline ticket to interview for a job three thousand miles away. Being presented with what amounts to a no-choice request, the question is: Are you going to contribute in what you know is probably another scam, or are you going to say sorry and hang up? To step out of the role of banker/victim/rescuer, you have to quit the job of banker/victim/rescuer. You have to change the coda. You have to forget all the stipulations there are to being a parent. You have to harden your heart and tell yourself parenthood no longer applies to you—not while your child is addicted. Not an easy thing to do. P.S. You know in your heart there is no job starting on Monday. But even if there is, it’s hardly your responsibility if the addict goes well dressed, badly dressed, or undressed. Facing the unfaceable: The situation may never change In summary, you had a child and that child became an addict. Your love for the child didn’t vanish. But you’ve had to wean yourself away from the person your child has become through his or her drugs and/ or alcohol abuse. Your journey with the addicted child has led you through various stages of pain, grief, and despair and into new phases of strength, acceptance, and healing. There’s a good chance that you might not be as healthy-minded as you are today had it not been for the tribulations with the addict. But you’ll never know. The one thing you do know is that you wouldn’t volunteer to go through it again, even with all the awareness you’ve gained. You would never have sacrificed your child just so that you could become a better, stronger person. But this is the way it has turned out. You’re doing okay with it, almost twenty-four hours a day. It’s just the odd few minutes that are hard to get through, like the ones in the middle of the night when you awaken to find that the grief hasn’t really gone away—it’s just under smart, new management. Or when you’re walking along a street or in a mall and you see someone who reminds you of your addicted child, but isn’t a substance abuser, and you feel that void in your heart. You ache for what might have been with your child, the happy life, the fulfilled career. And you ache for the events that never took place—the high school graduation, the engagement party, the wedding, the grandkids. These are the celebrations of life that you’ll probably never get to enjoy. Although you never know. DON’T LET    YOUR KIDS  KILL  YOU  A Guide for Parents of Drug and Alcohol Addicted Children PART 2

Greetings and welcome to The Keltic Woodshop. Established since November of 2003 in Kansas City, Missouri, The Keltic Woodshop specializes in custom cabinetry, furniture, and unique fine wood products in a personalized old fashioned handcrafted way. We are a small shop that strives towards individual attention and detail in every item produced. The Keltic Woodshop of Kansas City specializes in the following products: Custom Cabinets and Furniture: We use worldwide exotic woods. Our custom cabinets and furniture contains Russian Birch, Brazilian Cherry, African Mahogany, Asian Teak, Knotty Pine, Walnut, Red Oak, White Oak, and Bolivian Rosewood just to name a few. Custom orders are available. Handmade Walking Sticks: Our walking sticks include handcrafted, lightweight, strong, durable, handpainted, handcarved, Handapplied finishes and stains, Alaskan Diamond Willow, Hedgeapple, Red Oak, Memosa, Spalted Birch, and Spalted Ash. Custom Made Exotic Wood Display Cases: These are handmade from hardwoods of Knotty Pine, Asian Teak, African Mahogany, Sycamore, Aniegre, African Mahogany, and Black Cherry. We will do custom orders too. Pagan and Specialty Items: We have Red Oak and White Oak Ritual Wands with gems, Washington Driftwood Healing Wands with amethyst, crystaline, and citrine points, handpainted Red Oak and Hedgeapple Viking Runes for devination. We can make custom wood boxes for your tarot cards. Customer satisfaction is our highest priority. If you are looking for unusual or exotic lumbers, then we are the shop you've been searching for. The Keltic Woodshop stands behind and gurantees each item with an owner lifetime warranty on craftsmanship of the product with a replacement, repair, or moneyback in full, no questions asked, policy. We want you happy and completely satisfied with any product you may purchase. We are not a production shop so you will find joinery of woods containing handcut dovetails, as well as mortise and tenon construction. Finishes and stains are never sprayed on, but are applied personally by hand for that quality individual touch. the-tedswoodworking.com

men having power too often misapplied it; that though we made slaves of the negroes, and the Turks made slaves of the Christians, I believed that liberty was the natural right of all men equally. This he did not deny, but said the lives of the negroes were so wretched in their own country that many of them lived better here than there. I replied, "There is great odds in regard to us on what principle we act"; and so the conversation on that subject ended. I may here add that another person, some time afterwards, mentioned the wretchedness of the negroes, occasioned by their intestine wars, as an argument in favor of our fetching them away for slaves. To which I replied, if compassion for the Africans, on account of their domestic troubles, was the real motive of our purchasing them, that spirit of tenderness being attended to, would incite us to use them kindly that, as strangers brought out of affliction, their lives might be happy among us. And as they are human creatures, whose souls are as precious as ours, and who may receive the same help and comfort from the Holy Scriptures as we do, we could not omit suitable endeavors to instruct them therein; but that while we manifest by our conduct that our views in purchasing them are to advance ourselves, and while our buying captives taken in war animates those parties to push on the war, and increase desolation amongst them, to say they live unhappily in Africa is far from being an argument in our favor. I further said, the present circumstances of these provinces to me appear difficult; the slaves look like a burdensome stone to such as burden themselves with them; and that if the white people retain a resolution to prefer their outward prospects of gain to all other considerations, and do not act conscientiously toward them as fellow-creatures, I believe that burden will grow heavier and heavier, until times change in a way disagreeable to us. The person appeared very serious, and owned that in considering their condition and the manner of their treatment in these provinces he had sometimes thought it might be just in the Almighty so to order it.

