Status Sad Quotes

Astley comes to my side. "Are you well?" "No," I tell him, voice hoarse. "I am not well. I am broken inside. I am broken almost all-the-way deep, and I don't know...I don't know if I can ever be unbroken, let alone well again”.

There is a untold sad story behind everyone's status 'SINGLE'.

(It’s sad—but not surprising—that teeth have become a status symbol in a country where more than one in three citizens lack dental coverage, which isn’t included with standard medical insurance.)

Just heard that Gus Waters died after a lengthly battle with cancer. Rest in peace, buddy. I knew these people were genuinely sad, and that I wasn't really mad at them. I was mad at the universe. Even so, it infuriated me: You get all these friends just when you don't need friends anymore. I wrote a reply to his comment: We live in a universe devoted to the creation, and eradication, of awareness. Augustus Waters did not die after a lengthy battle with a cancer. He died after a lenghthy battle with human consciousness, a victim-as you will be-of the universe's need to make and unmake all that is possible.

Sadly, hurting feelings has risen in our society to the status of a high crime, and that’s too bad, because temporary hurt feelings that lead to an awakening of positive possibilities are a small price to pay to literally save a life from wasted misery.

The sad part is that a place’s popularity can actually destroy the elements that contribute to happiness. The more we flock to high-status cities for the good life—money, opportunity, novelty—the more crowded, expensive, polluted, and congested those places become. The result? Surveys show that rich, high-status states in the United States are among the least happy in the country.

It is a sad truth, but one acknowledged by any person who can bother to read the law, that the inferior legal status of a woman in Europa means she is best protected by having a powerful family or, lacking that, by finding the strongest protector and marrying him.

Judgment is the number one reason we feel blocked, sad, and alone. Our popular culture and media place enormous value on social status, looks, racial and religious separation, and material wealth. We are made to feel less than, separate, and not good enough, so we use judgment to insulate ourselves from the pain of feeling inadequate, insecure, or unworthy. It’s easier to make fun of, write off, or judge someone for a perceived weakness of theirs than it is to examine our own sense of lack.

What angels are to the sad, nurses are to the sick.

There is a untold sad story behind everyone's status 'SINGLE'.

Did you bite someone?' Jack enquired. 'I laughed at people, which is much worse. My laughter has sharper teeth than any dog. It tears people apart who wish to be taken seriously, but I could not help myself. There were many complaints and finally a man in a brown suit came and looked at me. He was very important and not used to being laughed at, but I could see he had dandruff on his collar, and there was a spot of his breakfast egg on his lapel. You should have seen him - so puffed up and proud of himself. I couldn't help but laugh and that made people see him as I did, and so they laughed too. All of a sudden everyone realised that for all his status in official matters, he was a man who lived alone and was loveless.

I pity those reviewers above, and people like them, who ridicule authors like R.A. Boulay and other proponents of similar Ancient Astronaut theories, simply for putting forth so many interesting questions (because that's really what he often throughout openly admits is all he does does) in light of fascinating and thought-provoking references which are all from copious sources. Some people will perhaps only read the cover and introduction and dismiss it as soon as any little bit of information flies in the face of their beliefs or normalcy biases. Some of those people, I'm sure, are some of the ones who reviewed this book so negatively without any constructive criticism or plausible rebuttal. It's sad to see how programmed and indoctrinated the vast majority of humanity has become to the ills of dogma, indoctrination, unverified status quos and basic ignorance; not to mention the laziness and conformity that results in such acquiescence and lack of critical thinking or lack of information gathering to confirm or debunk something. Too many people just take what's spoon fed to them all their lives and settle for it unquestioningly. For those people I like to offer a great Einstein quote and one of my personal favorites and that is: "Condemnation without investigation is the highest form of ignorance" I found this book to be a very interesting gathering of information and collection of obscure and/or remote antiquated information, i.e. biblical, sacred, mythological and otherwise, that we were not exactly taught to us in bible school, or any other public school for that matter. And I am of the school of thought that has been so for intended purposes. The author clearly cites all his fascinating sources and cross-references them rather plausibly. He organizes the information in a sequential manner that piques ones interest even as he jumps from one set of information to the next. The information, although eclectic as it spans from different cultures and time periods, interestingly ties together in several respects and it is this synchronicity that makes the information all the more remarkable. For those of you who continue to seek truth and enlightenment because you understand that an open mind makes for and lifelong pursuit of such things I leave you with these Socrates quotes: "True wisdom comes to each of us when we realize how little we understand about life, ourselves, and the world around us.

Naysayers at their polite best chided the rewilders for romanticizing the past; at their sniping worst, for tempting a 'Jurassic Park' disaster. To these the rewilders quietly voiced a sad and stinging reply. The most dangerous experiment is already underway. The future most to be feared is the one now dictated by the status quo. In vanquishing our most fearsome beasts from the modern world, we have released worse monsters from the compound. They come in disarmingly meek and insidious forms, in chewing plagues of hoofed beasts and sweeping hordes of rats and cats and second-order predators. They come in the form of denuded seascapes and barren forests, ruled by jellyfish and urchins, killer deer and sociopathic monkeys. They come as haunting demons of the human mind. In conquering the fearsome beasts, the conquerors had unwittingly orphaned themselves.

When we are taught that our anger is undesirable, selfish, powerless, and ugly, we learn that we are undesirable, selfish, powerless, andy ugly. When we forgo talking about anger, because it represents risk or challenge, or because it disrupts a comfortable status quo, we forgo valuable lessons about risk and challenge and the discomforts of the status quo. By naturalizing the idea that girls and women aren't angry but are sad, by instisting that they keep their anger to themselves, we render women's feelings and demands mute and with little social value. When we call our anger sadness instead of anger, we often fail to acknowledge what is wrong, specifically in a way that discourages us from imagining and pursuing change. Sadness, as an emotion, is paired with acceptance. Anger, on the other hand, invokes the possibility of change and of fighting back. What I wish I had taught my daughter in that moment was that she had every right to be angry, and subsequently demand that the adults around her pay attention to that anger. Only then can she feel she has the right to make demands on the world.

