Satisfied And Contented Quotes

True happiness is to enjoy the present, without anxious dependence upon the future, not to amuse ourselves with either hopes or fears but to rest satisfied with what we have, which is sufficient, for he that is so wants nothing. The greatest blessings of mankind are within us and within our reach. A wise man is content with his lot, whatever it may be, without wishing for what he has not.

I have learned to seek my happiness by limiting my desires, rather than in attempting to satisfy them.

You say, 'If I had a little more, I should be very satisfied.' You make a mistake. If you are not content with what you have, you would not be satisfied if it were doubled.

London is satisfied, Paris is resigned, but New York is always hopeful. Always it believes that something good is about to come off, and it must hurry to meet it.

For if you know what you want, and will be content with it, you can be trusted. But if you do not know, your desires are limitless and no one can tell how to deal with you. Nothing satisfies an individual incapable of enjoyment.

How good one feels when one is full -- how satisfied with ourselves and with the world! People who have tried it, tell me that a clear conscience makes you very happy and contented; but a full stomach does the business quite as well, and is cheaper, and more easily obtained.

According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them. This is the aim of Buddhist meditation practices. In meditation, you are supposed to closely observe your mind and body, witness the ceaseless arising and passing of all your feelings, and realise how pointless it is to pursue them. When the pursuit stops, the mind becomes very relaxed, clear and satisfied. All kinds of feelings go on arising and passing – joy, anger, boredom, lust – but once you stop craving particular feelings, you can just accept them for what they are. You live in the present moment instead of fantasising about what might have been. The resulting serenity is so profound that those who spend their lives in the frenzied pursuit of pleasant feelings can hardly imagine it. It is like a man standing for decades on the seashore, embracing certain ‘good’ waves and trying to prevent them from disintegrating, while simultaneously pushing back ‘bad’ waves to prevent them from getting near him. Day in, day out, the man stands on the beach, driving himself crazy with this fruitless exercise. Eventually, he sits down on the sand and just allows the waves to come and go as they please. How peaceful!

The great source of both the misery and disorders of human life, seems to arise from over-rating the difference between one permanent situation and another. Avarice over-rates the difference between poverty and riches: ambition, that between a private and a public station: vain-glory, that between obscurity and extensive reputation. The person under the influence of any of those extravagant passions, is not only miserable in his actual situation, but is often disposed to disturb the peace of society, in order to arrive at that which he so foolishly admires. The slightest observation, however, might satisfy him, that, in all the ordinary situations of human life, a well-disposed mind may be equally calm, equally cheerful, and equally contented. Some of those situations may, no doubt, deserve to be preferred to others: but none of them can deserve to be pursued with that passionate ardour which drives us to violate the rules either of prudence or of justice; or to corrupt the future tranquillity of our minds, either by shame from the remembrance of our own folly, or by remorse from the horror of our own injustice.

The recipe for perpetual ignorance is: Be satisfied with your opinions and content with your knowledge.

I'll think of something," he temporized, and Horace nodded wisely, satisfied that Halt would indeed think of something. In Horace's world, that was what Rangers did best, and the best thing a warrior apprentice could do was let the Ranger get on with thinking while a warrior took care of walloping anyone who needed to be walloped along the way. He settled back in the saddle, contented with his lot in life.

It was being a runner that mattered, not how fast or how far I could run. The joy was in the act of running and in the journey, not in the destination. We have a better chance of seeing where we are when we stop trying to get somewhere else. We can enjoy every moment of movement, as long as where we are is as good as where we'd like to be. That's not to say that you need to be satisfied forever with where you are today. But you need to honor what you've accomplished, rather than thinking of what's left to be done (p. 159).

When you are discontent, you always want more, more, more. Your desire can never be satisfied. But when you practice contentment, you can say to yourself, 'Oh yes -- I already have everything that I really need.

We are sometimes dragged into a pit of unhappiness by someone else’s opinion that we do not look happy.

The abusive man’s high entitlement leads him to have unfair and unreasonable expectations, so that the relationship revolves around his demands. His attitude is: “You owe me.” For each ounce he gives, he wants a pound in return. He wants his partner to devote herself fully to catering to him, even if it means that her own needs—or her children’s—get neglected. You can pour all your energy into keeping your partner content, but if he has this mind-set, he’ll never be satisfied for long. And he will keep feeling that you are controlling him, because he doesn’t believe that you should set any limits on his conduct or insist that he meet his responsibilities.

When the mind remains the ally of our heart, and the gut is the brain's brother-at-arms, we can tackle the challenging situations, be inspirational appeasers, and stay honest to a fault. If we want to satisfy our quest for the 'real moment,' we must be honest with ourselves and honest to the others and ready to reconcile all intricate contentions. ("Quest for the real moment")

Look!You want to see? See! Feast your eyes, glut your soul on my cursed ugliness! Look at Erik's face! Now you know the face of the voice! You were not content to hear me, eh? You wanted to know what I looked like? Oh, you women are so inquisitive! Well, are you satisfied? I'm a good-looking fellow, eh?...When a woman has seen me, as you have, she belongs to me.She loves me forever! I am a kind of Don Juan, you know!...Look at me! I am Don Juan Triumphant! -Erik in The Phantom of the Opera

So in our own poor hides and from our miserable comrades we learn the nature of satiety. Satiety depends not at all on how much we eat, but on how we eat. It's the same with happiness, the very same...happiness doesn't depend on how many external blessings we have snatched from life. It depends only on our attitude toward them. There's a saying about it in the Taoist ethic: 'Whoever is capable of contentment will always be satisfied.

I wipe my face with my sleeve, laughing so hard my stomach hurts. If my entire life is like this, loud laughter and bold action and the kind of exhaustion you feel after a hard but satisfying day, I will be content.

For it is not knowing much, but realising and relishing things interiorly, that contents and satisfies the soul.

We are, not metaphorically but in very truth, a Divine work of art, something that God is making, and therefore something with which He will not be satisfied until it has a certain character. Here again we come up against what I have called the “intolerable compliment.” Over a sketch made idly to amuse a child, an artist may not take much trouble: he may be content to let it go even though it is not exactly as he meant it to be. But over the great picture of his life—the work which he loves, though in a different fashion, as intensely as a man loves a woman or a mother a child—he will take endless trouble—and would doubtless, thereby give endless trouble to the picture if it were sentient. One can imagine a sentient picture, after being rubbed and scraped and re-commenced for the tenth time, wishing that it were only a thumb-nail sketch whose making was over in a minute. In the same way, it is natural for us to wish that God had designed for us a less glorious and less arduous destiny; but then we are wishing not for more love but for less.

Laments of an Icarus The paramours of courtesans Are well and satisfied, content. But as for me my limbs are rent Because I clasped the clouds as mine. I owe it to the peerless stars Which flame in the remotest sky That I see only with spent eyes Remembered suns I knew before. In vain I had at heart to find The center and the end of space. Beneath some burning, unknown gaze I feel my very wings unpinned And, burned because I beauty loved, I shall not know the highest bliss, And give my name to the abyss Which waits to claim me as its own.

