Sitting With Discomfort Quotes

When we touch the center of sorrow, when we sit with discomfort without trying to fix it, when we stay present to the pain of disapproval or betrayal and let it soften us, these are times that we connect with bohdichitta.

Not enough of us know how to sit in pain with others. Worse, our discomfort shows up in ways that can hurt people and reinforce their own isolation. I have started to believe that crying with strangers in person could save the world.

As Brené Brown puts it, “I went to church thinking it would be like an epidural, that it would take the pain away . . . But church isn’t like an epidural; it’s like a midwife . . . I thought faith would say, ‘I’ll take away the pain and discomfort, but what it ended up saying was, ‘I’ll sit with you in it.

He remembered how nice the kids at Camp Half-Blood had been to him after the war with Kronos. Great job, Nico! Thanks for bringing the armies of the Underworld to save us! Everybody smiled. They all invited him to sit at their table. After about a week, his welcome wore thin. Campers would jump when he walked up behind them. He would emerge from the shadows at the campfire, startle somebody and see the discomfort in their eyes: Are you still here? Why are you here? It didn’t help that immediately after the war with Kronos, Annabeth and Percy had started dating … Nico set down his fartura. Suddenly it didn’t taste so good.

I hope that if parts of this book make you uncomfortable, you can sit with that discomfort for awhile to see if it has anything else to offer you.

I'll show up and stand humble in the face of a loved one's pain. I'll admit I'm as empty-handed, dumb-struck, and out of ideas as she is. I won't try to make sense of things or require more than she can offer. I won't let my discomfort with her pain keep me from witnessing it for her. I'll never try to grab or fix her pain, because I know that for as long as it takes, her pain will also be her comfort. It will be all she has left. Grief is love's souvenir. It's our proof that we once loved... So, I'll just show up and sit quietly with her.

It’s just… I wish it was easier, for me, you know?” I make a special point not to look at her. “I wish it was someone else who was chosen for this. Someone competent. If only I didn’t stop that robbery. I wish I didn’t have to go through with it all.” It comes gushing out, with words like spilled milk. “And I wish it was me with you and not that other guy. I wish it was my own skin touching with yours…” And there you have it. Stupidity in its purest form. “Oh, Ed.” Audrey looks away. “Oh, Ed.” Our feet dangle. I watch them, and I watch the jeans on Audrey’s legs. We only sit there now. Audrey and me. And discomfort. Squeezed in, between us. She soon says, “You’re my best friend, Ed.” “I know.” You can kill a man with those words. No gun. No bullets. Just words and a girl.

Though men in the mass forget the origins of their need, they still bring wolfhounds into city apartments, where dog and man both sit brooding in wistful discomfort. The magic that gleams an instant between Argos and Odysseus is both the recognition of diversity and the need for affection across the illusions of form. It is nature's cry to homeless, far-wandering, insatiable man: "Do not forget your brethren, nor the green wood from which you sprang. To do so is to invite disaster.

Austerity means to eliminate the comforts and cushions in your life that you have learned to snuggle into and lose wakefulness. Take away anything that dulls your edge. No newspapers or magazines. No TV. No candy, cookies, or sweets. No sex. No cuddling. No reading of anything at all while you eat or sit on the toilet. Reduce working time to a necessary minimum. No movies. No conversation that isn't about truth, love, or the divine. If you take on these disciplines for a few weeks, as well as any other disciplines that may particularly cut through your unique habits of dullness, then your life will be stripped of routine distraction. All that will be left is the edge you have been avoiding by means of your daily routine. You will have to face the basic discomfort and dissatisfaction that is the hidden texture of your life. You will be alive with the challenge of living your truth, rather than hiding form it. Unadorned suffering is the bedmate of masculine growth. Only by staying intimate with your personal suffering can you feel through it to its source. By putting all your attention into work, TV, sex, and reading, your suffering remains unpenetrated, and the source remains hidden. Your life becomes structured entirely by your favorite means of sidestepping the suffering you rarely allow yourself to feel. And when you do touch the surface of your suffering, perhaps in the form of boredom, you quickly pick up a magazine or the remote control. Instead, feel your suffering, rest with it, embrace it, make love with it. Feel your suffering so deeply and thoroughly that you penetrate it, and realize its fearful foundation. Almost everything you do, you do because you are afraid to die. And yet dying is exactly what you are doing, from the moment you are born. Two hours of absorption in a good Super Bowl telecast may distract you temporarily, but the fact remains. You were born as a sacrifice. And you can either participate in the sacrifice, dissolving in the giving of your gift, or you can resist it, which is your suffering. By eliminating the safety net of comforts in your life, you have the opportunity to free fall in this moment between birth and death, right through the hole of your fear, into the unthreatenable openness which is the source of your gifts. The superior man lives as this spontaneous sacrifice of love.

Dimitri moved closer to me, his eyes sparkling with a secret. "It gets better:you're Lissa's guardian." "What?" I almost pulled away. "That's impossible. They'd never..." "They did. She'll have others, so they probably figured it was okay to let you hang around if someone else could keep you in line," he teased. "You're not..." A lump formed in my stomach, a reminder of a problem that has plagued so long ago. "You're not one of her guardian too, are you?" It had constantly been a concern, that conflict of interest. I wanted him near me. Always. But how could he watch Lissa and put her safely first if we were worried about each other? The past was returning to torment us. "No. I have a different assignment." "Oh." For some reason, that made me a little sad too, even though I knew it was the smarter choice. "I'm Christian's guardian." This time I did sit up, doctor's orders or no. Stitches tugged in my chest, but I ignored the sharp discomfort. "But that's...that's practically the same thing!

Too many people learn about war with no inconvenience to themselves. They read about Verdun or Stalingrad without comprehension, sitting in a comfortable armchair, with their feet beside the fire, preparing to go about their business the next day, as usual. One should really read such accounts under compulsion, in discomfort, considering oneself fortunate not to be describing the events in a letter home, writing from a hole in the mud. One should read about war in the worst circumstances, when everything is going badly, remembering that the torments of peace are trivial, and not worth any white hairs. Nothing is really serious in the tranquility of peace; only an idiot could be really disturbed by a question of salary. One should read about war standing up, late at night, when one is tired, as I am writing about it now, at dawn, while my asthma attack wears off. And even now, in my sleepless exhaustion, how gentle and easy peace seems!

I thought how little we know about the feelings of old people. Children we understand, their fears and hopes and make-believe. I was a child yesterday. I had not forgotten. But Maxim’s grandmother, sitting there in her shawl with her poor blind eyes, what did she feel, what was she thinking? Did she know that Beatrice was yawning and glancing at her watch? Did she guess that we had come to visit her because we felt it right, it was a duty, so that when she got home afterwards Beatrice would be able to say, “Well, that clears my conscience for three months”? Did she ever think about Manderley? Did she remember sitting at the dining room table, where I sat? Did she too have tea under the chestnut tree? Or was it all forgotten and laid aside, and was there nothing left behind that calm, pale face of hers but little aches and little strange discomforts, a blurred thankfulness when the sun shone, a tremor when the wind blew cold? I wished that I could lay my hands upon her face and take the years away. I wished I could see her young, as she was once, with color in her cheeks and chestnut hair, alert and active as Beatrice by her side, talking as she did about hunting, hounds, and horses. Not sitting there with her eyes closed while the nurse thumped the pillows behind her head. “We’ve got a treat today, you know,” said the nurse, “watercress sandwiches for tea. We love watercress, don’t we?

Dear Hunger Games : Screw you for helping cowards pretend you have to be great with a bow to fight evil. You don't need to be drafted into a monkey-infested jungle to fight evil. You don't need your father's light sabre, or to be bitten by a radioactive spider. You don't need to be stalked by a creepy ancient vampire who is basically a pedophile if you're younger than a redwood. Screw you mainstream media for making it look like moral courage requires hair gel, thousands of sit ups and millions of dollars of fake ass CGI. Moral courage is the gritty, scary and mostly anonymous process of challenging friends, co-workers and family on issues like spanking, taxation, debt, circumcision and war. Moral courage is standing up to bullies when the audience is not cheering, but jeering. It is helping broken people out of abusive relationships, and promoting the inner peace of self knowledge in a shallow and empty pseudo-culture. Moral courage does not ask for - or receive - permission or the praise of the masses. If the masses praise you, it is because you are helping distract them from their own moral cowardice and conformity. Those who provoke discomfort create change - no one else. So forget your politics and vampires and magic wands and photon torpedoes. Forget passively waiting for the world to provoke and corner you into being virtuous. It never will. Stop watching fictional courage and go live some; it is harder and better than anything you will ever see on a screen. Let's make the world change the classification of courage from 'fantasy' to 'documentary.' You know there are people in your life who are doing wrong. Go talk to them, and encourage them to pursue philosophy, self-knowledge and virtue. Be your own hero; you are the One that your world has been waiting for.

Might the safest space be this: Safe from having to wear your armor. Safe from having to laugh off your pain. Safe to laugh at your pain, at yourself. Safe to know your truth... Safe to feel... Safe to disagree... Not safe from struggling with the conundrums of life, Safe to struggle with them To sit in the dis-comfort of no-extremes... Safe to spin through all the chaos... And feel the shoulder of another traveler... And know you are not alone. You are not alone.