The War on Men Through the Degradation of Woman” - "How is man to recognize his full self, his full power through the eye’s of an incomplete woman? The woman who has been stripped of Goddess recognition and diminished to a big ass and full breast for physical comfort only. The woman who has been silenced so she may forget her spiritual essence because her words stir too much thought outside of the pleasure space. The woman who has been diminished to covering all that rots inside of her with weaves and red bottom shoes. I am sure the men, who restructured our societies from cultures that honored woman, had no idea of the outcome. They had no idea that eventually, even men would render themselves empty and longing for meaning, depth and connection. There is a deep sadness when I witness a man that can’t recognize the emptiness he feels when he objectifies himself as a bank and truly believes he can buy love with things and status. It is painful to witness the betrayal when a woman takes him up on that offer. He doesn’t recognize that the [creation] of a half woman has contributed to his repressed anger and frustration of feeling he is not enough. He then may love no woman or keep many half women as his prize. He doesn’t recognize that it’s his submersion in the imbalanced warrior culture, where violence is the means of getting respect and power, as the reason he can break the face of the woman who bore him 4 four children. When woman is lost, so is man. The truth is, woman is the window to a man’s heart and a man’s heart is the gateway to his soul. Power and control will NEVER out weigh love. May we all find our way.

I am a person. I am not always happy 24 hours a day, 7 days a week; sometimes I feel sad, sometimes I feel angry. Sometimes I see brokenness in the world and I feel like I'm dying inside because I want to fix it! I am a person. I am not continuously grateful for everything and everyone 100% of the time. Because sometimes, I don't feel grateful! Sometimes I feel betrayed, other times I feel deceived. Because I am a person. And I am tired of the schools of thought and the judgmental eyes that offer up their plates of useless opinion when I am not 100% floating up there in false pretenses of perfection. I do not want to be false. I want to be a person. And I want to feel and I want to think, and no, not everything in life is something to be grateful for; and no, not everything in the world is something to be happy about. I am a person. My face can do a lot of things aside from smiling. My face can look peaceful, it can look thoughtful, it can look Divine. I can frown and sometimes my eyebrows are scrunched up in the middle; that's because I'm thinking! I am a person. A person that is so much more than what popular opinion expects is the definition of perfection. But I AM perfect. I am perfect the very way that I am. And I would never want to be only what popular thought would expect of me. I am so much more than that.

If you’re the person who had to file for divorce, don’t accept the Bad Guy status your kids and your cheating ex may try to inflict on you. Chumps are often people pleasers who don’t want to let anyone down (despite being grievously let down themselves). Please don’t assume responsibility for your partner’s cheating. Divorce is a consequence. You break the rules, you pay the consequences. Even a fourth-grader understands that. Although it’s terrifically sad that they ever have to.

An important first step is to cultivate humility. We know from various studies that attitudes of superiority prevent us from reacting to others’ sadness—and even to our own. “Your vagus nerve won’t fire when you see a child who’s starving,” says Keltner, “if you think you’re better than other people.” Amazingly, high-ranking people (including those artificially given high status, in a lab setting) are more likely to ignore pedestrians and to cut off other drivers, and are less helpful to their colleagues and to others in need.

Taboos about depression even emanate from the psychological establishment, where some schools strip it of its status as a legitimate feeling. For them, depression is nothing more than a waste product of negative thinking. Other schools reduce it simplistically to a dysfunctional state that results from the repression of somewhat less taboo emotions like sadness and anger. This is not to say that these factors cannot cause depression. It is to say that depression is a legitimate feeling that often contains the helpful and important information described below.

(Inevitably, someone raises the question about World War II: What if Christians had refused to fight against Hitler? My answer is a counterquestion: What if the Christians in Germany had emphatically refused to fight for Hitler, refused to carry out the murders in concentration camps?) The long history of Christian “just wars” has wrought suffering past all telling, and there is no end in sight. As Yoder has suggested, Niebuhr’s own insight about the “irony of history” ought to lead us to recognize the inadequacy of our reason to shape a world that tends toward justice through violence. Might it be that reason and sad experience could disabuse us of the hope that we can approximate God’s justice through killing? According to the guideline I have proposed, reason must be healed and taught by Scripture, and our experience must be transformed by the renewing of our minds in conformity with the mind of Christ. Only thus can our warring madness be overcome. This would mean, practically speaking, that Christians would have to relinquish positions of power and influence insofar as the exercise of such positions becomes incompatible with the teaching and example of Jesus. This might well mean, as Hauerwas has perceived, that the church would assume a peripheral status in our culture, which is deeply committed to the necessity and glory of violence. The task of the church then would be to tell an alternative story, to train disciples in the disciplines necessary to resist the seductions of violence, to offer an alternative home for those who will not worship the Beast. If the church is to be a Scripture-shaped community, it will find itself reshaped continually into a closer resemblance to the socially marginal status of Matthew’s nonviolent countercultural community. To articulate such a theological vision for the church at the end of the twentieth century may be indeed to take most seriously what experience is telling us: the secular polis has no tolerance for explicitly Christian witness and norms. It is increasingly the case in Western culture that Christians can participate in public governance only insofar as they suppress their explicitly Christian motivations. Paradoxically, the Christian community might have more impact upon the world if it were less concerned about appearing reasonable in the eyes of the world and more concerned about faithfully embodying the New Testament’s teaching against violence. Let it be said clearly, however, that the reasons for choosing Jesus’ way of peacemaking are not prudential. In calculable terms, this way is sheer folly. Why do we choose the way of nonviolent love of enemies? If our reasons for that choice are shaped by the New Testament, we are motivated not by the sheer horror of war, not by the desire for saving our own skins and the skins of our children (if we are trying to save our skins, pacifism is a very poor strategy), not by some general feeling of reverence for human life, not by the naive hope that all people are really nice and will be friendly if we are friendly first. No, if our reasons for choosing nonviolence are shaped by the New Testament witness, we act in simple obedience to the God who willed that his own Son should give himself up to death on a cross. We make this choice in the hope and anticipation that God’s love will finally prevail through the way of the cross, despite our inability to see how this is possible. That is the life of discipleship to which the New Testament repeatedly calls us. When the church as a community is faithful to that calling, it prefigures the peaceable kingdom of God in a world wracked by violence.