The claim to a national culture in the past does not only rehabilitate that nation and serve as a justification for the hope of a future national culture. In the sphere of psycho-affective equilibrium it is responsible for an important change in the native. Perhaps we haven't sufficiently demonstrated that colonialism is not satisfied merely with holding a people in its grip and emptying the native's brain of all form and content. By a kind of perverted logic, it turns to the past of the oppressed people, and distorts, disfigures, and destroys it. This work of devaluing pre-colonial history takes on a dialectical significance today.

Did I have a heart to be contented? Well, no, not particularly. I had a tendency to be discontented: ambitious, dissatisfied, fretful, and tough to please...It's easier to complain than to laugh, easier to yell than to joke around, easier to be demanding than to be satisfied.

Some knowledge is too heavy for children. When you are older and stronger, you can bear it. For now you must trust me to carry it for you. And I was satisfied. More than satisfied--wonderfully at peace. There were answers to mmy hard questions--for now, I was content to leave them in my father's keeping.

In the hours that followed, I learned that Ademic hand gestures did not actually represent facial expressions. It was nothing so simple as that. For example a smile can mean you're amused, happy, grateful, or satisfied. You can smile to comfort someone. You can smile because you're content or because you're in love. A grimace or a grin look similar to a smile, but they mean entirely different things. Imagine trying to teach someone how to smile. Imagine trying to describe what different smiles mean and when, precisely, to use them in conversation. It's harder than learning to walk.

Ignorance might be bliss. But self-forgetfulness is pure ecstasy.

Remember that the man who truly repents is never satisfied with his own repentance.

Lord make me satisfied with small things. Make me content to live on the outside of life. God make me love the rind!

It was this feminine conspiracy which made Southern society so pleasant. Women knew that a land where men were contented, uncontradicted ans safe in possession of unpunctured vanity was likely to be a very pleasant place for women to live. So, from the cradle to the grave, women strove to make men pleased with themselves, and the satisfied men repaid lavishly with gallantry and adoration. In fact, men willingly gave ladies everything in the world except credit for having intelligence.

Bones are patient. Bones never tire nor do they run away. When you come upon a man who has been dead many years, his bones will still be lying there, in place, content, patiently waiting, but his flesh will have gotten up and left him. Water is like flesh. Water will not stand still. It is always off to somewhere else; restless, talkative, and curious. Even water in a covered jar will disappear in time. Flesh is water. Stones are like bones. Satisfied. Patient. Dependable. Tell me, then, Alobar, in order to achieve immortality, should you emulate water or stone? Should you trust your flesh or your bones?

The trouble with knowledge, the idiosyncrasy of its particular addiction, was that it was not the same as other types of vice. Because knowledge was not chemical, was not physical or hormonal or easily within reach, someone given a taste of omniscience could never be satisfied by the contents of a bare reality without it

No, I am quite content with you, Bertie. By the way, I do dislike that name Bertie. I think I shall call you Harold. Yes, I am perfectly satisfied with you. You have many faults, of course. I shall be pointing some of them out when I am at leisure.

When Epicurus defined happiness as the supreme good, he warned his disciples that it is hard work to be happy. Material achievements alone will not satisfy us for long. Indeed, the blind pursuit of money, fame and pleasure will only make us miserable. Epicurus recommended, for example, to eat and drink in moderation, and to curb one’s sexual appetites. In the long run, a deep friendship will make us more content than a frenzied orgy. Epicurus

If I become content by having my desire satisfied, that is only self-love; but when I am contented with the hand of God and am willing to be at His disposal, that comes from my love to God.

And so, one bit one's nails, unable to find contentment in the simple beating of one's heart... one smoked, unable to be satisfied with the rhythm of one's brain...

To them, violence, power, cruelty, were the supreme capacities of men who had definitely lost their place in the universe and were much too proud to long for a power theory that would safely bring them back and reintegrate them into the world. They were satisfied with blind partisanship in anything that respectable society had banned, regardless of theory or content, and they elevated cruelty to a major virtue because it contradicted society’s humanitarian and liberal hypocrisy.

The glass ceiling of happiness is held in place by two stout pillars, one psychological, the other biological. On the psychological level, happiness depends on expectations rather than objective conditions. We don’t become satisfied by leading a peaceful and prosperous existence. Rather, we become satisfied when reality matches our expectations. The bad news is that as conditions improve, expectations balloon. Dramatic improvements in conditions, as humankind has experienced in recent decades, translate into greater expectations rather than greater contentment. If we don’t do something about this, our future achievements too might leave us as dissatisfied as ever. On

Greed is supported by an endless cast of what-ifs. Greedy people can never have enough to satisfy the need they feel in light of every conceivable eventuality.

Happiness is exercising the little freedom that we have by choosing things that create harmony in our lives.

By living a life based on wisdom and truth, one can discover the divinity of the soul, its union to the universe, the supreme peace and contentment which comes from satisfying the inner drive for self discovery.

Keep that red-haired girl of yours in the open air all summer and don't let her read books until she gets more spring into her step." This message frightened Marilla wholesomely. She read Anne's death warrant by consumption in it unless it was scrupulously obeyed. As a result, Anne had the golden summer of her life as far as freedom and frolic went. She walked, rowed, berried, and dreamed to her heart's content; and when September came she was bright-eyed and alert, with a step that would have satisfied the Spencervale doctor and a heart full of ambition and zest once more. "I just feel like studying with might and main," she declared as she brought her books down from the attic. "Oh, you good old friends, I'm glad to see your honest face once more - yes, even you, geometry.

Contentment celebrates grace. The contended heart is satisfied with the Giver and is therefore freed from craving the next gift.

So inconsiderable a thing is fortune in respect of human nature, and so insufficient to give content to a covetous mind, that an empire of that mighty extent and sway could not satisfy the ambition of two men;

If one's life is simple, contentment has to come. Simplicity is extremely important for happiness. Having few desires, feeling satisfied with what you have, is very vital: satisfaction with just enough food, clothing, and shelter to protect yourself from the elements. And finally, there is an intense delight in abandoning faulty states of mind and in cultivating helpful ones in meditation.

Infatuation doesn't last because it's conditional and conditions change, but if it's real love, it turns into mature, unconditional love, and new chemicals are released in the brain, Endorphins that make you feel warm and peaceful and satisfied and content whenever you're with the one you love.... And miserable when you're without him because if he's not there, the brain won't produce chemicals.