Might the safest space be this: Safe from having to wear your armor. Safe from having to laugh off your pain. Safe to laugh at your pain, at yourself. Safe to know your truth... Safe to feel... Safe to disagree... Not safe from struggling with the conundrums of life Safe to struggle with them... To sit in the dis-comfort of no-extremes... Safe to spin through all the chaos... And feel the shoulder of another traveler... And know you are not alone. You are not alone.

Might the safest space be this: Safe from having to wear your armor. Safe from having to laugh off your pain. Safe to laugh at your pain, at yourself. Safe to know your truth... Safe to feel... Safe to disagree... Not safe from struggling with the conundrums of life, safe to struggle with them... To sit in the dis-comfort of no-extremes... Safe to spin through all the chaos... And feel the shoulder of another traveler... And know you are not alone. You are not alone.

I thought faith would say, ‘I’ll take away the pain and discomfort, but what it ended up saying was, ‘I’ll sit with you in it.

We only sit there now. Audrey and me. And discomfort. Squeezed in, between us. She soon says, “You’re my best friend, Ed.” “I know.” You can kill a man with those words. No gun. No bullets. Just words and a girl.

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.

When we’re faced with information that challenges what we believe, our first instinct is to make the discomfort, irritation, and vulnerability go away by resolving the dissonance. We might do this by rejecting the new information, decreasing its importance, or avoiding it altogether. “The greater the magnitude of the dissonance, the greater is the pressure to reduce dissonance.” In these challenging moments of dissonance, we need to stay curious and resist choosing comfort over courage. It’s brave to invite new information to the table, to sit with it and hear it out. It’s also rare these days.

We all need practice sitting with discomfort

More and more uncomfortable did Humbert feel. It was something quite special, that feeling: an oppressive, hideous constraint as if I were sitting with the small ghost of somebody I had just killed.

What I've learned through my work and what I heard that night in Newtown makes one thing clear: Not enough of us know how to sit in pain with others. Worse, our discomfort shows up in ways that can hurt people and reinforce their isolation. I have started to believe that crying with strangers in person could save the world.

Can I ask how it impacts your relationships in a toxic way?” “I’m just noticing things. All the time. Bad behaviors. Like, I tend to categorize people as ‘safe’ or ‘unsafe.’ And when I don’t like somebody, I see them as unsafe and I can’t deal with them. And then whenever anybody’s upset, I’m not good with sitting with their discomfort. I’m always trying to help and fix. And some people have told me I have a tendency to make things about myself. And I’m negative and I’m always complaining about my life. And I always feel like I’m having a crisis because I’m still not good enough at self-soothing.

Roughly three-quarters of jobs are now sedentary, and we’re sitting more every year. Over the last decade, the average American added another hour of daily sitting. Adults now sit for six and a half hours, while kids sit more than eight (the removal of recess hasn’t helped, either).

In order to prevent chronic discomfort, Whites may learn not to notice. But in not noticing, one loses opportunities for greater insight into oneself and one's experience. A significant dimension of who one is in the world, one's Whiteness, remains uninvestigated and perceptions of daily experience are routinely distorted. Privilege goes unnoticed, and all but the most blatant acts of racial bigotry are ignored. Not noticing requires energy.

I think what I really want is to treat life less like a war. Wouldn't we have less Imposter Syndrome and fewer actual imposters if we just lowered our standards a bit? Modern productivity dogma encourages us to act fast, and milk our exceptionalism for all it's worth. Under that kind of pressure, perhaps the truest rebellion is to embrace our ordinariness. In everyday life, if we could not only tolerate the discomfort, but wholeheartedly embrace our own lack of expertise, then we might have a far better chance of showing others the same grace. Then perhaps life might feel, at the very least, less agitating, at most, we might even find peace. How’s this? Let’s stoop below average at 50% of all we do. We’ll relish it, the commonness. Next time we have a question, let’s hold our for as long as we humanly can before googling the answer. It’ll be erotic, like edging before a climax. It’s quite nice, I am learning, just to wonder indefinitely. To never have certain answers. To sit down, be humble, and not even dare to know

We are meant to go through these periods of what some refer to as positive disintegration. It is when we must adapt our self-concept to become someone who can handle, if not thrive, in the situation that we are in. This is healthy. This is normal. This is how we are supposed to respond. But we cower, because it will be uncomfortable. It will not immediately give us the virtues of what we are taught is a worthwhile life: comfort and ease and the illusion that everything is perfect on the surface. Healing is not merely what makes us feel better the fastest. It is building the right life, slowly and over time. It is greeting ourselves at the reckoning, admitting where we’ve faltered. It is going back and resolving our mistakes, and going back within ourselves and resolving the anger and fear and small-mindedness that got us there in the first place. Healing is refusing to tolerate the discomfort of change because you refuse to tolerate mediocrity for one second longer. The truth is that there is no way to escape discomfort; it finds us wherever we are. But we are either going to feel uneasy pushing past our self-imposed limits, breaking boundaries and becoming who we dream of being, or we’re going to feel it as we sit and mull over fears we fabricated to justify why we refuse to stand up and begin.

Men cannot sit back and say, 'Well, I'm not rich and powerful; that's not me.' It is you - if you are not actively dismantling the patriarchy, you are factually benefiting from it. Are you uncomfortable? Good. You should be. Discomfort is a reminder that privilege is being questioned, and this revolutionary moment is one in which we must defy, disobey, and disrupt the patriarchy, everywhere.

when we sit with discomfort without trying to fix it, when we stay present to the pain of disapproval or betrayal and let it soften us, these are the times that we connect with bodhichitta. Tapping

My thoughts shift to my friends. I'd been so angry with them for grabbing my pain from me in the wake of the News. But maybe my friends were loving me the best way they knew how, just like I was trying to love Amma. We think our job as humans is to avoid pain, our job as parents is to protect our children from pain, and our job as friends is to fix each other's pain. Maybe that's why we all feel like failures so often--because we all have the wrong job description for love. What my friends didn't know about me and I didn't know about Amma is that people who are hurting don't need Avoiders, Protectors, or Fixers. What we need are patient, loving witnesses. People to sit quietly and hold space for us. People to stand in helpless vigil to our pain. There on the floor, I promise myself that I'll be that kind of mother, that kind of friend. I'll show up and stand humble in the face of a loved one's pain. I'll admit I'm as empty-handed, dumbstruck, and out of ideas as she is. I won't try to make sense of things or require more than she can offer. I won't let my discomfort with her pain keep me from witnessing it for her. I'l never try to grab or fix her pain, because I know that for as long as it takes, he pain will also be her comfort. It will be all she has left. Grief is love's souvenir. It's our proof that we once loved. Grief is the receipt we wave in the air that says to the world: Look! Love was once mine. I loved well. Here is my proof that I paid the price. So I'll just show up and sit quietly and practice not being God with her. I'm so sorry, I'll say. Thank you for trusting me enough to invite me close. I see your pain and it's real. I'm so sorry.

I see the quintessential task of the clinician as one of coming to know him-or herself sufficiently to be able to register the experience of the other in progressively more profound and also more useful ways. This process begins with our own discomfort at finding ourselves sitting in the chair that has somehow become designated as “the authority”: the person ostensibly in charge of something we haven’t even begun to comprehend. —MARILYN CHARLES (in press)

Writing a book has come up a few times over the years, but it never felt right and, quite frankly, it didn’t feel possible. I could barely sit down, let alone be still long enough to complete such a task. My brain’s energy was being wasted, a ceaseless drip attempting to conceal and control my discomfort. But now is different. New. At last, I can sit with myself, in this body, present—typing for hours, my dog, Mo, lounging in the sun, my back straighter, my mind quieter.

There are two choices post forty-five: letting ourselves go or making ourselves sit like good, well-groomed, obliging pets, coats smooth and wrinkle-free, stomachs flat, muscles taut, teeth clean, hair dyed, nails manicured—everything just so. The thing is, though, not only is this completely unnatural, requiring warehouses full of self-control and perseverance, but it demands a level of discomfort you have to be willing to live with ’til death by lap band or liposuction.

Feeling things is what we’re supposed to do, as a human, but not everyone is always going to sit with something you feel and be comfortable with it. And it’s not up to you to take that discomfort from them, especially not if it means trading in your own truth for it.

As the coffee slid down my throat and the caffeine penetrated my haze, I wondered why he had returned so soon. I pulled my scraggly housecoat tightly around me. His gray eyes looked far too awake for this time of the day. He must be one of those morning people. After sitting contentedly for five minutes his left knee began to fidget. I enjoyed his discomfort. Call me mean, but anyone who dares enter my domain before my first cup of coffee deserves no less. I kept drinking, closing my eyes to express my bliss and taking a wee bit of pleasure in his discomfort.