You should also know that happiness cannot be linked to wealth, education, social status, or anything else. You know some poor people are happy; others sad. Some educated people are happy; others sad. Some wealthy people are happy; others sad. In other words, you see happy and sad people in all walks of life.

There are some things that people will pay for even an imaginary chance at having. Youth, love, sex, wealth, and status are so deeply and painfully desired that people are willing to suspend their disbelief for the privilege of imagining that they might be obtainable. The need for social belonging trumps all other needs, and even trumps our own rationality. Being old, fat, poor, or impotent means being in social pain. Just as the desperate, terminally ill cancer patient often turns to expensive placebos for an imaginary chance at more life, desperate, terminally alive sad people turn to expensive placebos for a chance to imagine a decent life.

When Sicily became part of the Kingdom of Naples, Palermo lost its capital status. It was never to regain it. It is now essentially a baroque city, beautiful though sadly dilapidated. But the setting – the Conca d’Oro or Shell of Gold – is as lovely as ever, and the Sicilian parliament still meets in King Roger’s old palace – so all, perhaps, is not lost.

James never looked so happy, and Lily looked like a brand new witch, cleansed of all the sadness that came from ending her friendship with Snape, the memories of being treated poorly because of her blood status, and thoughts of her home life and scornful sister. Somehow, this new love was fixing them both and, by extension, had offered healing to those in their tight-knit circle of friends and family.

Even the submissive grin is misunderstood. Sadly, it can be mistaken for a snarl, and a dog may be labeled as aggressive who is actually anything but. It’s also often perceived as a doggy version of a happy smile—a less damaging interpretation, but still a misperception of a clearly subordinate display. Interestingly, the submissive grin is believed to be an imitation of the human smile, since dogs don’t normally display this behavior to each other, only to humans. While some behaviorists consider the grin to be an attention-seeking appeasement gesture, others consider it more of a threat-averting deference signal. In any case, it’s important to understand that the dog who grins is making a status statement—your rank is higher than hers—exhibiting neither an aggressive threat nor a relaxed, contented smile.

It is a sad evidence of the weariness mankind has suffered from excessive toil that his heavens have usually been places where nothing ever happened or changed. Fatigue produces the illusion that only rest is needed for happiness; but when men have rested for a time, boredom drives them to renewed activity. For this reason, a happy life must be one in which there is activity. If it is also to be a useful life, the activity ought to be as far as possible creative, not merely predatory or defensive. But creative activity requires imagination and originality, which are apt to be subversive of the status quo. At present, those who have power dread a disturbance of the status quo, lest their unjust privileges should be taken away. In combination with the instinct for conventionality,[1] which man shares with the other gregarious

Once this bubble of self-deception is burst and the mask that shielded her and others from what she wished to ignore is lifted, it is difficult for the woman to return to her life as it was. It has been said that “the discovery of a deceiving principle, a lying activity within us, can furnish an absolutely new view of all conscious life.” This reawakened awareness changes the upscale abused woman’s life forever. Suddenly, new choices stand before her. This can be a frightening and sad phase in therapy, a moment when the woman is grappling with a kaleidoscope of loss and potential future gain. Some women experience this period as the dark night of the soul. It can be sickening to face the truths one has chosen to ignore in hopes of maintaining the status quo. Even if the woman wishes to stay married, she will never perceive her life in the same way again.

Fine people on both sides? I was disgusted. Here was the same man I’d gone on television to defend when I believed it was appropriate. While I hadn’t been a supporter at the start of his campaign, he’d eventually convinced me he could be an effective president. Trump had proved to be a disrupter of the status quo during the primary and general election. Especially when he began to talk about issues of concern to black Americans. Dems have taken your votes for granted! Black unemployment is the highest it’s ever been! Neighborhoods in Chicago are unsafe! All things I completely agreed with. But now he was saying, 'I’m going to change all that!' He mentioned it at every rally, even though he was getting shut down by the leaders of the African American community. And what amazed me most was that he was saying these things to white people and definitely not winning any points there either. I’d defended Trump on more than one occasion and truly believed he could make a tangible difference in the black community. (And still do.) I’d lost relationships with family members, friends, and women I had romantic interest in, all because I thought advocating for some of his positions had a higher purpose. But now the president of the United States had just given a group whose sole purpose and history have been based on hate and the elimination of blacks and Jews moral equivalence with the genuine counterprotesters. My grandfather was born and raised in Helena, Arkansas, where the KKK sought to kill him and other family members. You can imagine this issue was very personal to me. In Chicago, the day before Trump’s press conference, my grandfather and I had had a long conversation about Charlottesville, and his words to me were fresh in my mind. So, yeah, I was hurt. Angry. Frustrated. Sad.

Doing time is a real test of friendship. None of my old friends passed that test. Maybe none of them had even noticed that I was missing. To me, that made it even more special that people I had never met before came to visit me and did stick by me. Most of the travellers who had visited me were just passing through La Paz and couldn’t visit more than once or twice. However, many of them stayed in contact by letters and email. I glued the postcards they sent me from all over the world onto my wall. I received mail from the United States, Australia, Canada, Germany, England, Israel, Turkey and Japan. Whenever I felt sad, I would read what the tourists had written to me, and I would soon feel better again. Even though I only met many of these people once, I knew that they were real friends. You know how? I had nothing to give them. I couldn’t give them money, I couldn’t give them status, I couldn’t take them to fancy places and buy drinks for them. All I had were my stories and who I was, and that was enough for them to want to stay in contact. For the first time in my life, that was enough.

The anthropologist Peggy Reeves Sanday looked at data from over a hundred cultures as to the prevalence of rape, and divided them into high- or low-rape cultures. She found that high-rape cultures are highly militarized and sex-segregated. There is a lot of difference in status between men and women. The care of children is devalued and delegated to subordinate females. She also found that the creation myths of high-rape cultures recognize only a male deity rather than a female deity or a couple. When you think about it, that is rather bizarre. It would be an understandable mistake to think women make babies all by themselves, but it’s preposterous to think men do that alone. So you’ve got to have a fairly elaborate and counterintuitive mythmaking machine in order to fabricate a creation myth that recognizes only a male deity. There was another interesting finding, which is that high-rape cultures had recent experiences—meaning in the last few hundred years—of famine or migration. That is to say, they had not reached a stable adaptation to their ecological niche. Sadly enough, when you tally these risk factors, you realize you’ve pretty much described our culture.