When you get older, you notice your sheets are dirty. Sometimes, you do something about it. And sometimes, you read the front page of the newspaper and sometimes you floss and sometimes you stop biting your nails and sometimes you meet a friend for lunch. You still crave lemonade, but the taste doesn’t satisfy you as much as it used to. You still crave summer, but sometimes you mean summer, five years ago. You remember your umbrella, you check up on people to see if they got home, you leave places early to go home and make toast. You stand by the toaster in your underwear and a big t-shirt, wondering if you should just turn in or watch one more hour of television. You laugh at different things. You stop laughing at other things. You think about old loves almost like they are in a museum. The socks, you notice, aren’t organized into pairs and you mentally make a note of it. You cover your mouth when you sneeze, reaching for the box of tissues you bought, contains aloe. When you get older, you try different shampoos. You find one you like. You try sleeping early and spin class and jogging again. You try a book you almost read but couldn’t finish. You wrap yourself in the blankets of: familiar t-shirts, caffe au lait, dim tv light, texts with old friends or new people you really want to like and love you. You lose contact with friends from college, and only sometimes you think about it. When you do, it feels bad and almost bitter. You lose people, and when other people bring them up, you almost pretend like you know what they are doing. You try to stop touching your face and become invested in things like expensive salads and trying parsnips and saving up for a vacation you really want. You keep a spare pen in a drawer. You look at old pictures of yourself and they feel foreign and misleading. You forget things like: purchasing stamps, buying more butter, putting lotion on your elbows, calling your mother back. You learn things like balance: checkbooks, social life, work life, time to work out and time to enjoy yourself. When you get older, you find yourself more in control. You find your convictions appealing, you find you like your body more, you learn to take things in stride. You begin to crave respect and comfort and adventure, all at the same time. You lay in your bed, fearing death, just like you did. You pull lint off your shirt. You smile less and feel content more. You think about changing and then often, you do.

May you always be satisfied.

A house is never small or empty, when filled with love.

Better to be happy with the cod fish in your plate now, than to linger for the taste of a tuna that is still swimming in the sea.

People think they are not satisfied with what they have but in true sense they are not satisfied with what they are.

If there is anything that may properly be called happiness here below, I am persuaded it is the union of two persons who love each other with perfect liberty, who are united by a secret inclination, and satisfied with each other's merits. Their hearts are full and leave no vacancy for any other passion; they enjoy perpetual tranquillity because they enjoy content.

Life seems so vulgar, so easily content with the commonplace things of every day, and yet it always nurses and cherishes certain higher claims in secret, and looks about for the means of satisfying them.

The happy man is satisfied with his present situation, no matter what it is, and eyes his fortune with contentment; the happy man is the one who permits reason to evaluate every condition of his existence.

content with small pleasures and yet never really satisfied!

To be satisfied with a little, is the greatest wisdom; and he that increaseth his riches, increaseth his cares; but a contented mind is a hidden treasure, and trouble findeth it not.

We must note the curious fact that people are not content with what is simple to understand, but go straight for the more complex problems which they will perhaps never grasp. What is simple to grasp is quite usable and useful, and can keep us occupied for a whole lifetime if it satisfies and stimulates us.

Diversity. Diversity satisfies our ever changing minds. It allows us to become satisfied. To become content that we are receiving what it is that we want, or need – without life becoming stale, stagnant, and repetitive. It keeps life adventurous. The not knowing. Just like when we were children..." Erik Ead, from Baby Girl, by Scot Hildreth

I am amazed at the heart of man: It possesses the substance of wisdom as well as the opposites contrary to it ... for if hope arises in it, it is brought low by covetousness: and if covetousness is aroused in it, greed destroys it. If despair possesses it, self piety kills it: and if it is seized by anger, this is intensified by rage. If it is blessed with contentment, then it forgets to be careful; and if it is filled with fear, then it becomes preoccupied with being cautious. If it feels secure , then it is overcome by vain hopes; and if it is given wealth, then its independence makes it extravagant. If want strikes it, then it is smitten by anxiety. If it is weakened by hunger, then it gives way to exhaustion; and if it goes too far in satisfying its appetites, then its inner becomes clogged up. So all its shortcomings are harmful to it, and all its excesses corrupt it.

A book can be pocketed and discarded, scrawled and torn into pages, lost and bought again. It can be dragged out from a suitcase, opened in front of you when having a snack, revived at the moment of waking, and skimmed through once again before falling asleep. It needs no notice by phone if you can’t attend the appointment fixed in the timetable. It won’t get mad if awakened from its slumber during your sleepless nights. Its message can be swallowed whole or chewed into tiny pieces. Its content lures you for intellectual Why and What adventures and it satisfies your spirit of adventure. You can get bored of it—but it won’t ever get bored of you.

Our Father, who has set a restlessness in our hearts and made us all seekers after that which we can never fully find, forbid us to be satisfied with what we make of life. Draw us from base content and set our eyes on far-off goals. Keep us at tasks too hard for us that we may be driven to Thee for strength. Deliver us from fretfulness and self-pitying; make us sure of the good we cannot see and of the hidden good in the world. Open our eyes to simple beauty all around us and our hearts to the loveliness men hide from us because we do not try to understand them. Save us from ourselves and show us a vision of a world made new.

The awakened sages call a person wise when all his undertakings are free from anxiety about results; all his selfish desires have been consumed in the fire of knowledge. 20 The wise, ever satisfied, have abandoned all external supports. Their security is unaffected by the results of their action; even while acting, they really do nothing at all. 21 Free from expectations and from all sense of possession, with mind and body firmly controlled by the Self, they do not incur sin by the performance of physical action. 22 They live in freedom who have gone beyond the dualities of life. Competing with no one, they are alike in success and failure and content with whatever comes to them. 23 They are free, without selfish attachments; their minds are fixed in knowledge. They perform all work in the spirit of service, and their karma is dissolved.

Sabine stood up, satisfied that her friends were safe and content. When she moved, Calla lifted her head. Her eyes focused in Sabine's direction. Despite the distance between them, Sabine Could have sworn Calla was looking right at her. The white wolf's ears flicked back and forth. She lifted her muzzle and howled. The sound filled Sabine with a mixture of sweetness and sorrow. The other wolves joined the song, their familiar voices blending in the winter air. Sabine watched them from another minute, then she turned and walked back to Ethan. "Everything okay?" he asked. She handed him the binoculars. "They're happy. So I'm happy." ... She turned, listening to the song carried on the stiff winter breeze. Nev's voice rose about the other wolves' as the chorus of howls wove through the air. Sabine wondered if somehow they knew she was here, and if they might be saying good-bye or if they were asking her to stay.

Harness the imagination: Sometimes curbing her, sometimes giving her rein, for she is the whole of happiness. She sets to rights even the understanding. She sinks to tyranny, not satisfied with mere faith, but demanding works. Thus she becomes the mistress of life itself. She does so with pleasure or with pain, according to the nonsense presented. She makes people contented or discontented with themselves. By dangling before some nothing but the specter of their eternal suffering, she becomes the scourge of these fools. To others she shows nothing but fortune and romance, while merrily laughing. Of all this she is capable if not held in check by the wisest of wills.