The prospect of physical discomfort has not deterred anyone from buying, or sitting in, chairs that hurt. A painful chair, however, is more willingly bought and endured if it carries the imprimatur of a museum or some other respectable design authenticator. Randall Jarrell noted, with great wit but no exaggeration, that there are people who "...will sit on a porcupine if you first exhibit it at the Museum of Modern Art and say that it is a chair. In fact, there is nothing, nothing in the whole world that someone won't buy and sit in if you tell him that it is a chair...

Without a mindful willingness to traverse our own discomfort and to listen in challenging spaces, we are doomed. At times this does mean choosing to sit in dialogue across from groups who hold egregious ideologies to our own. There is no binary conflict, nor binary solution to conflict. Just as there are no binary people.

Thich Nhat Hanh, the venerable and highly respected Vietnamese meditation teacher, poet, and peace activist, uses the image of cloudy apple juice settling in a glass to describe meditation. You just sit with whatever is present, even discomfort, anxiety, or confusion, with whatever is present, and the mind settles all by itself.

She buys a coffee with a couple quarters and sits in the park. She fools everyone, and always has, letting her mouth fall open (untended, obviously dumb), and never blinking her eyes, which are mean, simple marbles, one-dimensional and lightless. Her shoulders hunch, the long masculine hands uncertain where to rest or hang. But she's tracking, computing, and either discarding or accepting factors other people barely notice. Her costume - the gray jeans, the fake-gold E on a chain doesn't blend in and doesn't stand out. Her awkwardness is strategic, turning people away in boredom or discomfort before they register the vague, haughty, delicious joy she takes in being alive.

Positive reappraisal involves recognizing that sitting in traffic is worth it. It means deciding that the effort, the discomfort, the frustration, the unanticipated obstacles, and even the repeated failure have value—not just because they are steps toward a worthwhile goal, but because you reframe difficulties as opportunities for growth and learning.3

When a feeling hits, keep breathing. Let air flow through your body. Let your heart beat as it always faithfully does. And let the feeling pass through you. Maybe it will be momentary, or maybe it will spend the night. But it will not last forever. If you can be with it, sit with it, even if “it” brings a lot of discomfort, that feeling will keep moving. It will move through you, and you will move on. You will move forward.

I had a nightmare about the Averys’ sweet-tempered German shepherd, Ina. In the dream, as I was sitting on the floor in the Averys’ living room, the dog walked up to me and began to insult me. She said I was a frivolous, cynical, attention-seeking “fag” whose entire life had been phony. I answered her frivolously and cynically and chucked her under the chin. She grinned at me with malice, as if to make clear that she understood me to the core. Then she sank her teeth into my arm. As I fell over backward, she went for my throat.

He had never discussed it with Jude, but in the years to come, he would see him in all sorts of pain, big pains and little ones, would see him wince at small hurts and occasionally, when the discomfort was too profound, would see him vomit, or pleat to the ground, or simply blank out and become insensate, the was he was doing in their living room now. But although he was a man who kept his promises, there was a part of him that always wondered why he had never raised the issue with Jude, why he had never made him discuss what it felt like, why he had never dared to do what instinct told him to do a hundred times: to sit down beside him and rub his legs, to try to knead back into submission those misfiring nerve endings. Instead here he was hiding in the bathroom, making busywork for himself as, a few yards away, one of his dearest friends sat alone on a disgusting sofa, making the slow, sad, lonely journey back to consciousness, back to the land of the living, without anyone at all by his side. "You're a coward," he said to his reflection in the bathroom mirror. His face looked back at him, tired with disgust. From the living room, there was only silence, but Willem moved to stand unseen at its border, waiting for Jude to return to him.

I don’t know that doom is a very nice word. It does suggest, I think, shuddering and cold sweat. There was none of that, though, about Coco’s welcome to it when it opened my front door and walked in, nor can it be fairly said that there was any of it about mine. True I had a feeling, unusual so soon after breakfast, that I was in the hands of God, but otherwise I wasn’t aware of any particular discomfort. Nor did I remember, till later, that the only other time in my life I had had this feeling was when I was dressing to go to the party in Italy at which I met my first husband. It is a sinking feeling. Perhaps husbands have never altogether agreed with me. Sitting, then,

It was December 15, 2012, the day after twenty-year-old Adam Lanza fatally shot twenty children between six and seven years old, as well as six adult staff members, at Sandy Hook Elementary School in Newtown, Connecticut. I remember thinking, Maybe if all the mothers in the world crawled on their hands and knees toward those parents in Newtown, we could take some of the pain away. We could spread their pain across all of our hearts. I would do it. Can’t we find a way to hold some of it for them? I’ll take my share. Even if it adds sadness to all my days. My friends and I didn’t rush to start a fund that day. We didn’t storm the principal’s office at our kids’ school asking for increased security measures. We didn’t call politicians or post on Facebook. We would do all that in the days to come. But the day right after the shooting, we just sat together with nothing but the sound of occasional weeping cutting through the silence. Leaning in to our shared pain and fear comforted us. Being alone in the midst of a widely reported trauma, watching endless hours of twenty-four-hour news or reading countless articles on the Internet, is the quickest way for anxiety and fear to tiptoe into your heart and plant their roots of secondary trauma. That day after the mass killing, I chose to cry with my friends, then I headed to church to cry with strangers. I couldn’t have known then that in 2017 I would speak at a fund-raiser for the Resiliency Center of Newtown and spend time sitting with a group of parents whose children were killed at Sandy Hook. What I’ve learned through my work and what I heard that night in Newtown makes one thing clear: Not enough of us know how to sit in pain with others. Worse, our discomfort shows up in ways that can hurt people and reinforce their own isolation. I have started to believe that crying with strangers in person could save the world. Today there’s a sign that welcomes you to Newtown: WE ARE SANDY HOOK. WE CHOOSE LOVE. That day when I sat in a room with other mothers from my neighborhood and cried, I wasn’t sure what we were doing or why. Today I’m pretty sure we were choosing love in our own small way.

Egg-laying hens, for example, have a complex world of behavioural needs and drives. They feel strong urges to scout their environment, forage and peck around, determine social hierarchies, build nests and groom themselves. But the egg industry often locks the hens inside tiny coops, and it is not uncommon for it to squeeze four hens to a cage, each given a floor space of about 10 by 8.5 inches. The hens receive sufficient food, but they are unable to claim a territory, build a nest or engage in other natural activities. Indeed, the cage is so small that hens are often unable even to flap their wings or stand fully erect. Pigs are among the most intelligent and inquisitive of mammals, second perhaps only to the great apes. Yet industrialised pig farms routinely confine nursing sows inside such small crates that they are literally unable to turn around (not to mention walk or forage). The sows are kept in these crates day and night for four weeks after giving birth. Their offspring are then taken away to be fattened up and the sows are impregnated with the next litter of piglets. Many dairy cows live almost all their allotted years inside a small enclosure; standing, sitting and sleeping in their own urine and excrement. They receive their measure of food, hormones and medications from one set of machines, and get milked every few hours by another set of machines. The cow in the middle is treated as little more than a mouth that takes in raw materials and an udder that produces a commodity. Treating living creatures possessing complex emotional worlds as if they were machines is likely to cause them not only physical discomfort, but also much social stress and psychological frustration.

His first interruption came immediately after she explained that she’d examined Mr. Wilson while he was still in bed. “In his nightclothes?” the duke gasped. Although he did not turn pink at the notion, his discomfort was plain and Bea had to squelch the laughter that rose in her throat. It was so impossibly funny that she, a spinster of advancing years, was less prudish than a duke who must have had several if not dozens of mistresses. “Yes, in his nightclothes. It didn’t strike me as prudent to have the butler dress him in his afternoon attire and arrange him in the sitting room. For one thing, it would have been ghoulish to see a dead man with the affect of an alive one. Furthermore, it would have ruined any opportunity for me to gather useful information from the scene itself. But that is just my opinion and you should of course feel free to attire and arrange the next corpse you examine in whatever way is least offensive to your sensibilities.” She’d meant to make him feel ridiculous for his scruples, but he merely thanked her for the suggestion and promised he would indeed keep it in mind should the situation arise.

Being in the audience of the State of the Union is not a passive experience. Every few minutes when the president completed a thought, everyone stood up to clap. Stand up. Sit down. Stand up. Sit down. The sound of the springs in the aged chairs of the House Chamber became a secondary soundtrack. I was distracted by my discomfort and began to dread the end of his sentences. But then I noticed that not every person stood up every single time. I realized they only stood up when he said something their side agreed with. I decided that no matter what he said next, I was going to stay seated. I was really hurting. I was going to sit one round out. Well, as soon as I’d made my mind up that I was staying put, President Obama made a statement and everyone stood up. Everyone. Not half of the room. Every person in the room except me. It happened far too fast for me to correct my mistake. What did he say? “We need equal pay for women.” And I just sat there like a jerk. If the president himself had looked up and to the left, he’d have seen me just sitting there, seemingly opposed to equal pay for women! Good grief! I was not seated next to the first lady, thankfully. I made sure to stand up the rest of the time.