The Greater Washington area is now home to over sixteen hundred foundations of different kinds; the hordes of gunslinging grantsmen who try to maintain a façade of scholarly disinterest are functionally as much a part of the ecosystem of the town as the lobbyists on K Street. A new threshold of sorts was crossed in 2013 when Jim DeMint (R-SC) with four years still remaining in his Senate term, resigned from office to become president of the Heritage Foundation, not only because he could exert more influence there than as a sitting senator (or he claimed — which, if true, is a sad commentary on the status of most elected officials), but also because he would no longer be limited to a senator's $174,000 statuatory annual salary. ¶ By the 1980s, the present Washington model of 'Beltwayland' was largely established. Contrary to widespread belief, Ronald Reagan did not revolutionize Washington; he merely consolidated and extended pre-existing trends. By the first term of his presidency, the place even had its first openly partisan daily newspaper, the Washington Times, whose every news item, feature, and op-ed was single-mindedly devoted to harping on some conservative bugaboo or other. The Times was the first shot in a later barrage of openly partisan media. Some old practices lingered on, to be sure: Congress retained at least an intermittent bipartisanship until Newt Gingrich's speakership ended it for all time.

He was almost at his door when Vik’s earsplitting shriek resounded down the corridor. Tom was glad for the excuse to sprint back toward him. “Vik?” He reached Vik’s doorway as Vik was backing out of it. “Tom,” he breathed, “it’s an abomination.” Confused, Tom stepped past him into the bunk. Then he gawked, too. Instead of a standard trainee bunk of two small beds with drawers underneath them and totally bare walls, Vik’s bunk was virtually covered with images of their friend Wyatt Enslow. There were posters all over the wall with Wyatt’s solemn, oval face on them. She wore her customary scowl, her dark eyes tracking their every move through the bunk. There was a giant marble statue of a sad-looking Vik with a boot on top of its head. The Vik statue clutched two very, very tiny hands together in a gesture of supplication, its eyes trained upward on the unseen stomper, an inscription at its base, WHY, OH WHY, DID I CROSS WYATT ENSLOW? Tom began to laugh. “She didn’t do it to the bunk,” Vik insisted. “She must’ve done something to our processors.” That much was obvious. If Wyatt was good at anything, it was pulling off tricks with the neural processors, which could pretty much be manipulated to show them anything. This was some sort of illusion she was making them see, and Tom heartily approved. He stepped closer to the walls to admire some of the photos pinned there, freeze-frames of some of Vik’s more embarrassing moments at the Spire: that time Vik got a computer virus that convinced him he was a sheep, and he’d crawled around on his hands and knees chewing on plants in the arboretum. Another was Vik gaping in dismay as Wyatt won the war games. “My hands do not look like that.” Vik jabbed a finger at the statue and its abnormally tiny hands. Wyatt had relentlessly mocked Vik for having small, delicate hands ever since Tom had informed her it was the proper way to counter one of Vik’s nicknames for her, “Man Hands.” Vik had mostly abandoned that nickname for “Evil Wench,” and Tom suspected it was due to the delicate-hands gibe. Just then, Vik’s new roommate bustled into the bunk. He was a tall, slim guy with curly black hair and a pointy look to his face. Tom had seen him around, and he called up his profile from memory: NAME: Giuseppe Nichols RANK: USIF, Grade IV Middle, Alexander Division ORIGIN: New York, NY ACHIEVEMENTS: Runner-up, Van Cliburn International Piano Competition IP: 2053:db7:lj71::291:ll3:6e8 SECURITY STATUS: Top Secret LANDLOCK-4 Giuseppe must’ve been able to see the bunk template, too, because he stuttered to a stop, staring up at the statue. “Did you really program a giant statue of yourself into your bunk template? That’s so narcissistic.” Tom smothered his laughter. “Wow. He already has your number, man.” Vik shot him a look of death as Tom backed out of the bunk.

overcome. Seth Godin calls these inevitable obstacles The Dip. In his brilliant little book of the same name, he describes the intricacies of knowing when to quit and when to stick—and why it’s so important to learn how to do this effectively. Seth gives a pertinent example of the entrepreneur-wannabe: Do you know an entrepreneur-wannabe who is on his sixth or twelfth new project? He jumps from one to another, and every time he hits an obstacle, he switches to a new, easier, better opportunity. And while he’s a seeker, he’s never going to get anywhere. He never gets anywhere because he’s always switching lines, never able to really run for it. While starting up is thrilling, it’s not until you get through the Dip that your efforts pay off. Countless entrepreneurs have perfected the starting part, but give up long before they finish paying their dues. The sad news is that when you start over, you get very little credit for how long you stood in line with your last great venture.[31] Quitting isn’t always bad, but it needs to be done for the right reasons, and never for the wrong ones. It’s never black and white, but it always comes back to passion. Read The Dip. It will help.

We stand today on the brink of economic destruction. The housing market remains stagnant. Unemployment is obviously far higher than the officially reported figures of 6 to 7 percent, which factor in only those filing for unemployment benefits. As I was completing this book, there were alarming reports disseminated by the media that a hundred million Americans of working age were without jobs. This amounts to a staggering true unemployment rate of 36.3 percent. While some of those are willfully unemployed, such as stay-at-home parents, retirees, and high school students, there is no question that the real rate must still be at least somewhere in the HIDDEN HISTORY 4 25-percent range. Student loan debt is quickly surpassing credit card debt in volume. The cost of living continues to surge, while the vast majority of American workers receive little or no yearly wage increase. Our industry has practically left our shores, leaving us incapable of manufacturing anything of substance. Although the US population increased by 10 percent during the first decade of the twenty-first century, 5,500,000 manufacturing jobs were lost during the same time period. The sad reality is America doesn’t make much of anything anymore. The income disparity has grown to such an extent that the richest four hundred citizens presently possess more aggregate wealth than the bottom fifty percent of all Americans combined. If present trends continue, the United States is rapidly on the way to Third World nation status.