There are no whores in Scaithe’s Ebb, or none that consider themselves as such, although there have always been many women who, if pressed, would describe themselves as much-married, with one husband on this ship here every six months, and another husband on that ship, back in port for a month or so every nine months. The mathematics of the thing have always kept most folk satisfied; and if ever it disappoints and a man returns to his wife while one of her other husbands is still in occupancy, why, then there is a fight — and the grog shops to comfort the loser. The sailors do not mind the arrangement, for they know that this way there will, at the least, be one person who, at the last, will notice when they do not come back from the sea, and will mourn their loss; and their wives content themselves with the certain knowledge that their husbands are also unfaithful, for there is no competing with the sea in a man’s affections, since she is both mother and mistress, and she will wash his corpse also, in time to come, wash it to coral and ivory and pearls.

What Melanie did was no more than all Southern girls were taught to do: to make those about them feel at ease and pleased with themselves. It was this happy feminine conspiracy which made Southern society so pleasant. Women knew that a land in which men were contented, uncontradicted, and safe in possession of unpunctured vanity was likely to be a very pleasant place for women to live. So from the cradle to the grave, women strove to make men pleased with themselves, and the satisfied men repaid lavishly with gallantry and adoration. In fact, men willingly gave the ladies everything in the world, except credit for having intelligence. Scarlett exercised the same charms as Melanie but with a studied artistry and consummate skill. The difference between the two girls lay in the fact that Melanie spoke kind and flattering words from a desire to make people happy, if only temporarily, and Scarlett never did it except to further her own aims.

What would really satisfy us would be a God who said of anything we happened to like doing, ‘What does it matter so long as they are contented?’ We want, in fact, not so much a Father in Heaven as a grandfather in heaven — a senile benevolence who, as they say, ‘liked to see young people enjoying themselves,’ and whose plan for the universe was simply that it might be truly said at the end of each day, ‘a good time was had by all.

Show up for your own life, he said. Don't pass your days in a stupor, content to swallow whatever watery ideas modern society may bottle-feed you through the media, satisfied to slumber through life in an instant-gratification sugar coma. The most extraordinary gift you've been given is your own humanity, which is about conciousness, so honor that consciousness. Revere your senses; don't degrade them with drugs, with depression, with wilful oblivion. Try to notice something new everyday, Eustace said. Pay attention to even the most modest of daily details. Even if you're not in the woods, be aware at all times. Notice what food tastes like; notice what the detergent aisle in the supermarket smells like and recognize what those hard chemical smells do to your senses; notice what bare feet fell like; pay attention every day to the vital insights that mindfulness can bring. And take care of all things, of every single thing there is - your body, your intellect, your spirit, your neighbours, and this planet. Don't pollute your soul with apathy or spoil your health with junk food any more than you would deliberately contaminate a clean river with industrial sludge.

...to her, all familiar responses smell of entrapment. Sharing an old joke, singing an old song - these are admissions of defeat, of being satisfied with one's lot. In the sky, the Fates are watching, and when they hear such things, they murmur amongst themselves: Ah yes, that one is quite content as she is; changing her lot would only confuse her.

Don't be content with the Christian desk calendar approach to Christianity. Don't be satisfied with a daily practical saying or some three-step process for being a good wife or a better friend. God has both called you and equipped you to know him. We have no excuse to remain ignorant of his character. Seek God's face. Understand his character. Pursue knowledge of him, for apart from the "fear of the Lord" and "the knowledge of the Holy One" (Proverbs 9:10) we have no hope for being a wise mother, sister, wife, or friend.

Many are never satisfied. They always want more ; and then when they get more, they are still not content. I think mostly because they are trying to keep up with others. You have to live within your means or you'll find yourself trying to dig your way out of a hole. Whatever is meant for you is for you. Don't lose yourself trying to live another's life

The difficulties (which other people surely find incredible) I have in speaking to people arise from the fact that my thinking, or rather the content of my consciousness, is entirely nebulous, that I remain undisturbed by this, so far as it concerns only myself, and am even occasionally self-satisfied; yet conversation with people demands pointedness, solidity, and sustained coherence, qualities not to be found in me. No one will want to lie in clouds of mist with me, and even if someone did, I couldn’t expel the mist from my head; when two people come together it dissolves of itself and is nothing.

In this hour of all-but-universal darkness one cheering gleam appears: within the fold of conservative Christianity there are to be found increasing numbers of persons whose religious lives are marked by a growing hunger after God Himself. They are eager for spiritual realities and will not be put off with words, nor will they be content with correct "interpretations" of truth. They are athirst for God, and they will not be satisfied till they have drunk deep at the Fountain of Living Water.

If I decide to make a career in the army, he said, I would never be rich, but I would live one of the most satisfying lives there was to be had. Then he warned me that satisfaction would come at a great cost to me and any family I might have. I should never expected to be thanked; a soldier, if he was going to be content, had to understand that no civilian, no government, sometimes not even the army itself, would recognize the true nature of the scarifies he made.

One by one, I'll face the tasks before me and complete them as best I can. Focusing on each stride forward, but at the same time taking a long-range view, scanning the scenery as far ahead as I can. I am, after all, a long distance runner. My time, the rank I attain, my outward appearance - all of these are secondary. For a runner like me, what's really important is reaching the goal I set myself, under my own power. I give it everything I have, endure what needs enduring, and am able, in my own way, to be satisfied. From out of the failures and joys I always try to come away having grasped a concrete lesson. (It's got to be concrete, no matter how small it is.) And I hope that, over time, as one race follows another, in the end I'll reach a place I'm content with. Or maybe just catch a glimpse of it.

Could it be that Americans are a restless people, a mobile people, never satisfied with where they are as a matter of selection? The pioneers, the immigrants who peopled the continent, were the restless ones in Europe. The steady rooted ones stayed home and are still there. But every one of us...are descended from the restless ones, the wayward ones who were not content to stay at home. Wouldn't it be unusual if we had not inherited this tendency? And the fact is that we have.

On turning to the Work in Progress we find that the mirror is not so convex. Here is direct expression--pages and pages of it. And if you don’t understand it, Ladies and Gentlemen, it is because you are too decadent to receive it. You are not satisfied unless form is so strictly divorced from content that you can comprehend the one almost without bothering to read the other. This rapid skimming and absorption of the scant cream of sense is made possible by what I may call a continuous process of copious intellectual salivation. The form that is an arbitrary and independent phenomenon can fulfil no higher function than that of stimulus for a tertiary or quartary conditioned reflex of dribbling comprehension. . . Mr. Joyce has a word to say to you on the subject: “Yet to concentrate solely on the literal sense or even the psychological content of any document to the sore neglect of the enveloping facts themselves circumstantiating it is just as harmful; etc.” And another: “Who in his hearts doubts either that the facts of feminine clothiering are there all the time or that the feminine fiction, stranger than facts, is there also at the same time, only a little to the rere? Or that one may be separated from the orther? Or that both may be contemplated simultaneously? Or that each may be taken up in turn and considered apart from the other?” Here form is content, content is form. You complain that this stuff is not written in English. It is not written at all. It is not to be read--or rather it is not only to be read. It is to be looked at and listened to. His writing is not about something; it is that something itself.