4Paul Gaydos My Books Browse ▾ Community ▾ The Way of the Superior Man Quotes The Way of the Superior Man by David Deida The Way of the Superior Man: A Spiritual Guide to... by David Deida Read Austerity means to eliminate the comforts and cushions in your life that you have learned to snuggle into and lose wakefulness. Take away anything that dulls your edge. No newspapers or magazines. No TV. No candy, cookies, or sweets. No sex. No cuddling. No reading of anything at all while you eat or sit on the toilet. Reduce working time to a necessary minimum. No movies. No conversation that isn't about truth, love, or the divine. If you take on these disciplines for a few weeks, as well as any other disciplines that may particularly cut through your unique habits of dullness, then your life will be stripped of routine distraction. All that will be left is the edge you have been avoiding by means of your daily routine. You will have to face the basic discomfort and dissatisfaction that is the hidden texture of your life. You will be alive with the challenge of living your truth, rather than hiding form it. Unadorned suffering is the bedmate of masculine growth. Only by staying intimate with your personal suffering can you feel through it to its source. By putting all your attention into work, TV, sex, and reading, your suffering remains unpenetrated, and the source remains hidden. Your life becomes structured entirely by your favorite means of sidestepping the suffering you rarely allow yourself to feel. And when you do touch the surface of your suffering, perhaps in the form of boredom, you quickly pick up a magazine or the remote control. Instead, feel your suffering, rest with it, embrace it, make love with it. Feel your suffering so deeply and thoroughly that you penetrate it, and realize its fearful foundation. Almost everything you do, you do because you are afraid to die. And yet dying is exactly what you are doing, from the moment you are born. Two hours of absorption in a good Super Bowl telecast may distract you temporarily, but the fact remains. You were born as a sacrifice. And you can either participate in the sacrifice, dissolving in the giving of your gift, or you can resist it, which is your suffering. By eliminating the safety net of comforts in your life, you have the opportunity to free fall in this moment between birth and death, right through the hole of your fear, into the unthreatenable openness which is the source of your gifts. The superior man lives as this spontaneous sacrifice of love.

I decide that candor is probably best, that I will never see this woman again after this month. “I’m honestly not sure why I’m here, other than I feel like I could use some spiritual direction in my life.” This is the truth. “Why do you feel that way?” Nora asks. I sit for a few seconds, because this is a good question. I’m not terribly sure, other than my soul is weary, my usual recipe of prayer and reflecting on passages from the Bible isn’t inspiring me, and I sense a gaping, run-ragged hole in my soul where mature wisdom should be. Also, I don’t know where my home is, where I might really belong. Years have passed since I last felt poured-into, I tell her, and I have not bothered to seek it out. I have embarked on this year of travel, at age thirty-seven, feeling less confident than I did a decade ago about what I believe to be true, and how that truth intersects with who I am. I am weary from game playing and formulaic answers, and the evangelical-Christian hat that I have worn daily with every outfit since I was fourteen feels too small, headache inducing. I fidget daily in its discomfort, but I don’t know how to exchange it, how it should be resized. Perhaps I can stitch a new hat from scraps I find scattered around the globe, I suggest. Perhaps she could be my milliner, maybe help me find the first scrap, floating somewhere along the sidewalks of old Chiang

Maxim’s grandmother suffered her in patience. She closed her eyes as though she too were tired. She looked more like Maxim than ever. I knew how she must have looked when she was young, tall, and handsome, going round to the stables at Manderley with sugar in her pockets, holding her trailing skirt out of the mud. I pictured the nipped-in waist, the high collar, I heard her ordering the carriage for two o’clock. That was all finished now for her, all gone. Her husband had been dead for forty years, her son for fifteen. She had to live in this bright, red-gabled house with the nurse until it was time for her to die. I thought how little we know about the feelings of old people. Children we understand, their fears and hopes and make-believe. I was a child yesterday. I had not forgotten. But Maxim’s grandmother, sitting there in her shawl with her poor blind eyes, what did she feel, what was she thinking? Did she know that Beatrice was yawning and glancing at her watch? Did she guess that we had come to visit her because we felt it right, it was a duty, so that when she got home afterwards Beatrice would be able to say, “Well, that clears my conscience for three months”? Did she ever think about Manderley? Did she remember sitting at the dining room table, where I sat? Did she too have tea under the chestnut tree? Or was it all forgotten and laid aside, and was there nothing left behind that calm, pale face of hers but little aches and little strange discomforts, a blurred thankfulness when the sun shone, a tremor when the wind blew cold? I wished that I could lay my hands upon her face and take the years away. I wished I could see her young, as she was once, with color in her cheeks and chestnut hair, alert and active as Beatrice by her side, talking as she did about hunting, hounds, and horses. Not sitting there with her eyes closed while the nurse thumped the pillows behind her head.

I looked around and realized we were headed down a different road than Marlboro Man would normally take. “I have to give you your wedding present,” Marlboro Man said before I could ask where we were going. “I can’t wait a month before I give it to you.” Butterflies fluttered in my stomach. “But…,” I stammered. “I haven’t gotten yours yet.” Marlboro Man clasped my hand, continuing to look forward at the road. “Yes you have,” he said, bringing my hand to his lips and turning me to a pool of melted butter right in his big Ford truck. We wound through several curves in the road, and I tried to discern whether I’d been there before. My sense of direction was lousy; everything looked the same to me. Finally, just as the sun was dipping below the horizon, we came upon an old barn. Marlboro Man pulled up beside it and parked. Confused, I looked around. He got me a barn? “What…what are we doing here?” I asked. Marlboro Man didn’t answer. Instead, he just turned off the pickup, turned to me…and smiled. “What is it?” I asked as Marlboro Man and I exited the pickup and walked toward the barn. “You’ll see,” he replied. He definitely had something up his sleeve. I was nervous. I always hated opening gifts in front of the person who gave them to me. It made me uncomfortable, as if I were sitting in a dark room with a huge spotlight shining on my head. I squirmed with discomfort. I wanted to turn and run away. Hide in his pickup. Hide in the pasture. Lie low for a few weeks. I didn’t want a wedding present. I was weird that way. “But…but…,” I said, trying to back out. “But I don’t have your wedding present yet.” As if anything would have derailed him at that point. “Don’t worry about that,” Marlboro Man replied, hugging me around the waist as we walked. He smelled so good, and I inhaled deeply. “Besides, we can share this one.” That’s strange, I thought. Any fleeting ideas I’d had that he’d be giving me a shiny bracelet or sparkly necklace or other bauble suddenly seemed far-fetched. How could he and I share the same tennis bracelet? Maybe he got me one of those two-necklace sets, the ones with the halved hearts, I thought, and he’ll wear one half and I’ll wear the other. I couldn’t exactly picture it, but Marlboro Man had never been above surprising me. Then again, we were walking toward a barn.

Tom carried with him a glass full of wine, which clearly hadn’t been his first of the evening. He swaggered and swayed as he started to speak, and his eyes, while not quite at half mast, were certainly well on their way. “In my mind,” Tom began, “this is what love is all about.” Sounded good. A little slurred, but it was nice and simple. “And…and…and in my mind,” Tom continued, “in my mind, I know this is all about…this is all love here.” Oh dear. Oh no. “And all I can say is that in my mind,” he went on, “it’s just so great to know that true love is possible right now in this time.” Crickets. Tap-tap. Is this thing on? “I’ve known this guy for a long, long time,” he resumed, pointing to Marlboro Man, who was sitting and listening respectfully. “And…in my mind, all I have to say is that’s a long…long time.” Tom was dead serious. This was not a joke toast. This was not a ribbing toast. This was what was “in his mind.” He made that clear over and over. “I just want to finish by saying…that in my mind, love is…love is…everything,” he continued. People around the room began to snicker. At the large table where Marlboro Man and I sat with our friends, people began to crack up. Everyone except Marlboro Man. Instead of snickering and laughing at his friend--whom he’d known since they were boys and who, he knew, had recently gone through a rough couple of years--Marlboro Man quietly motioned to everyone at our table with a tactful “Shhhh,” followed by a quietly whispered “Don’t laugh at him.” Then Marlboro Man did what I should have known he’d do. He stood up, walked up to his friend, who was rapidly entering into embarrassing territory…and gave him a friendly handshake, patting him on the shoulder. And the dinner crowd, rather than bursting into the uproarious laughter that had been imminent moments before, clapped instead. I watched the man I was about to marry, who’d always demonstrated a tenderness and compassion for people--whether in movies or in real life--who were subject to being teased or ridiculed. He’d never shown a spot of discomfort in front of my handicapped brother Mike, for all the times Mike had sat on his lap or begged him for rides to the mall. He’d never mocked or ridiculed another person as long as I’d known him. And while his good friend Tom wasn’t exactly developmentally disabled, he’d just gotten perilously close to being voted Class Clown by a room full of people at our rehearsal dinner. But Marlboro Man had swept in and ensured that didn’t happen. My heart swelled with emotion.