You only like white guys?” “Stop that,” I say through gritted teeth. “What?” he says, getting all serious. “It’s the truth, ain’t it?” Mrs. Peterson appears in front of us. “How’s that outline coming along?” she asks. I put on a fake smile. “Peachy.” I pull out the research I did at home and get down to business while Mrs. Peterson watches. “I did some research on the hand warmers last night. We need to dissolve sixty grams of sodium acetate and one hundred millimeters of water at seventy degrees.” “Wrong,” Alex says. I look up and realize Mrs. Peterson is gone. “Excuse me?” Alex folds his arms across his chest. “You’re wrong.” “I don’t think so.” “You think you’ve never been wrong before?” He says it as if I’m a ditzy blond bimbo, which sets my blood to way past boiling. “Sure I have,” I say. I make my voice sound high and breathless, like a Southern debutante. “Why, just last week I bought Bobbi Brown Sandwash Petal lip gloss when the Pink Blossom color would have looked so much better with my complexion. Needless to say the purchase was a total disaster,” I say. He expected to hear something like that come out of my mouth. I wonder if he believes it, or from my tone realizes I’m being sarcastic. “I’ll bet,” he says. “Haven’t you ever been wrong before?” I ask him. “Absolutely,” he says. “Last week, when I robbed that bank over by the Walgreens, I told the teller to hand over all the fifties he had in the till. What I really should have asked for was the twenties ‘cause there were way more twenties than fifties.” Okay, so he did get that I was putting on an act. And gave it right back to me with his own ridiculous scenario, which is actually unsettling because it makes us similar in some twisted way. I put a hand on my chest and gasp, playing along. “What a disaster.” “So I guess we can both be wrong.” I stick my chin in the air and declare stubbornly, “Well, I’m not wrong about chemistry. Unlike you, I take this class seriously.” “Let’s have a bet, then. If I’m right, you kiss me,” he says. “And if I’m right?” “Name it.” It’s like taking candy from a baby. Mr. Macho Guy’s ego is about to be taken down a notch, and I’m all too happy to be the one to do it.

It is not the development of material need which sets the modern vocabulary of aspiration apart from anything which has gone before, but rather the transformation of our spiritual needs. It is our spirits, not our clothes and houses and cars, that set us so radically apart from our own past and form much of the rest of the world. Imagine what we must be like to the primitive peoples who receive our attentions as anthropologists. We come upon them armed with our mastery of nature, and yet they can disarm us with the simplest metaphysical inquiry: what happen when people die? where do they go? what are the duties of the living to the dead? Their cultures are as rich in answers to these questions as our culture is rich in answers to the technical and scientific problems which baffle them. It has always been a truism of the Western bad conscience that we have purchased our mastery of nature at the price of our spirits. The conservative and romantic critique of Western progress has always used the example of the savage - rich in cosmology, poor in goods - to argue for an inverse historical relationship between the development of material and spiritual needs. Certainly this view could draw upon the dark side of the Christian theology of need. While secular optimists have trust in the permanence of spiritual need, Augustinian Christians have fixed their gaze on the nightmare of the happy slave: the being so absorbed by the material that all spiritual needs have perished. Yet human needing is historical, and who can predict what forms the needs of the spirit may take? There is a loss of nerve in the premature announcements of the death of the spirit, the easy condemnations of materialist aspiration in capitalist society. Western societies have continued the search for spiritual consolation in the only manner consistent with the freedom of the seeking subject: by making every person the judge of his own spiritual satisfaction. We have all been left to choose what we need, and we have pushed the search for private meaning to the limits of what a public language can contain if it is to continue to be a means of communication. We have Augustine's first freedom, and because we have it, we cannot have his second. We can no longer offer each other the possibility of metaphysical belonging: a shared place, sustained by faith, in a divine universe. All our belonging now is social.