Buddha once saw a jackal, a wild dog, run out of the forest where he was staying. It stood still for a while, then it ran into the underbrush, and then out again. Then it ran into a tree hollow, then out again. Then it went into a cave, only to run out again. One minute it stood, the next it ran, then it lay down, then it jumped up. The jackal had the mange. When it stood, the mange would eat into its skin, so it would run. Running, it was still uncomfortable, so it would stop. Standing, it was still uncomfortable, so it would lie down. Then it would jump up again, running to the underbrush, the tree hollow, never staying still. The Buddha said, “Monks, did you see that jackal this afternoon? Standing, it suffered. Running, it suffered. Sitting, it suffered. Lying down, it suffered. It blamed standing for its discomfort. It blamed sitting. It blamed running and lying down. It blamed the tree, the underbrush, and the cave. In fact, the problem was with none of those things. The problem was with his mange.” We are just the same as that jackal. Our discontent is due to wrong view. Because we don’t exercise sense restraint, we blame our suffering on externals. Whether we live in Thailand, America or England, we aren’t satisfied. Why not? Because we still have wrong view. Just that! So wherever we go, we aren’t content. But just as that jackal would be content wherever it went as soon as its mange was cured, so would we be content wherever we went once we rid ourselves of wrong view.

say that people are “humane” is to say that they are kind; to say that they are “beastly,” “brutal,” or simply that they behave “like animals” is to suggest that they are cruel and nasty. We rarely stop to consider that the animal who kills with the least reason to do so is the human animal. We think of lions and wolves as savage because they kill; but they must kill, or starve. Humans kill other animals for sport, to satisfy their curiosity, to beautify their bodies, and to please their palates. Human beings also kill members of their own species for greed or power. Moreover, human beings are not content with mere killing. Throughout history they have shown a tendency to torment and torture both their fellow human beings and their fellow animals before putting them to death. No other animal shows much interest in doing this. While

What is wrong with being too much? With being too big? With being openly sexual, openly emotional -- with having "no calmness or content except when the needs of [your] individual nature were satisfied," as Martineau wrote of Wollstonecraft -- or even with being openly unhappy? Only this: Insisting on the needs of your individual nature, being unquiet and unhappy when those needs are not satisfied, requires that you have an individual nature to begin with. And it requires that you not be ashamed of it.

It is in fact an orderly community. The green plants are food for the plant eaters, which are food for the predators, and some of those predators are food for still other predators. And what's left over is food for the scavengers, who return to the earth nutrients needed by the green plants. It's a system that has worked magnificently for billions of years. Filmmakers understandably love footage of gore and battle, but any naturalist will tell you that the species are not in any sense at war with one another. The gazelle and lion are enemies only in the minds of the Takers. The lion that comes across a herd of gazelles doesn't massacre them as an enemy would. It kills one, not to satisfy its hatred of gazelles but to satisfy its hunger, and once it has made its kill the gazelles are perfectly content to go on grazing with the lion in the midst.

Our contemporaries are constantly excited by two conflicting passions; they want to be led, and they wish to remain free: as they cannot destroy either one or the other of these contrary propensities, they strive to satisfy them both at once. They devise a sole, tutelary, and all-powerful form of government, but elected by the people. They combine the principle of centralization and that of popular sovereignty; this gives them a respite: they console themselves for being in tutelage by the reflection that they have chosen their own guardians. Every man allows himself to be put in leading-strings, because he sees that it is not a person or a class of persons, but the people at large that holds the end of his chain. By this system the people shake off their state of dependence just long enough to select their master, and then relapse into it again. A great many persons at the present day are quite contented with this sort of compromise between administrative despotism and the sovereignty of the people; and they think they have done enough for the protection of individual freedom when they have surrendered it to the power of the nation at large. This does not satisfy me: the nature of him I am to obey signifies less to me than the fact of extorted obedience.

You’re very impatient,” Violet said, facing the door. “You always have been.” “I know,” Eloise said, wondering if this was a scolding, and if so, why was her mother choosing to do it now? “I always loved that about you,” Violet said. “I always loved everything about you, of course, but for some reason I always found your impatience especially charming. It was never because you wanted more, it was because you wanted everything.” Eloise wasn’t so sure that sounded like such a good trait. “You wanted everything for everyone, and you wanted to know it all and learn it all, and . . .” For a moment Eloise thought her mother might be done, but then Violet turned around and added, “You’ve never been satisfied with second-best, and that’s good, Eloise. I’m glad you never married any of those men who proposed in London. None of them would have made you happy. Content, maybe, but not happy.” Eloise felt her eyes widen with surprise. “But don’t let your impatience become all that you are,” Violet said softly. “Because it isn’t, you know. There’s a great deal more to you, but I think sometimes you forget that.” She smiled, the gentle, wise smile of a mother saying goodbye to her daughter.

Should I leave you two alone?" he asked, changing the subject. "He's taken," I said, accepting the fact that forgiving himself was something Reyes didn't do. "Osh. By someone very special." "And who might that be?" This might be a little hard for him to swallow. Tact was definitely in order. Or I could just blurt it out and watch his expression go from content to disbelief to horror to a bristly, murderous kind of fury. I chose door number two. "He's destined to be with our daughter." Reyes's expression slowly changed from content to disbelief to horror to a bristly, murderous kind of fury. "Oh, hell, no." He shot to his feet. "A Daeva? Are you fucking kidding me?" Just like a dad. "Yes, a Daeva. But I wouldn't dismiss him so offhandedly." He whirled around and scowled. Not really at me. Just in general. "What do you mean?" I pressed one corner of my mouth together in thought. "Okay, you know how I was the grim reaper all of my life, then suddenly I'm also this god from another dimension? And how you're the son of Satan all your life, then suddenly you're a god from this dimension? Who does that? Our lives are so weird. I think that maybe Osh is something else, too." I traced one of the dark lines on his face. "I think there's more than meets the eye. I see greatness in him, Reyes. I see a power beyond our imaginings. I see him giving his life for our daughter." "Oh." He sat back down, satisfied. "As long as he dies in the end.

The short space of threescore years can never content the imagination of man; nor can the imperfect joys of this world satisfy his heart. Man alone, of all created beings, displays a natural contempt of existence, and yet a boundless desire to exist; he scorns life, but he dreads annihilation. These different feelings incessantly urged his soul to the contemplation of a future state, and religion directs his musings thither. Religion, then, is simply another form of hope; and it is no less natural to the human heart than hope itself.