One great question underlies our existence,” the Dalai Lama had said before the trip. “What is the purpose of life? After much consideration, I believe that the purpose of life is to find happiness. “It does not matter whether one is a Buddhist like me, or a Christian like the Archbishop, or any other religion, or no religion at all. From the moment of birth, every human being wants to discover happiness and avoid suffering. No differences in our culture or our education or our religion affect this. From the very core of our being, we simply desire joy and contentment. But so often these feelings are fleeting and hard to find, like a butterfly that lands on us and then flutters away. “The ultimate source of happiness is within us. Not money, not power, not status. Some of my friends are billionaires, but they are very unhappy people. Power and money fail to bring inner peace. Outward attainment will not bring real inner joyfulness. We must look inside. “Sadly, many of the things that undermine our joy and happiness we create ourselves. Often it comes from the negative tendencies of the mind, emotional reactivity, or from our inability to appreciate and utilize the resources that exist within us. The suffering from a natural disaster we cannot control, but the suffering from our daily disasters we can. We create most of our suffering, so it should be logical that we also have the ability to create more joy. It simply depends on the attitudes, the perspectives, and the reactions we bring to situations and to our relationships with other people. When it comes to personal happiness there is a lot that we as individuals can do.

Another dangerous neoliberal word circulating everywhere that is worth zooming in on is the word ‘resilience’. On the surface, I think many people won’t object to the idea that it is good and beneficial for us to be resilient to withstand the difficulties and challenges of life. As a person who lived through the atrocities of wars and sanctions in Iraq, I’ve learnt that life is not about being happy or sad, not about laughing or crying, leaving or staying. Life is about endurance. Since most feelings, moods, and states of being are fleeting, endurance, for me, is the common denominator that helps me go through the darkest and most beautiful moments of life knowing that they are fleeing. In that sense, I believe it is good for us to master the art of resilience and endurance. Yet, how should we think about the meaning of ‘resilience’ when used by ruling classes that push for wars and occupations, and that contribute to producing millions of deaths and refugees to profit from plundering the planet? What does it mean when these same warmongers fund humanitarian organizations asking them to go to war-torn countries to teach people the value of ‘resilience’? What happens to the meaning of ‘resilience’ when they create frighteningly precarious economic structures, uncertain employment, and lay off people without accountability? All this while also asking us to be ‘resilient’… As such, we must not let the word ‘resilience’ circulate or get planted in the heads of our youth uncritically. Instead, we should raise questions about what it really means. Does it mean the same thing for a poor young man or woman from Ghana, Ecuador, Afghanistan vs a privileged member from the upper management of a U.S. corporation? Resilience towards what? What is the root of the challenges for which we are expected to be resilient? Does our resilience solve the cause or the root of the problem or does it maintain the status quo while we wait for the next disaster? Are individuals always to blame if their resilience doesn’t yield any results, or should we equally examine the social contract and the entire structure in which individuals live that might be designed in such a way that one’s resilience may not prevail no matter how much perseverance and sacrifice one demonstrates? There is no doubt that resilience, according to its neoliberal corporate meaning, is used in a way that places the sole responsibility of failure on the shoulders of individuals rather than equally holding accountable the structure in which these individuals exist, and the precarious circumstances that require work and commitment way beyond individual capabilities and resources. I find it more effective not to simply aspire to be resilient, but to distinguish between situations in which individual resilience can do, and those for which the depth, awareness, and work of an entire community or society is needed for any real and sustainable change to occur. But none of this can happen if we don’t first agree upon what each of us mean when we say ‘resilience,’ and if we have different definitions of what it means, then we should ask: how shall we merge and reconcile our definitions of the word so that we complement not undermine what we do individually and collectively as people. Resilience should not become a synonym for surrender. It is great to be resilient when facing a flood or an earthquake, but that is not the same when having to endure wars and economic crises caused by the ruling class and warmongers. [From “On the Great Resignation” published on CounterPunch on February 24, 2023]

This great focus on relationships, and the appearance of coupling or marrying for status, can cause the public to perceive them to be promiscuous. Many of them are, indeed, but it is not their usual style. What they normally want is a lifelong companion, a true partner they can integrate themselves completely with, forever and ever. The sad reality is that this is a rare gem to find, so many of them scamper from one bed to another, hoping to find The One.

Children with social challenges are sometimes described as lacking empathy. This is usually not the case. Instead, the child is struggling with perspective taking, which makes empathy difficult. If they could understand the perspectives and emotional status of others, they would empathize. Indeed, many quirky children empathize quite well with others, provided that the other person is experiencing a strong, obvious emotion that can be easily understood (sad, angry, happy). It

Here is a list of the PINS: Alcohol and drug abuse; Addiction to media products; Aimlessness; Fascination with weapons and violence; Experience with guns; Access to guns; Sullen, Angry, Depressed (SAD); Seeking status and worth through violence; Threats (of violence or suicide); Chronic anger; Rejection/humiliation; Media provocation.

When I look at this world I feel a deep pain. A burden in my soul. This overwhelming sadness threatens to engulf me, to crush me with waves of despair. Who can I trust but you? Our Western civilization has fallen foul to false idols. Community is replaced by screen's of various sizes. Friendship is reduced to a virtual status. Yet in You I find community. In you I find friendship. The wife you provided, the baby on the way. The love of this world is enmity with you. The world's love blows hot and cold. A politics of hate, a muffled church, neighbourhoods of fear and pain - Broken, All Broken! But, Your light still shines. Pockets of hope, sparkles in the night. The Sunrise is coming!

When I got home, it was late at night. I walked into my room and it was painfully empty. And then I saw it. On the bed were the engagement ring and a letter. I couldn’t read the letter. I still have it but have never read it. I was too sad and ashamed about hurting her. Because I’d proposed to her on national television and now had some celebrity status, my management team said that we needed to make a statement. It could be in our own words, but Jamie and I had to make a statement announcing our breakup. We wrote it together over email and then we chose a date and time to post it. We texted each other right before we had decided we would post it, and then we each hit ENTER on our keyboards. There’s nothing more final than an official statement declaring to the world that your relationship is over. It was the hardest breakup I’ve ever had. And that is not a dig at Brandi or Tracy. I just think I was older, more mature, and more capable or forming a deeper connection with Jamie. And I did. I had a deeper connection to her than to anyone else I’ve ever known. As painful as it was to walk away from her, I know it was for the best for her and for me. And I will forever be thankful for the time I had with her. She made me a better person.