Herbenick invited me to sit in on the Human Sexuality class she was about to teach, one of the most popular courses on Indiana’s campus. She was, on that day, delivering a lecture on gender disparities in sexual satisfaction. More than one hundred fifty students were already seated in the classroom when we arrived, nearly all of them female, most dressed in sweats, their hair pulled into haphazard ponytails. They listened raptly as Herbenick explained the vastly different language young men and young women use when describing “good sex.” “Men are more likely to talk about pleasure, about orgasm,” Herbenick said. “Women talk more about absence of pain. Thirty percent of female college students say they experience pain during their sexual encounters as opposed to five percent of men.” The rates of pain among women, she added, shoot up to 70 percent when anal sex is included. Until recently, anal sex was a relatively rare practice among young adults. But as it’s become disproportionately common in porn—and the big payoff in R-rated fare such as Kingsman and The To Do List—it’s also on the rise in real life. In 1992 only 16 percent of women aged eighteen to twenty-four said they had tried anal sex. Today 20 percent of women eighteen to nineteen have, and by ages twenty to twenty-four it’s up to 40 percent. A 2014 study of heterosexuals sixteen to eighteen years old—and can we pause for a moment to consider just how young that is?—found that it was mainly boys who pushed for “fifth base,” approaching it less as a form of intimacy with a partner (who they assumed would both need to be and could be coerced into it) than a competition with other boys. Girls were expected to endure the act, which they consistently reported as painful. Both sexes blamed that discomfort on the girls themselves, for being “naïve or flawed,” unable to “relax.” Deborah Tolman has bluntly called anal “the new oral.” “Since all girls are now presumed to have oral sex in their repertoire,” she said, “anal sex is becoming the new ‘Will she do it or not?’ behavior, the new ‘Prove you love me.’” And still, she added, “girls’ sexual pleasure is not part of the equation.” According to Herbenick, the rise of anal sex places new pressures on young women to perform or else be labeled a prude. “It’s a metaphor, a symbol in one concrete behavior for the lack of education about sex, the normalization of female pain, and the way what had once been stigmatized has, over the course of a decade, become expected. If you don’t want to do it you’re suddenly not good enough, you’re frigid, you’re missing out, you’re not exploring your sexuality, you’re not adventurous.

I believe that if, like me, you have privilege and are equipped with the resources and knowledge to have these conversations, it is your job to educate those who have no idea how to navigate this information, define these resources, and to challenge their own preconceived ideas. It is not solely the responsibility of marginalised people to advocate for their own rights, to explain their own oppression, or to hold hands with the very people undermining them. This is a reminder that each and every one of us has arrived at our current worldview because of people who took the time to explain things, who performed labour to educate us. We need to pay that forward, not sit on high horses. I know I am the product of the people closest to me, and that our debates and occasional conflicts are at the crux of my self-development, reflection, and empowerment. It isn’t your job to engage in harmful conversations with those committed to misunderstanding you but it isn’t helpful to demonise people whose views do not mirror your own or whose progress is slower. It isn’t effective to shut down and to turn your back on those with other worldviews once you believe you know better. We shouldn’t pull the ladder up behind us when we decided we’re in the right place. We shouldn’t be shutting up shop. This is the ultimate opportunity to use what we have learned to ensure marginalised people do not have to have these conversations. We don’t need to speak on behalf of anyone but we can direct people to resources, we can push back on problematic language and views, and we can use our knowledge and privilege for change-making. If you hold the privileges that I do, a White woman claiming to be a feminist, your fear is not enough of a barrier. I know that is a confronting statement but it is something we must interrogate. It is vital to note that there are many circumstances where breaking your silence, challenging the status quo, and speaking out pose a threat. I want to be clear that this is not a call to subject yourself to devastating outcomes, or dangerous conversations, or situations that pose a threat to your safety or security. But if the only thing standing between you and change is fear of causing your friends discomfort, or lowering the mood by calling out something that may be considered taboo, you must walk through that fear. History depends on it. Change is contingent on your voice. If you want to identify as a feminist. If you want to claim this space and that you are #doingthework, this is exactly what that work looks like. Having difficult conversations, being brave, and challenging widely held assumptions. Turning up to the protest. Putting your money toward causes you claim to stand for. Buying the book and using what you’ve learned to ensure this work does not remain the sole responsibility of the impacted, marginalised communities, but becomes something that those without lied experiences understand and advocate for. Doing all this, is more than half the battle. The next time you bookend a conversation with “it is not my job to educate you”, I think it is really important to remember that, actually, it kind of is. Your privilege means you have access to people and influence over them. You are considered by society to be more palatable in your anger, and your advocacy, and people are more willing to hear you speak to difficult topics. It is your job to educate yourself, and to use that inherent privilege to educate others, or to at least have a go. It is your job, as the feminist you claim to be, to act as a barricade for people experiencing compounding marginalisations. It is your job to educate yourself and others. It is as simple as that.

In the hospital, I needed the presence of people. People with bodies. Those people were able to provide presence, paradoxically, by being willing and able to sit with the discomfort of my expressions of abandonment and isolation. I didn’t need disembodied, intellectual arguments about God’s presence. I needed people who could be physically and emotionally present when I asked, “Why isn’t God present?” In those people, and in my experience of absence, I experienced God’s presence by questioning God’s presence.

Typically only the incivility of the less powerful toward the more powerful can be widely understood as such, and thus be subject to such intense censure. Which is what made #metoo so fraught and revolutionary. It was a period during which some of the most powerful faced repercussion. The experience of having patriarchal control compromised felt, perhaps ironically, like a violation, a diminishment, a threat to professional standing—all the things that sexual harassment feels like to those who’ve experienced it. Frequently, in those months, I was asked about how to address men’s confusion and again, their discomfort: How were they supposed to flirt? What if their respectful and professional gestures of affiliation had been misunderstood? Mothers told me of sons worried about being misinterpreted, that expression of their affections might be heard as coercion, their words or intentions read incorrectly, that they would face unjust consequences that would damage their prospects. The amazing thing was the lack of acknowledgment that these anxieties are the normal state for just about everyone who is not a white man: that black mothers reasonably worry every day that a toy or a phone or a pack of Skittles might be seen as a gun, that their children’s very presence—sleeping in a dorm room, sitting at a Starbucks, barbecuing by a river, selling lemonade on the street—might be understood as a threat, and that the repercussions might extend far beyond a dismissal from a high-paying job or expulsion from a high-profile university, and instead might result in arrest, imprisonment, or execution at the hands of police or a concerned neighbor. Women enter young adulthood constantly aware that their inebriation might be taken for consent, or their consent for sluttiness, or that an understanding of them as having been either drunk or slutty might one day undercut any claim they might make about having been violently aggressed upon. Women enter the workforce understanding from the start the need to work around and accommodate the leering advances and bad jokes of their colleagues, aware that the wrong response might change the course of their professional lives. We had been told that our failures to extend sympathy to the white working class—their well-being diminished by unemployment and drug addictions—had cost us an election; now we were being told that a failure to feel for the men whose lives were being ruined by harassment charges would provoke an angry antifeminist backlash. But with these calls came no acknowledgment of sympathies that we have never before been asked to extend: to black men who have always lived with higher rates of unemployment and who have faced systemically higher prison sentences and social disapprobation for their drug use; to the women whose careers and lives had been ruined by ubiquitous and often violent harassment. Now the call was to consider the underlying pain of those facing repercussions. Rose McGowan, one of Weinstein’s earliest and most vociferous accusers, recalled being asked “in a soft NPR voice, ‘What if what you’re saying makes men uncomfortable?’ Good. I’ve been uncomfortable my whole life. Welcome to our world of discomfort.”34 Suddenly, men were living with the fear of consequences, and it turned out that it was not fun. And they very badly wanted it to stop. One of the lessons many men would take from #metoo was not about the threat they had posed to women, but about the threat that women pose to them.

When we mindfully watch our bodily sensations, we should not confuse them with mental formations, for bodily sensations can arise completely independent of the mind. For instance, we sit comfortably. After a while, there can arise some uncomfortable feeling in our back or our legs. Our mind immediately experiences that discomfort and forms numerous thoughts around the feeling. At that point, without confusing the feeling with the mental formations, we should isolate the feeling as feeling and watch it mindfully. Feeling is one of the seven universal mental factors. The other six are contact, perception, attention, concentration, life force, and volition. Other

Sit comfortably, either on a chair with your feet on the ground, or cross-legged. You can rest your hands on your legs or in your lap. Close your eyes and take several long breaths through your nose. Feel your stomach rise and fall as you breathe into your belly. Pay attention to what you hear around you. Notice how the world is alive with sound. As thoughts about these noises arise—judgments, assessments, irritations—let these observations and evaluations drift away. Release your focus on your breath and, while staying in the present moment, notice as any thoughts or feelings arise. Perhaps you will notice some discomfort in your body or have a feeling arise, or you may have a thought about what you need to accomplish or remember to do today. As the thoughts come up, let them float away without judging them or getting caught up in them. Begin to start seeing thoughts as thoughts without identifying with them. Just observe each moment without judgment. Think of a situation that you are having a hard time accepting. Perhaps it is your difficulty finding a job or a life partner, or it may be a friend’s illness or a collective reality such as war. Remind yourself that this is the nature of reality. These painful realities do happen to us, to those we love, and in our world. Acknowledge the fact that you cannot know all the factors that have led to this event. Accept that what has happened has already happened. There is nothing you can do to change the past. Remind yourself: “In order to make the most positive contribution to this situation, I must accept the reality of its existence.” You can also choose to recite or reflect on one of the following two passages, one from the Buddhist tradition, the other from the Christian tradition:

It’s important to learn to accept and sit with the feeling of discomfort. Avoiding that feeling, prioritising comfort, means we avoid addressing the very things that need to be brought to light the most.