A thought expressed is a falsehood." In poetry what is not said and yet gleams through the beauty of the symbol, works more powerfully on the heart than that which is expressed in words. Symbolism makes the very style, the very artistic substance of poetry inspired, transparent, illuminated throughout like the delicate walls of an alabaster amphora in which a flame is ignited. Characters can also serve as symbols. Sancho Panza and Faust, Don Quixote and Hamlet, Don Juan and Falstaff, according to the words of Goethe, are "schwankende Gestalten." Apparitions which haunt mankind, sometimes repeatedly from age to age, accompany mankind from generation to generation. It is impossible to communicate in any words whatsoever the idea of such symbolic characters, for words only define and restrict thought, but symbols express the unrestricted aspect of truth. Moreover we cannot be satisfied with a vulgar, photographic exactness of experimental photoqraphv. We demand and have premonition of, according to the allusions of Flaubert, Maupassant, Turgenev, Ibsen, new and as yet undisclosed worlds of impressionability. This thirst for the unexperienced, in pursuit of elusive nuances, of the dark and unconscious in our sensibility, is the characteristic feature of the coming ideal poetry. Earlier Baudelaire and Edgar Allan Poe said that the beautiful must somewhat amaze, must seem unexpected and extraordinary. French critics more or less successfully named this feature - impressionism. Such are the three major elements of the new art: a mystical content, symbols, and the expansion of artistic impressionability. No positivistic conclusions, no utilitarian computation, but only a creative faith in something infinite and immortal can ignite the soul of man, create heroes, martyrs and prophets... People have need of faith, they need inspiration, they crave a holy madness in their heroes and martyrs. ("On The Reasons For The Decline And On The New Tendencies In Contemporary Literature")

Dare I admit it? Dare I confess? America, land of supermarkets and superhighways, of supersonic jets and Superman, of supercarriers and the Super Bowl! America, a country not content simply to give itself a name on its bloody birth, but one that insisted for the first time in history on a mysterious acronym, USA, a trifecta of letters outdone later only by the quartet of the USSR. Although every country thought itself superior in its own way, was there ever a country that coined so many “super” terms from the federal bank of its narcissism, was not only superconfident but also truly superpowerful, that would not be satisfied until it locked every nation of the world into a full nelson and made it cry Uncle Sam?

We do not content ourselves with the life we have in ourselves and in our own being; we desire to live an imaginary life in the mind of others, and for this purpose we endeavour to shine. We labour unceasingly to adorn and preserve this imaginary existence, and neglect the real. And if we possess calmness, or generosity, or truthfulness, we are eager to make it known, so as to attach these virtues to that imaginary existence. We would rather separate them from ourselves to join them to it; and we would willingly be cowards in order to acquire the reputation of being brave. A great proof of the nothingness of our being, not to be satisfied with the one without the other, and to renounce the one for the other! For he would be infamous who would not die to preserve his honour.

Once he had seen a reproduction of an engraving called “Hell of Loneliness” and had thought it curious. In it a man was floating unsteadily in the air, his eyes wide with fright, and the space around him, far from being empty, was so filled with the semi-transparent shadows of dead persons that he could scarcely move. The dead, each with a different expression, were trying to push one another away, talking ceaselessly to the man. What was this “Hell of Loneliness”? he wondered. Perhaps they had misnamed it, he had thought then, but now he could understand it very well. Loneliness was an unsatisfied thirst for illusion. And so, one bit ones nails, unable to find contentment in the simple beating of ones heart. One smoked, unable to be satisfied with the rhythm of ones brain. One had the shakes, unable to find satisfaction in sex alone.

Did I ever tell you about Asin? She is the wild woman of the woods. It's an old story of the People. My mom used to tell me about Asin. Asin couldn't bear being married or having children or having friends. She always wanted to run wild. She ran wild through the woods. If you saw her running you had to run to water as fast as you could and drink or her restlessness would come into you like a thirst that could never be quenched. She was happy and unhappy. She had wild long hair and she was very tall and she ran like the wind. When you saw dunegrass rippling in a line she was running through it. When the wind changed direction suddenly that was Asin. She was never satisfied or content and so she ran and ran and ran. She would grab men who were fishing alone and make love to them and then throw them down on the ground and run away weeping. She would grab children who wandered too far alone in the woods but she would return them to the same spot after three days and run away again. She would listen to women talking by the fire or working in the village or gathering berries but if they invited her to join them she ran away. You could hear her crying sometimes when the sun went down. She wanted something but she never knew what it was so she had nothing. She was as free as anyone ever could be and she was trapped. When I was young I wanted to be Asin. Many times I wanted to be Asin. So do you, Nora. I know. It's okay. It's alright. My sweet love. Poor Asin. Sometimes I think to be Asin would be the saddest thing in the world. Poor thing.

The political merchandisers appeal only to the weak­nesses of voters, never to their potential strength. They make no attempt to educate the masses into becoming fit for self-government; they are content merely to manipulate and exploit them. For this pur­pose all the resources of psychology and the social sciences are mobilized and set to work. Carefully se­lected samples of the electorate are given "interviews in depth." These interviews in depth reveal the uncon­scious fears and wishes most prevalent in a given so­ciety at the time of an election. Phrases and images aimed at allaying or, if necessary, enhancing these fears, at satisfying these wishes, at least symbolically, are then chosen by the experts, tried out on readers and audiences, changed or improved in the light of the information thus obtained. After which the political campaign is ready for the mass communicators. All that is now needed is money and a candidate who can be coached to look "sincere." Under the new dispen­sation, political principles and plans for specific action have come to lose most of their importance. The person­ality of the candidate and the way he is projected by the advertising experts are the things that really mat­ter. In one way or another, as vigorous he-man or kindly father, the candidate must be glamorous. He must also be an entertainer who never bores his audience. Inured to television and radio, that audience is accustomed to being distracted and does not like to be asked to con­centrate or make a prolonged intellectual effort. All speeches by the entertainer-candidate must therefore be short and snappy. The great issues of the day must be dealt with in five minutes at the most -- and prefera­bly (since the audience will be eager to pass on to something a little livelier than inflation or the H-bomb) in sixty seconds flat. The nature of oratory is such that there has always been a tendency among politicians and clergymen to over-simplify complex is­sues. From a pulpit or a platform even the most con­scientious of speakers finds it very difficult to tell the whole truth. The methods now being used to merchan­dise the political candidate as though he were a deo­dorant positively guarantee the electorate against ever hearing the truth about anything.

Make for thyself a definition or description of the thing which is presented to thee, so as to see distinctly what kind of a thing it is in its substance, in its nudity, in its complete entirety, and tell thyself its proper name, and the names of the things of which it has been compounded, and into which it will be resolved. For nothing is so productive of elevation of mind as to be able to examine methodically and truly every object which is presented to thee in life, and always to look at things so as to see at the same time what kind of universe this is, and what kind of use everything performs in it, and what value everything has with reference to the whole, and what with reference to man, who is a citizen of the highest city, of which all other cities are like families; what each thing is, and of what it is composed, and how long it is the nature of this thing to endure which now makes an impression on me, and what virtue I have need of with respect to it, such as gentleness, manliness, truth, fidelity, simplicity, contentment, and the rest. ... If thou workest at that which is before thee, following right reason seriously, vigorously, calmly, without allowing anything else to distract thee, but keeping thy divine part pure, as if thou shouldst be bound to give it back immediately; if thou holdest to this, expecting nothing, fearing nothing, but satisfied with thy present activity according to nature, and with heroic truth in every word and sound which thou utterest, thou wilt live happy. And there is no man who is able to prevent this.