What caused this, I later learned, is something called mimetic desire. The idea that whatever those around you model as being valuable and important, you unconsciously find yourself caring about and wanting, too. Whether it’s as simple as a fashion choice, like a wristwatch, or as complex as a meaningless professional title that you could spend decades trying to achieve. For example, for most academics, there is nothing more important than getting published in prestigious journals. They live or die depending on where they get published, and how many times their paper is cited by others. Their refrain: “Publish or perish.” To the rest of the world this means absolutely nothing. It denotes absolutely zero status to 99.9 percent of the world. But in the world of academia, it’s everything. The same is true of writers trying to hit the bestseller list, or actors and musicians trying to win awards, or even something as simple as a corporate job title or a corner office. We all seek external gratification based on what our peers tell us we should want. What’s sad about this mimetic phenomenon is that it convinces people to sacrifice their own happiness to achieve whatever goal their peers have assigned value to, even when it’s not an authentic desire of theirs. It seems to be everywhere, and it begins early, preying on the most insecure: look at any high school hallway, all kids trying to look the same, talk the same. Look at influencers on social media, implicitly dictating how the rest of us should behave.

To counter apathy, most change agents focus on presenting an inspiring vision of the future. This is an important message to convey, but it’s not the type of communication that should come first. If you want people to take risks, you need first to show what’s wrong with the present. To drive people out of their comfort zones, you have to cultivate dissatisfaction, frustration, or anger at the current state of affairs, making it a guaranteed loss. “The greatest communicators of all time,” says communication expert Nancy Duarte—who has spent her career studying the shape of superb presentations—start by establishing “what is: here’s the status quo.” Then, they “compare that to what could be,” making “that gap as big as possible.” We can see this sequence in two of the most revered speeches in American history. In his famous inaugural address, President Franklin D. Roosevelt opened by acknowledging the current state of affairs. Promising to “speak the whole truth, frankly and boldly,” he described the dire straits of the Great Depression, only then turning to what could be, unveiling his hope of creating new jobs and forecasting, “This great nation . . . will revive and will prosper. . . . The only thing we have to fear is fear itself.” When we recall Martin Luther King, Jr.’s, epic speech, what stands out is a shining image of a brighter future. Yet in his 16-minute oration, it wasn’t until the eleventh minute that he first mentioned his dream. Before delivering hope for change, King stressed the unacceptable conditions of the status quo. In his introduction, he pronounced that, despite the promise of the Emancipation Proclamation, “one hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination.” Having established urgency through depicting the suffering that was, King turned to what could be: “But we refuse to believe that the bank of justice is bankrupt.” He devoted more than two thirds of the speech to these one-two punches, alternating between what was and what could be by expressing indignation at the present and hope about the future. According to sociologist Patricia Wasielewski, “King articulates the crowd’s feelings of anger at existing inequities,” strengthening their “resolve that the situation must be changed.” The audience was only prepared to be moved by his dream of tomorrow after he had exposed the nightmare of today.

It was a cultural revolution, and was not directed at instituting economic changes. He could thus appeal to old prejudices without threatening the existing economic system. This appealed, above all, to white-collar workers and the small entrepreneurs, as some of the statistics presented in this book will demonstrate. It was their kind of revolution: the ideology would give them a new status, free them from isolation in the industrial society, and give them a purpose in life. But it would not threaten any of their vested interests; indeed it would reinforce their bourgeois predilections toward family...and restore the 'good old values' which had been so sadly dismantled by modernity.

Another Definition For Facebook - A place where people can share their feelings and others can like it even if it's a sad feeling or a happy one.

While Diana looked to her husband for a lead and guidance, the way the press and public reacted to the royal couple merely served to drive a wedge between them. As in Wales, the crowds complained when Prince Charles went over to their side of the street during a walkabout. Press coverage focused on the Princess; Charles was confined to a walk-on role. It was the same later that year when they visited Canada for three weeks. As a former member of his Household explained: “He never expected this kind of reaction. After all, he was the Prince of Wales. When he got out of the car people would groan. It hurt his pride and inevitably he became jealous. In the end it was rather like working for two pop stars. It was all very sad and is one reason why now they do everything separately.” In public Charles accepted the revised status quo with good grace; in private he blamed Diana. Naturally she pointed out that she never sought this adulation, quite the opposite, and was frankly horrified by media attention. Indeed, for a woman suffering from an illness directly related to self-image, her smiling face on the front cover of every newspaper and magazine did little to help.

It was in May 1934 that the Central Committee of the Communist Party of the USSR granted Birobidzhan the status of the Jewish Autonomous Region, a major step toward achieving the coveted status of a national republic, the apogee of Soviet-style autonomism. At

Over the past decade, everything has become politicized. Churches, universities, sports, food selection, movie awards shows, late-night comedy—they have all turned into political arenas. Except this was not politics as it is normally understood. Healthy societies produce the politics of distribution. How should the resources of the society be allocated? Unhappy societies produce the politics of recognition. Political movements these days are fueled largely by resentment, by a person or a group’s feelings that society does not respect or recognize them. The goal of political and media personalities is to produce episodes in which their side is emotionally validated and the other side is emotionally shamed. The person practicing the politics of recognition is not trying to formulate domestic policies or to address this or that social ill; he is trying to affirm his identity, to gain status and visibility, to find a way to admire himself. But, of course, the politics of recognition doesn’t actually give you community and connection. People join partisan tribes, but they are not in fact meeting together, serving one another, befriending one another. Politics doesn’t make you a better person; it’s about outer agitation, not inner formation. Politics doesn’t humanize. If you attempt to assuage your sadness, loneliness, or anomie through politics, it will do nothing more than land you in a world marked by a sadistic striving for domination. You may try to escape a world of isolation and moral meaninglessness, only to find yourself in the pulverizing destructiveness of the culture wars.