Contrary to what we do when we are going to enter into samadhi, we start moving the upper body from side to side a little at first and then gradually increase the degree of movement, which becomes larger and larger with the hips as the pivot. Next move the shoulders to ease stiffness, and then massage the face, the head, and the neck with both hands. Last of all, we should unlock the crossed legs to alleviate numbness and any other discomfort. When we sit alone, it is effective to do some exercises. What is important is to “stand up calmly.

METTA MEDITATION Metta is an active form of meditation in which, instead of concentrating on the air, we concentrate on bringing positive thoughts and wishes out into the world, and hope that our good will affects people— or animals — in our heads. In some forms of this practice, we go a step further and believe that whosoever may be the target of our metta (and this includes ourselves) is relieved of their particular form of suffering, discomfort or pain as they are influenced by the force of our goodwill. Benefits of metta meditation Research supports what meditators have known for centuries who incorporate metta into their practice: it enhances well-being. Including strengthened feelings of empathy to better interactions to increased tolerance to coping with PTSD and other trauma-based disorders, daily meditation on love-kindness has been connected to a variety of effects, much like rituals of mindfulness and consciousness. And, yeah, sympathy can even grow. STEP BY STEP METTA MEDITATION Sit in a comfortable and relaxing way to practice metta meditation. For steady, long and full exhalations, take two to three deep breaths. Let go of any fears or doubts. Experience or visualize the wind flowing through your chest core in the direction of your heart for a few minutes. Metta is first applied against ourselves, as we often fail to love others without respecting ourselves first. The following or related sentences are sitting quietly, unconsciously repeated, gradually and steadily: may I be satisfied, may I be all right, may I be safe, may I be at ease and peaceful. Enable yourself to slip into the thoughts they share as you utter these words. Metta meditation is mainly about communicating with the purpose of wishing joy to ourselves or to others. Nevertheless, if the body or mind has emotions of comfort, friendliness, or affection, communicate with them, allowing them to grow as you repeat the words. You may keep a picture of yourself in the center of your mind as an aid to meditation. It allows the thoughts conveyed in the words to be improved. Bring to mind a friend or someone in your life who has cared about you profoundly after a period of steering metta towards yourself. And echo slowly words of love-kindness towards them: May you be satisfied. May you be fine. Please be safe. May you be at ease and in peace.

Meditation periods in monasteries can be as long as fifty minutes or more, but this is appropriate only if it does not cause too much discomfort and if one is able to maintain concentration for that long. During intensive Zen retreats, called sesshin, practitioners sit for twelve hours or more per day. But don't let this scare you off, just as it should not scare off beginning joggers to know that some super-athletes run double marathons. Always start where you are. After all, where else could you start?

In an ideal world, I sit you down and tell you how I feel. as I ramble on with discomfort, you lift my chin and kiss me. we make out like lovers, for longer than we probably should. we don’t talk about the future, as we embrace the here and now. but all of this is just a beautiful fantasy.

Hard times in sobriety seem like a wall. But they’re just a cardboard wall. That you have to punch your way through to get to the magical stuff in the next room. I’m really learning that if you just sit with the discomfort and trust it will pass, it always, always does. And then really great times roll in. It’s as if the universe rewards you.

As I passed I saw a cafe, a cafe on the street, with an open door, and one small round table outside, just big enough for two persons, two glasses of wine, two small iron chairs, a diminutive cafe…shabby, with a faded sign, a dull window, lopsided walls, uneven roof. The smallness of it, the intimacy of it, the humanity of its proportion… A human being feels one can sit in such a cafe even if one’s hair is not perfectly in place and one’s shoes are not shined... One could sit there and feel unique, feel in tune with the world, or out of tune, feel human and open to human emotion... One could sit there if one felt the world too big and too barbaric, and feel once more in a human setting, a proper setting for a human being… Why did I feel warmed by imperfections, discomfort, and patina? Because intense living leaves scars…inner scars, softened, human wear and tear.

because - traveling - I often felt the lingering anxiety I was doomed...Traveling would kill me, I felt. I had always had the idea, and still do, that my particular exit would be made via an appointment in Samarra: I would go a great distance and endure enormous discomfort and trouble and expense in order to meet my death. If I chose to sit at home and eat and drink in the bosom of my family it would never happen.

I think what I really want is to treat life less like a war. Wouldn't we have less Imposter Syndrome and fewer actual imposters if we just lowered our standards a bit? Modern productivity dogma encourages us to act fast, and milk our exceptionalism for all it's worth. Under that kind of pressure, perhaps the truest rebellion is to embrace our ordinariness. In everyday life, if we could not only tolerate the discomfort, but wholeheartedly embrace our own lack of expertise, then we might have a far better chance of showing others the same grace. Then perhaps life might feel, at the very least, less agitating, at most, we might even find peace. How’s this? Let’s stoop below average at 50% of all we do. We’ll relish it, the commonness. Next time we have a question, let’s hold our for as long as we humanly can before googling the answer. It’ll be erotic, like edging before a climax. It’s quite nice, I am learning, just to wonder indefinitely. To never have certain answers. To sit down, be humble, and not even dare to knowThe hormonal rewards of constantly checking our phones fatigue the mind just as much as the stressors do. Studies of phone addiction have found the little hits of dopamine that keep users jonesing for notifications come with a tragic side effect. They actually inhibit the amount of dopamine we feel when exposed to real-life novelty. Said another way, phone addiction decreases our ability to enjoy new experiences in the physical world. When you’re hooked on novelty in electronic form, new foods and flowers lose their magic.

He slid his chair back, stood and gave Rikke his best formal bow. “Please allow me to say that I do not blame you for this in the least. Terrible manners to just drop in. Entirely my own fault. I’m actually…” He gave a disbelieving grin as he realised it was true. “I’m actually rather glad we had this time together.” Rikke winced again, even harder, as Glaward walked over with a set of heavy manacles. “Believe it or not, so am I.” “An unlikely romance, this,” sneered Brock, pale lip curled with evident disgust. Or was it jealousy? Rikke’s glance towards him was satisfyingly furious. “We’re even,” she forced through gritted teeth. Brock’s nostrils flared. The Young Lion might have had fewer limbs than in his glory days, but he yet possessed a full set of heroic nostrils. “Take him somewhere he won’t bloody escape from,” he snapped at Jurand. “And the Lady Regent won’t find out about. Not until it’s time.” He looked back to Rikke. “We’re even. But we’ll be keeping our swords well sharpened, just in case.” “The Master Maker forged mine,” said Caul Shivers, in that broken whisper of his. “It never gets blunt.” He made no effort to be threatening. The one advantage of a giant scar and a metal eye, perhaps, is that being threatening takes no effort whatsoever. “Huh.” And Brock’s mechanical leg squeaked faintly as he limped for the door. The bracelets snapped shut around Orso’s wrists. One could almost hear the discomfort in Glaward’s voice. “Hope that’s not too tight, Your…” “No, no,” said Orso. “Most comfortable fetters I’ve worn, and I’ve tried on quite a few lately.” He took one last look at Rikke, sitting there in the sunlight, at the head of the table. He would have liked more time with her. But he supposed it had never been very realistic. “Peace between the North and the Union.” He gave a little chuckle. “Honestly, it’s a far better legacy than anyone expected from me.” And he strolled jauntily out into the hall. Well, as jauntily as you can in chains. Which isn’t very.

So sit in the discomfort, Maya. Soak it in. Because if you can find your way through it, you might just discover an incredible new life.