O happy age, which our first parents called the age of gold! Not because of gold, so much adored in this iron age, was then easily purchased, but because those two fatal words mine and thine, were distinctions unknown to the people of those fortunate times; for all things were in common in that holy age: men, for their sustenance, needed only lift their hands and take it from the sturdy oak, whose spreading arms liberally invited them to gather the wholesome savoury fruit; while the clear springs, and silver rivulets, with luxuriant plenty, ordered them their pure refreshing water. In hollow trees, and in the clefts of rocks, the laboring and industrious bees erected their little commonwealths, that men might reap with pleasure and with ease the the sweet and fertile harvest of their toils. The tough and strenuous cork-trees did of themselves, and without other art than their native liberality, dismiss and impart their broad light bark, which served to cover these lowly huts, propped up with rough-hewn stakes, that were first built as a shelter against the inclemencies of air. All then was union, all peace, all love and friendship in the world; as yet no rude plough-share with violence to pry into the pious bowels of our mother earth, for she, without compulsion, kindly yielded from every part of her fruitful and spacious bosom, whatever might at once satisfy, sustain, and indulge her frugal children. Then was the when innocent, beautiful young sheperdesses went tripping over the hills and vales; their lovely hairs sometimes plaited, sometimes loose and flowing, clad in no other vestment but what was necessary to cover decently what modesty would always have concealed. The Tyrian dye and the rich glossy hue of silk, martyred and dissembled into every color, which are now esteemed so fine and magnificent, were unknown to the innocent plainness of that age; arrayed in the most magnificent garbs, and all the most sumptous adornings which idleness and luxury have taught succeeding pride: lovers then expressed the passion of their souls in the unaffected language of the heart, with the native plainness and sincerity in which they were conceived, and divested of all that artificial contexture, which enervates what it labours to enforce: imposture, deceit and malice had not yet crept in and imposed themselves unbribed upon mankind in the disguise of truth and simplicity: justice, unbiased either by favour or interest, which now so fatally pervert it, was equally and impartially dispensed; nor was the judge's fancy law, for then there were neither judges nor causes to be judged: the modest maid might walk wherever she pleased alone, free from the attacks of lewd, lascivious importuners. But, in this degenerate age, fraud and a legion of ills infecting the world, no virtue can be safe, no honour be secure; while wanton desires, diffused into the hearts of men, corrupt the strictest watches, and the closest retreats; which, though as intricate and unknown as the labyrinth of Crete, are no security for chastity. Thus that primitive innocence being vanished, the opression daily prevailing, there was a necessity to oppose the torrent of violence: for which reason the order of knight-hood-errant was instituted to defend the honour of virgins, protect widows, relieve orphans, and assist all the distressed in general. Now I myself am one of this order, honest friends; and though all people are obliged by the law of nature to be kind to persons of my order; yet, since you, without knowing anything of this obligation, have so generously entertained me, I ought to pay you my utmost acknowledgment; and, accordingly, return you my most hearty thanks for the same.

Happiness in a tablet. This is our world. Prozac. Paxil. Xanax. Billions are spent to advertise such drugs. And billions more are spent purchasing them. You don’t even need a specific trauma; just “general depression” or “anxiety,” as if sadness were as treatable as the common cold. I knew depression was real, and in many cases required medical attention. I also knew we overused the word. Much of what we called “depression” was really dissatisfaction, a result of setting a bar impossibly high or expecting treasures that we weren’t willing to work for. I knew people whose unbearable source of misery was their weight, their baldness, their lack of advancement in a workplace, or their inability to find the perfect mate, even if they themselves did not behave like one. To these people, unhappiness was a condition, an intolerable state of affairs. If pills could help, pills were taken. But pills were not going to change the fundamental problem in the construction. Wanting what you can’t have. Looking for self-worth in the mirror. Layering work on top of work and still wondering why you weren’t satisfied—before working some more. I knew. I had done all that. There was a stretch where I could not have worked more hours in the day without eliminating sleep altogether. I piled on accomplishments. I made money. I earned accolades. And the longer I went at it, the emptier I began to feel, like pumping air faster and faster into a torn tire.

Similarly, people are far more likely to splurge impulsively on a big luxury purchase when they receive an unexpected windfall than with savings that they have accumulated over time, even if those savings are fully available to be spent.

Waiting for an experience elicits more happiness than waiting for a material good... When we spend money on experiences, those purchases are also more associated with our identity, connection and social behavior.

The Holy Spirit, the messenger of so great a happiness, like Noah’s dove with an olive-branch, flies, at the appointed moment of grace, to the elect, and effectually offers and brings home to them the peace decreed by the Father, and purchased by Christ: hence peace is said to be by the Holy Ghost, Rom. 14:17.