First, the fact that labor is external to the worker, i.e., it does not belong to his intrinsic nature; that in his work, therefore, he does not affirm himself but denies himself, does not feel content but unhappy, does not develop freely his physical and mental energy but mortifies his body and ruins his mind. The worker therefore only feels himself outside his work, and in his work feels outside himself. He feels at home when he is not working, and when he is working he does not feel at home. His labor is therefore not voluntary, but coerced; it is forced labor. It is therefore not the satisfaction of a need; it is merely a means to satisfy needs external to it. Its alien character emerges clearly in the fact that as soon as no physical or other compulsion exists, labor is shunned like the plague. External labor, labor in which man alienates himself, is a labor of self-sacrifice, of mortification. Lastly, the external character of labor for the worker appears in the fact that it is not his own, but someone else’s, that it does not belong to him, that in it he belongs, not to himself, but to another. Just as in religion the spontaneous activity of the human imagination, of the human brain and the human heart, operates on the individual independently of him – that is, operates as an alien, divine or diabolical activity – so is the worker’s activity not his spontaneous activity. It belongs to another; it is the loss of his self.

The present is a fleeting moment, the past is no more; and our prospect of futurity is dark and doubtful. This day may possibly be my last: but the laws of probability, so true in general, so fallacious in particular, still allow about fifteen years. I shall soon enter into the period which, as the most agreeable of his long life, was selected by the judgement and experience of the sage Fontenelle. His choice is approved by the eloquent historian of nature, who fixes our moral happiness to the mature season in which our passions are supposed to be calmed, our duties fulfilled, our ambition satisfied, our fame and fortune established on a solid basis. In private conversation, that great and amiable man added the weight of his own experience; and this autumnal felicity might be exemplified in the lives of Voltaire, Hume, and many other men of letters. I am far more inclined to embrace than to dispute this comfortable doctrine. I will not suppose any premature decay of the mind or body; but I must reluctantly observe that two causes, the abbreviation of time, and the failure hope, will always tinge with a browner shade the evening of life. ...The warm desires, the long expectations of youth, are founded on the ignorance of themselves and of the world: they are generally damped by time and experience, by disappointment or possession; and after the middle season the crowd must be content to remain at the foot of the mountain: while the few who have climbed the summit aspire to descend or expect to fall. In old age, the consolation of hope is reserved for the tenderness of parents, who commence a new life in their children; the faith of enthusiasts, who sing Hallelujahs above the clouds; and the vanity of authors, who presume the immortality of their name and writings.

Lord Randall barreled inside, brandishing his cane in Drew's face. "You beggarly knave, I was told this marriage was in name only! Who gave you permission to consummate the vows?" "Theodore Hopkin, governor of this colony, representative of the kind, and it's going to cost you plenty, for that daughter of yours is nothing but trouble. What in the blazes were you thinking to allow her an education?" Drew bit back his smile at the man's shocked expression. Nothing like landing the first punch. Lord Randall furrowed his bushy gray brows. "I knew not about her education until it was too late." Drew straightened the cuffs of his shirt. "Well, be prepared to pay dearly for it. No man should have to suffer through what I do with the constant spouting of the most addlepated word puzzles you could imagine." ----------------------------------------- "I require fifteen thousand pounds." Lord Randall spewed ale across the floor. "What! Surely drink has tickled your poor brain. You're a FARMER, you impudent rascal. I'll give you five thousand." Drew plopped his drink onto the table at his side, its contents sloshing over the rim. A satisfied smile broke across his face. "Excellent." He stood. "When will you take her back to England with you? Today? Tomorrow?" The old man's red-rimmed eyes widened. "I cannot take her back. Why, she's already birthed a child!" Drew shrugged. "Fifteen thousand or I send her AND the babe back, with or without you.

The difference here between the Epicurean and our own school is this: our wise man feels his troubles but overcomes them, while their wise man does not even feel them. We share with them the belief that the wise man is content with himself. Nevertheless, self-sufficient though he is, he still desires a friend, a neighbour, a companion. Notice how self-contented he is: on occasion such a man is content with a mere partial self – if he loses a hand as a result of war or disease, or has one of his eyes, or even both, put out in an accident, he will be satisfied with what remains of himself and be no less pleased with his body now that it is maimed and incomplete than he was when it was whole. But while he does not hanker after what he has lost, he does prefer not to lose them. And this is what we mean when we say the wise man is self-content; he is so in the sense that he is able to do without friends, not that he desires to do without them. When I speak of his being ‘able’ to do this, what I am saying in fact amounts to this: he bears the loss of a friend with equanimity.

And I thought how many satisfied, happy people really do exist in this world! And what a powerful force they are! Just take a look at this life of ours and you will see the arrogance and idleness of the strong, the ignorance and bestiality of the weak. Everywhere there's unspeakable poverty, overcrowding, degeneracy, drunkenness, hypocrisy and stupid lies... And yet peace and quiet reign in every house and street. Out of fifty thousand people you won't find one who is prepared to shout out loud and make a strong protest. We see people buying food in the market, eating during the day, sleeping at night-time, talking nonsense, marrying, growing old and then contentedly carting their dead off to the cemetery. But we don't hear or see those who suffer: the real tragedies of life are enacted somewhere behind the scenes. Everything is calm and peaceful and the only protest comes from statistics - and they can't talk. Figures show that so many went mad, so many bottles of vodka were emptied, so many children died from malnutrition. And clearly this kind of system is what people need. It,s obvious that the happy man feels contented only because the unhappy ones bear their burden without saying a word: if it weren't for their silence, happiness would be quite impossible. It's a kind of mass hypnosis. Someone ought to stand with a hammer at the door of every contented man, continually banging on it to remind him that there are unhappy people around and that however happy he may be at that time, sooner or later life will show him its claws and disaster will overtake him in the form of illness, poverty, bereavement and there will be no one to hear or see him. But there isn't anyone holding a hammer, so our happy man goes his own sweet way and is only gently ruffled by life's trivial cares, as an aspen is ruffled by the breeze. All's well as far as he's concerned

Family life, which is the Ashrama of the householder, can also take you in His direction, provided it is accepted as an asrama. Lived in this spirit, it helps man to progress towards Self-realization. Nevertheless, if you hanker after anything such as name, fame or position, God will bestow it on you, but you will not feel satisfied. The Kingdom of God is a whole, and unless you are admitted to the whole of it you cannot remain content. He grants you just a little, only to keep Your discontent alive, for without discontent there can be no progress. You, a scion of the Immortal, can never become reconciled to the realm of death, neither does God allow you to remain in it. He Himself kindles the sense of want in you by granting you a small thing, only to whet your appetite for a greater one. This is His method by which He urges you on. The traveller on this path finds it difficult and feels troubled, but one who has eyes to see can clearly perceive that the pilgrim is advancing. The distress that is experienced burns to ashes all pleasure derived from worldly things. This is what is called ‘tapasya’. What obstructs one on the spiritual path bears within itself seeds of future suffering. Yet the heartache, the anguish over the effects of these obstructions, are the beginning of an awakening to Consciousness.