Narian was walking restlessly around his parlor when I entered, and my worry increased tenfold. Was he moving about because he was in pain? I glanced around the room, noticing an empty wineglass and a half-eaten bowl of soup. “You’re out of breath, Alera,” he said with a smile. “I hope that means your conversation with Nantilam went well.” I hesitated, unsure how to begin, unsure how to tell him what she was demanding, what she had done to him. Unsure how to tell him she had meted out one last betrayal. “How are you feeling?” I blurted, and he laughed. “I’m fine, but you don’t seem to be. Come and talk to me.” He took my hand and led me to the sofa, pulling me down to sit beside him. He winced as he did so, an indication he was experiencing some discomfort. I brushed his hair off his forehead, subtly checking for a fever, then told him of the High Priestess’s desires. “The terms of the actual treaty are not a problem, Narian, but Nantilam won’t enter into it unless you agree to make Cokyri your home. She wants to control your power, now and in the future, even to the point of progeny.” “Alera,” he calmly said, taking both my hands in his. “Those decisions are not hers to make. Besides, she’s a little late.” “I don’t understand.” He looked at me, bemused, then rolled up his right shirtsleeve, revealing an intricate tattoo encircling his forearm just below the elbow--the Cokyrian symbol that a man was voluntarily bound to a woman. I stared at it; I stared at him; and I burst into tears. His eyebrows rose in surprise, but he nonetheless took me into his arms. “That’s not the reaction I expected,” he drolly commented, “but it’s convinced me something is wrong.” “How….are…you…feeling?” I managed between sobs. “You’ve already asked me that, and I’m fine.” When I finally had my weeping under control, words tumbled from my mouth. “Even if the revolt has been successful, the High Priestess won’t enter into a treaty unless you stay in Cokyri. Otherwise, she’ll attack Hytanica again, and this time she will kill all of our military leaders and enslave my people. And she wants you to bind yourself to a woman of her choosing because if your powers pass to a child, she wants the child to be Cokyrian.” “That’s all well and good, but this time, she won’t be able to have things her way. There’s no need for you to worry about this. We are strong enough to take her on, Alera.” “But we’re not.” I glanced once more toward the food he had been given, and a flicker of understanding appeared in his eyes. “We have no choice, Narian, because she’s poisoned your food and drink and only she can heal you. And I don’t know what to do, only that I cannot let you die!” “Shhh,” he soothed, holding me close, and I couldn’t understand how he could be so calm. Not when panic rose higher inside me with each passing moment. When I had quieted, resting with my head cradled against his chest, he tried to sort through the things I had said. “So Nantilam, in her wisdom, has linked Hytanican’s freedom to my willingness to stay in Cokyri, and she has effectively taken me out of the fighting by poisoning my food?” I shudder, then nodded. “If I stay here, she is willing to sign a treaty, but if I’m not, she will never relinquish Hytanica and I won’t be around to prevent it.” “Yes,” I murmured. “So she is tearing us apart, dictating the rest of my life and we have to go along with it or she will destroy Hytanica?” “Yes. And we’re running out of time.” He shook his head in awe. “I have to hand it to her, Alera. She’s ruthless in pursuing what she wants.” “This is serious, Narian.” I found his attitude almost irritating. He obviously understood the direness of his situation, yet was acting like it was only a game. “I know it’s serious, but there is only one choice as far as I’m concerned. I don’t want to live without you, Alera. I won’t live without you.

But if the world is watching, we might as well tell the truth. And the truth is, the church doesn’t offer a cure. It doesn’t offer a quick fix. The church offers death and resurrection. The church offers the messy, inconvenient, gut-wrenching, never-ending work of healing and reconciliation. The church offers grace. Anything else we try to peddle is snake oil. It’s not the real thing. As Brené Brown puts it, “I went to church thinking it would be like an epidural, that it would take the pain away . . . But church isn’t like an epidural; it’s like a midwife . . . I thought faith would say, ‘I’ll take away the pain and discomfort, but what it ended up saying was, ‘I’ll sit with you in it.’ ”73

Bless his heart, Giovanni doesn’t try to put a reassuring arm around me, nor does he express the slightest discomfort about my explosion of sadness. Instead, he just sits through my tears in silence, until I’ve calmed down.

The rivers of Babylon are all the penalties that remain of sin which flow down to hell, and the wicked follow them, for the penalties of this life do not suffice for such crimes, therefore they both end in hell. However, the righteous sit beside these rivers, for they only have to suffer transient penalties which pass away, leaving them seated and not departing with this world, but awaiting the world of the eternal Father prepared for them.   David does not say they wept on account of 'their discomfort by the rivers, which signify trials, but because of their longing for Sion, that is for heaven, where the God of Gods is beheld. This means that the just are more tormented by the postponement of the glory promised them than by all the other sufferings of the world, for they feel their absence from Sion and weep for it

expect to feel some discomfort when smashing. The key is to focus on your breathing. When you smash into a sensitive area, the tendency is to contract and hold your breath. Instead, take a deep breath in and then relax as you exhale.

I think you’ve taught him his lesson, Oren.” The young lady pushed the barrel away from Connell’s face. “I don’t think he’ll manhandle me again.” When she gave him a “so-there” look and then raised her chin, a spark of self-pride flamed to life in his gut. His mam had always made sure he knew how to treat a girl, but this was obviously no ordinary girl. “If anyone was doing the manhandling, it was you.” Connell rubbed the sore spot on his forehead. “I didn’t ask you to sit on my lap.” Her eyes widened, revealing a woodsy brown that was as dark and rich as fine-grained walnut. The color matched the thick curls that had come loose from the knitted hat covering her head. Oren stood back, tucked his gun under his arm, and tapped his black derby up. His eyebrows followed suit. The girl opened her mouth to speak but then clamped it shut, apparently at a loss for words. A wisp of satisfaction curled through Connell. After the way she’d let the old man humiliate him, he didn’t mind letting her squirm for a minute. But only for a minute. Mam’s training was ingrained too deeply to wish the girl ill will for more than that. He shoved himself out of the chair and straightened his aching back. “Look,” he said, plucking a last dirty sock from his shoulder. “Can we start over? I’m Connell McCormick.” She hesitated and then tilted her head at him. “And I’m Miss Young.” “I sure hope you’ll forgive me if I’ve caused you any . . . discomfort.” Surprise flitted across her elegant, doelike features. “Well now. With that polite apology, how could I refuse to forgive you?” He gave her a smile and waited. The polite thing for her to do was offer her own apology and perhaps even a thank-you for his attempts to save her from Jimmy Neil. But she only returned the smile, one that curved her lovely full lips in perfect symmetry but didn’t make it into the depths of her eyes.

the homeless men down by the river, and I’m suddenly embarrassed. I hadn’t given any recent thought to how we’re dressed when we’re out on the farm because we don’t usually get company. “Be right back,” I say to cover my discomfort, then I lead Blum into the house and sit him on the davenport. “Stay.” Returning, I find the wood almost all stacked in a

STRATEGY: SITTING WITH DIFFICULT EMOTIONS It is likely you have avoided negative emotions because you’re afraid of feeling them or you don’t know how to feel them. Here is a way to do just that, and it takes only 10 minutes: 1 . Set a timer for 10 minutes. Bring to your conscious awareness an emotion you tend to avoid or suppress. Try to conjure it up so you can feel it right now. 2. Observe where in your body you experience the upset or discomfort. Recognize how it feels. See if you can literally visualize the feeling as you experience it in your body. Instead of fighting the feeling, welcome it in. 3. Whisper out loud, “Welcome, I’m glad you’re here.” See if you can observe the feeling, almost as if you are looking down on a physical thing separate from yourself. 4. Internally note: “I notice a feeling of -------- coming over me.” Tell yourself, “I am making room for you,” or “I can feel this feeling and also be okay.

Mr. McAllister knew what it was like to sit for half an hour or more in someone else's stench, and so he made sure his breath was minty and his farts smelled like roses.

We think punishment is learning when, in reality, punishment is just arbitrary added shame that has nothing to do with the lesson to be learned. Sitting in the discomfort of the consequences of negative choices is our teacher

Sit or lie down someplace quiet, and fix our attention on the feeling Stay with it without trying to resist it or do anything about it Stop giving it labels; we simply focus on the sensations in the body. E.g., a diffuse sensation of discomfort around the belly instead of calling it “hunger” Next, we let go of trying to change the sensations We stop visualizing it, we remove all images from the mind We open the gates to the sensation, “I want more of whatever that is” When allowed to come up unresisted, the sensation runs itself out If we resist it or try to change the sensation, it persists and grows

Yung Pueblo, the modern poet and philosopher, is a beacon of personal growth, healing, and self-awareness. His words, steeped in wisdom, resonate with people seeking peace, transformation, and a deeper connection with themselves. Let's look at some of Yung Pueblo's quotes and break them down in a way that adds value to your life. Each quote is followed by an easy-to-understand explainer, using metaphors to help you understand his message's depth. These explanations are guideposts, showing how to apply his insights to your journey. ## Yung Pueblo Quotes on Healing **"True healing is the willingness to treat yourself with kindness."** Healing is like tending to a garden. You can't rush it, and you can't force it. As you carefully water plants and pull weeds, you must approach yourself with patience and compassion. Only by treating yourself kindly will you create an environment where healing can flourish. **"The more you heal, the less you push away what's uncomfortable."** Healing isn't about avoiding discomfort—it's about embracing it. Think of it like building a muscle. Every stretch and strain makes you stronger. As you heal, you grow more capable of sitting with discomfort, knowing that it's part of the process, not a thing to run from. **"Healing happens when you are ready to let go of what is hurting you."** Letting go is like releasing a heavy anchor holding your ship in place. You can't sail forward until you free yourself from the weight of old wounds. Healing begins when you untie yourself from the past and allow yourself to move freely into the future. ## Yung Pueblo Quotes About Self-Love **"You must love yourself so deeply that your energy and presence become a gift to the world."** Imagine your heart as well. The more you fill it with love for yourself, the more you have to share with others. Self-love isn't selfish—the overflow enriches everything and everyone around you. By loving yourself deeply, you become a gift to those you meet. **"Self-love is creating space in your life to take care of yourself."** Self-love is like building a sanctuary in your daily life. You need to create space, even negligible, to retreat and recharge. It's not about indulgence; it's about recognizing that taking care of yourself is essential to thriving in a busy, chaotic world. **"Self-love is accepting that you are a constantly evolving work of art."** You are like a canvas, always in progress. Some days, the strokes are bold; others, they're gentle. Self-love means accepting that your life is a masterpiece in progress—you are never finished, and that's where the beauty lies. Embrace each phase and layer, and know it all adds to something magnificent.