We are also governed by the Seven Emotions of elation, anger, sadness, grief, worry, fear, and fright. Of the Five Fatigues, three specifically target women: fatigue from grief brought on by losing a child or husband, fatigue from worry about finances, a wayward husband, or an ailing child, and fatigue from trying to lift her family to a higher status.

Social networking, while it certainly has some potentially valuable uses is, sadly, much more likely to be viewed as one of the most sinister developments in world history, making the controllers of the social networks the richest and most powerful people in the world… and making billions of people fritter their lives away with keeping their “status” up to date. Never forget, if you’re on Facebook too much, your status is always LOSER!

We rejoice in others, but not in ourselves. We get a little happiness, but always from others. Do we ever rejoice in ourselves? The seeker, the meditator, should start delighting in himself. He should slowly give up delighting in others. Happiness and unhappiness are related to other people and outer causes. As long as happiness and unhappiness is dependent on others and outer causes, we are dependent on others and we will not find our inner source of bliss. Living dependent on others for happiness makes you a slave. You sit unoccupied and feeling unhappy. You think that if some friend arrives it will give some fun. Alone, You begin to feel sad. The meditator should start rejoicing in himself. You are sitting alone, be joyous. Without external reasons, simply be happy. Do not make your happiness dependent on the other or outer causes. Happiness can only come from within, without any reason. Happiness because of others and outer reasons is only a false happiness - love, relationships, power, money, status, position and fame - the end result will always be frustration and misery.

Those of us prone to feel admiration are also susceptible to envy, which can lead to sadness, fear, or shame. Admiration feels good, but envy feels bad. Akin to admiration, envy is the negative aspect of how we might initially respond to another’s superior skills, accomplishments, or status. Envy occurs when you compare yourself to someone else whom you believe has a superior quality, skill, or achievement, and you subsequently find yourself lacking. It can be a classic case of compare-and-despair.

I have no interest in inflicting damage or exacting retribution. Truth-telling, on the other hand, is essential. Sadly, truth-telling is now considered "demonizing" by those invested in the status quo.

People increasingly can no longer reach out to a friend, change their life, talk to a trusted individual, change their diets, rebel against industrialized and oppressive society, or question those in authority. Just like religion, the people in charge know something no one else can and the evil within us must be quelled. Rather than exorcism, Prozac or Abilify can finally cast out our demons. In addition to these widely discussed problems, so, too, does the mental health field resort to claims of conspiracy and personal attacks against those in disagreement with the status quo and relies heavily on subjective measurement and tautological reasoning. Again, using the example of depression, this subjectivity and circular reasoning becomes evident. If a person seeks help for feeling sad, lethargic, unmotivated, and experiencing changes in sleep, this person might receive a diagnosis of MDD, a purported brain disease requiring life-long treatment. How does one know that this person “has” MDD? Because they feel sad, lethargic, unmotivated, and has changes in sleep. If the person wants to be really sure, a validated measurement might be given to said person which asks, essentially, if the person is sad, lethargic, unmotivated, and has had changes in sleep patterns. This process is akin to saying “I have a headache”, to which a doctor responds “Ah, yes, you have Major Headache Disorder”. If asked “How do you know I have Major Headache Disorder?” the answer is “Because you have a headache”.

Note that a loss of interest and pleasure in life is enough for a diagnosis of Major Depressive Episode—the presence of sadness, hopelessness, or depressed mood is not necessary.

What’s going on?” Annie asked, genuinely curious as to her brother’s current status. “Did you kill someone? Do you need money?” “I almost killed myself and I need about twelve thousand dollars, but that’s not why I called.” “Wait, what happened?” “It’s a long story that will make you very sad, so I’ll hold off on telling it. The real news is that it turns out that you can go home again.” “Buster,” Annie said, her voice impatient and sharp, “I’ve been drinking all day so I’m having trouble understanding what the hell you’re talking about.” “I’m back home,” Buster said. “In Florida?” “Tennessee.” “When did you move to Tennessee?” “I’m living with Mom and Dad.” “Oh, Buster,” Annie said. “Oh no.

I’ve written at length about Trump’s racial history, and the picture is hideously below the mark of what America deserves in a president; he’s an awful, dark stain on our history. What the first term makes abundantly clear is that it’s not an act, it’s not a strategy, and it’s not something the American people can bear. It is exactly who he is: a fucking racist. The referendum on Trump’s racism will play out in 2020, and well beyond, costing the GOP seats, status, and support for generations. They have no one to blame but themselves. IT’S ALL DOWNHILL FROM HERE Which leads us to what he looks like in a second term. Cognitive decline is an ugly, hard reality for millions of Americans. As the Silent Generation slips into their final years, and the oldest Boomers join them, families all over America confront Alzheimer’s and many other tolls of aging. For many afflicted with a loss of memory and ability, this decline is a sad, steady reduction in the joys of life. For Trump, it’s part of the reality show, though not one he wants to focus on. Comparing Trump now with video clips from a decade ago is chilling. The slippage in his verbal acuity is marked. His rages and explosions of temper aren’t part of an act; they’re no longer controlled or controllable. The nearest contemporary parallel was the second-term decline of Ronald Reagan. Americans sensed the terrible gravity of Alzheimer’s pulling at him, but he was still surrounded by largely competent people and was, on the whole, a healthy man. For all the disagreements Democrats had with him, Reagan could never be considered an impulsive narcissist with a hair-trigger temper and no concern for others. Reagan actually bothered to understand nuclear weapons and the risks they posed, unlike President Missile Parade. Trump’s lack of knowledge should terrify you as much as it does me, especially as his cognitive decline continues apace. Given his hold over the cabinet, there’s no workable solution for this president’s combination of apparent mental infirmities and uncontrolled urges and racist fuckery, suggesting a second term will be more dangerous than the first.