Jesus Christ is not a cosmic errand boy. I mean no disrespect or irreverence in so saying, but I do intend to convey the idea that while he loves us deeply and dearly, Christ the Lord is not perched on the edge of heaven, anxiously anticipating our next wish. When we speak of God being good to us, we generally mean that he is kind to us. In the words of the inimitable C. S. Lewis, "What would really satisfy us would be a god who said of anything we happened to like doing, 'What does it matter so long as they are contented?' We want, in fact, not so much a father in heaven as a grandfather in heaven--a senile benevolence who as they say, 'liked to see young people enjoying themselves,' and whose plan for the universe was simply that it might be truly said at the end of each day, 'a good time was had by all.'" You know and I know that our Lord is much, much more than that. One writer observed: "When we so emphasize Christ's benefits that he becomes nothing more than what his significance is 'for me' we are in danger. . . . Evangelism that says 'come on, it's good for you'; discipleship that concentrates on the benefits package; sermons that 'use' Jesus as the means to a better life or marriage or job or attitude--these all turn Jesus into an expression of that nice god who always meets my spiritual needs. And this is why I am increasingly hesitant to speak of Jesus as my personal Lord and Savior. As Ken Woodward put it in a 1994 essay, 'Now I think we all need to be converted--over and over again, but having a personal Savior has always struck me as, well, elitist, like having a personal tailor. I'm satisfied to have the same Lord and Savior as everyone else.' Jesus is not a personal Savior who only seeks to meet my needs. He is the risen, crucified Lord of all creation who seeks to guide me back into the truth." . . . His infinity does not preclude either his immediacy or his intimacy. One man stated that "I want neither a terrorist spirituality that keeps me in a perpetual state of fright about being in right relationship with my heavenly Father nor a sappy spirituality that portrays God as such a benign teddy bear that there is no aberrant behavior or desire of mine that he will not condone." . . . Christ is not "my buddy." There is a natural tendency, and it is a dangerous one, to seek to bring Jesus down to our level in an effort to draw closer to him. This is a problem among people both in and outside the LDS faith. Of course we should seek with all our hearts to draw near to him. Of course we should strive to set aside all barriers that would prevent us from closer fellowship with him. And of course we should pray and labor and serve in an effort to close the gap between what we are and what we should be. But drawing close to the Lord is serious business; we nudge our way into intimacy at the peril of our souls. . . . Another gospel irony is that the way to get close to the Lord is not by attempting in any way to shrink the distance between us, to emphasize more of his humanity than his divinity, or to speak to him or of him in casual, colloquial language. . . . Those who have come to know the Lord best--the prophets or covenant spokesmen--are also those who speak of him in reverent tones, who, like Isaiah, find themselves crying out, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts" (Isaiah 6:5). Coming into the presence of the Almighty is no light thing; we feel to respond soberly to God's command to Moses: "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Exodus 3:5). Elder Bruce R. McConkie explained, "Those who truly love the Lord and who worship the Father in the name of the Son by the power of the Spirit, according to the approved patterns, maintain a reverential barrier between themselves and all the members of the Godhead.

At the age of twenty-nine Gautama slipped away from his palace in the middle of the night, leaving behind his family and possessions. He travelled as a homeless vagabond throughout northern India, searching for a way out of suffering. He visited ashrams and sat at the feet of gurus but nothing liberated him entirely – some dissatisfaction always remained. He did not despair. He resolved to investigate suffering on his own until he found a method for complete liberation. He spent six years meditating on the essence, causes and cures for human anguish. In the end he came to the realisation that suffering is not caused by ill fortune, by social injustice, or by divine whims. Rather, suffering is caused by the behaviour patterns of one’s own mind. Gautama’s insight was that no matter what the mind experiences, it usually reacts with craving, and craving always involves dissatisfaction. When the mind experiences something distasteful it craves to be rid of the irritation. When the mind experiences something pleasant, it craves that the pleasure will remain and will intensify. Therefore, the mind is always dissatisfied and restless. This is very clear when we experience unpleasant things, such as pain. As long as the pain continues, we are dissatisfied and do all we can to avoid it. Yet even when we experience pleasant things we are never content. We either fear that the pleasure might disappear, or we hope that it will intensify. People dream for years about finding love but are rarely satisfied when they find it. Some become anxious that their partner will leave; others feel that they have settled cheaply, and could have found someone better. And we all know people who manage to do both.

I fell back against the wall and he came up to me, grinding his teeth, and, as I fell upon my knees, he hissed mad, incoherent words and curses at me. Leaning over me, he cried, ‘Look! You want to see! See! Feast your eyes, glut your soul on my cursed ugliness! Look at Erik’s face! Now you know the face of the voice! You were not content to hear me, eh? You wanted to know what I looked like! Oh, you women are so inquisitive! Well, are you satisfied? I’m a very good-looking fellow, eh? … When a woman has seen me, as you have, she belongs to me. She loves me for ever. I am a kind of Don Juan, you know!’ And, drawing himself up to his full height, with his hand on his hip, wagging the hideous thing that was his head on his shoulders, he roared, ‘Look at me! I AM DON JUAN TRIUMPHANT!’ And, when I turned away my head and begged for mercy, he drew it to him, brutally, twisting his dead fingers into my hair.” “Enough! Enough!” cried Raoul. “I will kill him. In Heaven’s name, Christine, tell me where the dining-room on the lake is! I must kill him!” “Oh, be quiet, Raoul, if you want to know!” “Yes, I want to know how and why you went back; I must know! … But, in any case, I will kill him!” “Oh, Raoul, listen, listen! … He dragged me by my hair and then … and then … Oh, it is too horrible!” “Well, what? Out with it!” exclaimed Raoul fiercely. “Out with it, quick!” “Then he hissed at me. 'Ah, I frighten you, do I? … I dare say! … Perhaps you think that I have another mask, eh, and that this … this … my head is a mask? Well,’ he roared, 'tear it off as you did the other! Come! Come along! I insist! Your hands! Your hands! Give me your hands!’ And he seized my hands and dug them into his awful face. He tore his flesh with my nails, tore his terrible dead flesh with my nails! … 'Know,’ he shouted, while his throat throbbed and panted like a furnace, 'know that I am built up of death from head to foot and that it is a corpse that loves you and adores you and will never, never leave you! … Look, I am not laughing now, I am crying, crying for you, Christine, who have torn off my mask and who therefore can never leave me again! … As long as you thought me handsome, you could have come back, I know you would have come back … but, now that you know my hideousness, you would run away for good… So I shall keep you here! … Why did you want to see me? Oh, mad Christine, who wanted to see me! … When my own father never saw me and when my mother, so as not to see me, made me a present of my first mask!’ - Chapter 12: Apollo’s Lyre