The most important modification that must be made to a standard analysis of incentives is salience. Do the choosers actually notice the incentives they face? In free markets, the answer is usually yes, but in important cases the answer is no. Consider the example of members of an urban family deciding whether to buy a car. Suppose their choices are to take taxis and public transportation or to spend ten thousand dollars to buy a used car, which they can park on the street in front of their home. The only salient costs of owning this car will be the weekly stops at the gas station, occasional repair bills, and a yearly insurance bill. The opportunity cost of the ten thousand dollars is likely to be neglected. (In other words, once they purchase the car, they tend to forget about the ten thousand dollars and stop treating it as money that could have been spent on something else.) In contrast, every time the family uses a taxi the cost will be in their face, with the meter clicking every few blocks. So a behavioral analysis of the incentives of car ownership will predict that people will underweight the opportunity costs of car ownership, and possibly other less salient aspects such as depreciation, and may overweight the very salient costs of using a taxi.* An analysis of choice architecture systems must make similar adjustments.

In the meantime, it is useful to end this chapter by pondering a paradox. On the one hand, as already noted, economics is replete with eulogies to freedom (particularly of the market). However, on the other hand, the type of freedom that economics textbooks talk about is compatible with the science fiction image of rows and rows of persons attached to a pleasure machine which bombards them with utility (or, to be more respectful to ordinal utility, which keeps them at the very top of their preferences ordering). Less apocalyptically, it is consistent with a society in which individuals’ ideals have been reduced to purchasing commodities in gigantic shopping complexes guided totally by cravings manufactured in elaborate marketing clinics. Perhaps the most helpful conclusion to draw from all this is that the economic textbook’s model of rational choice is the culmination of the logic unleashed on the world by the emergence and domination of market societies (see Chapter 1 again). One question is worth keeping in mind when immersed in that logic: is a happy slave (a slave of feudal masters or, today, of the advertisers) capable of being free (whatever that person’s utility level)? So, if freedom is more than just desire-fulfilment what does it mean to be free? No one has the definitive answer but here is a suggestion: individual freedom may be the capacity to act freely, not only in order to satisfy the preferences that are there already (the utility machine can do this admirably), but in order to create new and better preferences—in order to improve one’s self. We can do this only if we care about more than the indulgence of our current desires.

When you have this anointed cancer healing book or ebook, you prohibit the spirit of cancer from rising, dwelling and spreading in any part of your body. Make a righteous purchase of this Paperback and Ebook and be set free from the clutches and spread of cancer in your body. You conquer cancer, you overcome the spirit of cancer from dwelling in your body, soul, mind and life when you have this holy healing book breathed by the Holy Spirit of a Sovereign God for your peace and salvation..."Yeah, you will receive true and permanent healing from terminal illness, you will be set free from the stronghold of illnesses, suffering and all troubles for I, the Lord Your God, King of kings, Lord of lords, AM with you and around you, you are in my glory, mercy and peace, and I love you, you will not perish, you rise above, you live long my people, I have drawn you with an everlasting salvation and peace, be happy my children, I rise above for you, yeah, says the Lord God Almighty.

It is a shame that Mama doesn't use the hundreds of other fruits and vegetables and spices available from around the world. If it isn't Indian, according to her, it isn't good. I think she stared so long at the blueberries that they shriveled. The butcher gave me three whole breasts of fresh free-range chicken. All of a sudden I have become very particular about ecological vegetables and free-range chickens. If they've petted the chicken and played with it before cutting it open for my eating pleasure, I'll be happy to purchase its body parts. Even if I have a tough time understanding this ecological nonsense, I feel better for buying carrots that were grown without chemicals, and I can't come up with a good reason to deny myself that happiness. I marinated the chicken breasts in white wine and salt and pepper for a while and then grilled them on the barbecue outside. The blueberry sauce was ridiculously simple. Fry some onions in butter, add the regular green chili, ginger, garlic, and fry a while longer. Add just a touch of tomato paste along with white wine vinegar. In the end add the blueberries. Cook until everything becomes soft. Blend in a blender. Put it in a saucepan and heat it until it bubbles. In the end because G'ma wouldn't shut up about going back right away, I added, in anger and therefore in too much quantity: cayenne pepper. I felt the sauce needed a little bite... but I think I bit off more than the others could swallow. I took the grilled chicken, cut the breasts in long slices, and poured the sauce over them. I made some regularbasmatiwith fried cardamoms and some regular tomato and onion raita.I put too much green chili in the raitaas well.

It was years before I realized the sort of sadness my mother had couldn't be taken away by a new scarf or a piece of jewelry. The sadness my mother had was in her bones; it would never be vanquished, no matter how hard I tried to be happy for both of us. There was nothing I could purchase or do or even cook that would change things. Life had fundamentally let her down, it seemed, and the shade of that disappointment colored everything. There was nothing I could do to fix that.

As long as money is limited by its failure to grow on trees, we may be better off devoting our finite financial resources to purchasing frequent doses of lovely things rather than infrequent doses of lovelier things,” they write. “Indeed, across many different domains, happiness is more strongly associated with the frequency than the intensity of people’s positive affective experiences.