True healing is the willingness to treat yourself with kindness." Healing is like tending to a garden. You can't rush it, and you can't force it. As you carefully water plants and pull weeds, you must approach yourself with patience and compassion. Only by treating yourself kindly will you create an environment where healing can flourish. "The more you heal, the less you push away what's uncomfortable." Healing isn't about avoiding discomfort—it's about embracing it. Think of it like building a muscle. Every stretch and strain makes you stronger. As you heal, you grow more capable of sitting with discomfort, knowing that it's part of the process, not a thing to run from. "Healing happens when you are ready to let go of what is hurting you." Letting go is like releasing a heavy anchor holding your ship in place. You can't sail forward until you free yourself from the weight of old wounds. Healing begins when you untie yourself from the past and allow yourself to move freely into the future.

green burial for my own body. I understood that I had been given my atoms, the ones that made up my heart and toenails and kidneys and brain, on a kind of universal loan program. The time would come when I would have to give the atoms back, and I didn’t want to attempt to hold on to them through the chemical preservation of my future corpse. There was one such natural burial cemetery in Marin, right across the bridge from Westwind. There, I could sit among the cemetery’s rolling hills, looking down over the mounded graves and contemplate my date with decay. The monks found liberation through their discomfort, and in a way I was doing the same. Staring directly into the heart of my fear, something I could never do as a child, and ever so gradually, starting to break clear of it.

Anytime we could, we played basketball. Even the smallest town had a high school gym, and if there wasn’t time for a proper game, Reggie and I would still roll up our sleeves and get in a round of H-O-R-S-E while waiting for me to go onstage. Like any true athlete, he remained fiercely competitive. I sometimes woke up the day after a game of one-on-one barely able to walk, though I was too proud to let my discomfort show. Once we played a group of New Hampshire firefighters from whom I was trying to secure an endorsement. They were standard weekend warriors, a bit younger than me but in worse shape. After the first three times Reggie stole the ball down the floor and went in for thunderous dunks, I called a time-out. “What are you doing?” I asked. “What?” “You understand that I’m trying to get their support, right?” Reggie looked at me in disbelief. “You want us to lose to these stiffs?” I thought for a second. “Nah,” I said. “I wouldn’t go that far. Just keep it close enough that they’re not too pissed.” Spending time with Reggie, Marvin, and Gibbs, I found respite from the pressures of the campaign, a small sphere where I wasn’t a candidate or a symbol or a generational voice or even a boss, but rather just one of the guys. Which, as I slogged through those early months, felt more valuable than any pep talk. Gibbs did try to go the pep-talk route with me at one point as we were boarding another airplane at the end of another interminable day, after a particularly flat appearance. He told me that I needed to smile more, to remember that this was a great adventure and that voters loved a happy warrior. “Are you having any fun?” he asked. “No,” I said. “Anything we can do to make this more fun?” “No.” Sitting in the seat in front of us, Reggie overheard the conversation and turned back to look at me with a wide grin. “If it’s any consolation,” he said, “I’m having the time of my life.” It was—although I didn’t tell him that at the time. —

I've have to run through, not away. My only hope for figuring this out is to stay, sit in the discomfort.

Let’s say an older child has grown up with episodic domestic violence; when he was younger he saw his father belittling and hitting his mother. This happened at an important period of brain development, when he was making primary “memories” to make sense of his world. His brain comes to associate attributes of men with threat; a loud, low, masculine voice is connected with fear. Five years after these associations and memories were made, this young student has a male English teacher who happens to look a little like his abusive father—about the same height, same hair color, deep voice. The boy is not capable of consciously making the connection, but simply sitting in the classroom gives him a feeling of discomfort. This originates in those pre-cortical, lower parts of the brain; it’s subconscious.

People with more attachment anxiety tend to seek outward regulation from others—they want to be taken care of, try to overprocess with partners, look for someone fix or take away what they’re going through, or can even seek someone else to just tell them what to do. People with an anxious attachment style can struggle with being able to hold and sit with their own feelings and so, like a game of emotional hot potato, they try to pass off their emotions to their partners in order to diffuse their own discomfort. Seeking this external regulation from others is often at the exclusion of their own self-regulation and their own sense of self.

Ten going on twenty, this solemn child. Probably due to all her painful and difficult experiences, and being left so often in the company of adults. Kate wondered whether, with her poor deformed leg, she had often been able to play with other children, to learn what it was like to be a child herself. Once again arrived safely on the first floor, Christophe left them briefly in the foyer to retrieve the wheelchair. “Enough exercise for now,” he told his daughter firmly, when she objected. “You thought to hide your fatigue, ma petit, and the fact that you are feeling some discomfort. Now you shall rest a bit. There, sit. Yes, sit, I say.” “I’m so sorry, Chris.” Kate was horrified by her own obtuseness

His work shows that people who sit all day then attack the gym have higher rates of back dysfunction compared to couch potatoes.

Take away anything that dulls your edge. No newspapers or magazines. No TV. No candy, cookies, or sweets. No sex. No cuddling. No reading of anything at all while you eat or sit on the toilet. Reduce working time to a necessary minimum. No movies. No conversation that isn’t about truth, love, or the divine. If you take on these disciplines for a few weeks, as well as any other disciplines that may particularly cut through your unique habits of dullness, then your life will be stripped of routine distraction. All that will be left is the edge you have been avoiding by means of your daily routine. You will have to face the basic discomfort and dissatisfaction that is the hidden texture of your life. You will be alive with the challenge of living your truth, rather than hiding from it.

His point was that we can distinguish between the normal pain of life—difficult emotions, physical discomfort, and so on—and actual suffering, which is the mental anguish caused by fighting against the fact that life is sometimes painful. Let’s say you get caught in a nasty traffic jam. This situation may be mildly stressful and annoying. You’ll probably be a few minutes late for work and somewhat bored while sitting there. No big deal. If, however, you resist the fact that you are caught in a traffic jam, mentally screaming “THIS SHOULD NOT BE HAPPENING!!!!” you are likely to suffer a great deal. You’ll become much more upset, agitated, and angry than you would be otherwise. Road rage incidents are due to precisely this type of overreaction. There are about three hundred serious injuries or deaths caused by road rage in the United States alone each year. Our emotional suffering is caused by our desire for things to be other than they are. The more we resist the fact of what is happening right now, the more we suffer. Pain is like a gaseous substance. If you allow it to just be there, freely, it will eventually dissipate on its own. If you fight and resist the pain, however, walling it into a confined space, the pressure will grow and grow until there is an explosion.

I worry about Okey, a stalwart, sensitive soul, whose burden weighs differently from ours because he is the one who was there. He agonizes about what else he could have done that night when my father started to show discomfort, telling him, “Help me sit up,” and then saying, no, he would rather lie back down.

He looked upon us standing sinners, and intentionally gave up His comfortable seat, embracing the discomfort of the cross so that we might sit and reign with Him for all eternity.

So they went on walking around the streets and sitting on the cage terraces. On the whole, they were not cowardly, joking with each other more often than bewailing their fate, and pretending to accept with good humour discomforts that would clearly not last. Appearances were saved. Yet around the end of the month . . . more serious transformations altered the face of the town. First of all the Prefect took steps to deal with traffic and supplies. Supplies were limited and petrol rationed. Measures were even taken to save electricity. Only essential goods would be brought by road or air to Oran. As a result, traffic decreased progressively until it almost disappeared altogether, some shops selling luxury goods down overnight and others hung 'sold out' notices in their windows, while queues of customers formed in front of their doors. . . For the time being they were not yet unemployed, just on leave.

Of course, I was made aware that somebody’s race mattered, and if race was discussed, it would be theirs, not mine. Yet a critical component of cross-racial skill building is the ability to sit with the discomfort of being seen racially, of having to proceed as if our race matters (which it does). Being seen racially is a common trigger of white fragility, and thus, to build our stamina, white people must face the first challenge: naming our race.

To the universal energy that has been eternally patient with me, I thank you. Please continue to send me signs even if I reject them. One day, and hopefully not too far off in the distance, I will welcome your nudge with an open heart and move in the direction of purpose and love without hesitation. In the meantime, I will continue to sit in discomfort trusting in the mystery of it all.

Scan for sensations in your body. Sit quietly in a chair for a few minutes and scan your body, noticing all sensations. Starting with the toes on one foot, move up through your leg, then into your groin, to your chest and shoulder, down your left arm to your hand, then all the way back to your foot. Repeat on the other side. Notice sensations in your neck, jaw, lips, face, and scalp but do not describe them; simply observe. Pay special attention to any area where there is tension or discomfort. Create space for the tension or discomfort to be present without avoiding it or intensifying it. Simply allow it to be.

Too often, ethnic minorities are asked to put aside their discomfort to come and sit at the white table.