Without cultural change, we are hopeless to change existing results.5 Of all changes, cultural change is the most difficult. It is essentially changing the collective DNA of an entire group of people. To understand how to change culture, it is helpful to know how change works in general. Changing Church Culture Change is extremely difficult. One of the most vivid and striking examples of this painful reality is the inability of heart patients to change even when confronted with grim reality. Roughly six hundred thousand people have a heart bypass each year in the United States. These patients are told they must change. They must change their eating habits, must exercise, and quit smoking and drinking. If they do not, they will die. The case for change is so compelling that they are literally told, “Change or die.”6 Yet despite the clear instructions and painful reality, 90 percent of the patients do not change. Within two years of hearing such brutal facts, they remain the same. Change is that challenging for people. For the vast majority of patients, death is chosen over change. Yet leadership is often about change, about moving a group of people to a new future. Perhaps the most recognized leadership book on leading an organization to change is John Kotter’s Leading Change. And when ministry leaders speak or write about leadership, they often look to the wisdom found in the book of Nehemiah, as it chronicles Nehemiah’s leadership in rebuilding the wall around Jerusalem. Nehemiah led wide-scale change. Nehemiah never read Kotter’s book, and he led well without it. The Lord well equipped Nehemiah for the task of leading God’s people. But it is fascinating to see how Nehemiah’s actions mirror much of what Kotter has observed in leaders who successfully lead change. With a leadership development culture in mind, here are the eight steps for leading change, according to Kotter, and how one can see them in Nehemiah’s leadership. 1. Establish a sense of urgency. Leaders must create dissatisfaction with an ineffective status quo. They must help others develop a sense of angst over the brokenness around them. Nehemiah heard a negative report from Jerusalem, and it crushed him to the point of weeping, fasting, and prayer (Neh. 1:3–4). Sadly, the horrible situation in Jerusalem had become the status quo. The disgrace did not bother the people in the same way that it frustrated Nehemiah. After he arrived in Jerusalem, he walked around and observed the destruction. Before he launched the vision of rebuilding the wall, Nehemiah pointed out to the people that they were in trouble and ruins. He started with urgency, not vision. Without urgency, plans for change do not work. If you assess your culture and find deviant behaviors that reveal some inaccurate theological beliefs, you must create urgency by pointing these out. If you assess your culture and find a lack of leadership development, a sense of urgency must be created. Leadership development is an urgent matter because the mission the Lord has given us is so great.

I was autographing books at one of those little rattan tables in the bookstore when I found myself looking into the saddest eyes I had ever seen. “The doctor wanted me to buy something that would make me laugh,” she said. I hesitated about signing the book. It would have taken corrective surgery to make that woman laugh. “Is it a big problem?” I asked. The whole line of people was eavesdropping. “Yes. My daughter is getting married.” The line cheered. “Is she twelve or something?” “She’s twenty-four,” said the woman, biting her lip. “And he’s a wonderful man. It’s just that she could have stayed home a few more years.” The woman behind her looked wistful. “We’ve moved three times, and our son keeps finding us. Some women have all the luck.” Isn’t it curious how some mothers don’t know when they’ve done a good job or when it’s basically finished? They figure the longer the kids hang around, the better parents they are. I guess it all depends on how you regard children in the first place. How do you regard yours? Are they like an appliance? The more you have, the more status you command? They’re under warranty to perform at your whim for the first 18 years; then, when they start costing money, you get rid of them? Are they like a used car? You maintain it for years, and when you’re ready to sell it to someone else, you feel a great responsibility to keep it running or it reflects on you? (That’s why some parents never let their children marry good friends.) Are they like an endowment policy? You invest in them for 18 or 20 years, and then for the next 20 years they return dividends that support you in your declining years or they suffer from terminal guilt? Are they like a finely gilded mirror that reflects the image of its owner in every way? On the day the owner looks in and sees a flaw, a crack, a distortion, one tiny idea or attitude that is different from his own, he casts it aside and declares himself a failure? I see children as kites. You spend a lifetime trying to get them off the ground. You run with them until you’re both breathless...they crash...you add a longer tail...they hit the rooftop...you pluck them out of the spout. You patch and comfort, adjust and teach. You watch them lifted by the wind and assure them that someday they’ll fly. Finally they are airborne, but they need more string so you keep letting it out. With each twist of the ball of twine there is a sadness that goes with the joy, because the kite becomes more distant, and somehow you know it won’t be long before that beautiful creature will snap the lifeline that bound you together and soar as it was meant to soar—free and alone. Only then do you know that you did your job.

An obsession is a pleasure that has attained the status of an idea.” I believe that to lend a book is an incitement to theft. Superstition and the art of libraries are tightly entwined. The search for others—to text, to email, to Skype, or to play with—establishes our own identities. We are, or we become, because someone acknowledges our presence. Perhaps all intercourse—with pictures, with books, with people, with the virtual inhabitants of cyberspace—breeds sadness because it reminds us that, in the end, we are alone. Because my childhood was largely nomadic, I liked to read about settled lives running their ordinary course. And yet, I was aware that without disruption there would be no adventure. “The gods weave misfortunes for men,” King Alcinous says in the Odyssey, “so that the generations to come will have something to sing about.” Don Quixote has attained the state of perfect readership, knowing his books by heart in the strictest sense of the word. Loss helps you remember, and loss of a library helps you remember who you truly are. “We must be grateful that we don’t know what the great books were that perished in Alexandria, because if we knew what they were, we’d be inconsolable.” Losing things is not so bad because you learn to enjoy not what you have but what you remember. You should grow accustomed to loss. Buenos Aires has always been a city of books, ever since its foundation. I remember the curious pride I felt when our history teacher told us that Buenos Aires had been founded with a library.

There is unbelievable government corruption on that laptop and sadly it also appears that there is a lot of pedophilia-related content involving at least Hunter Biden and possibly (probably) other significant personalities. The contents of the laptop have been all but dumped on the dark web, I’ve seen more stills of a naked Hunter Biden in compromising positions than I ever would have thought to have had a nightmare about but they are out there if you

I urge you not to endorse this sinister measure. Humanity many times has had sad experience of super-powerful police forces … As soon as (the police) slip from under the firm thumb of a suspicious local tribune, they become arbitrary, merciless, a law unto themselves. They think no more of justice, but only of establishing themselves as a privileged and envied elite. They mistake the attitude of natural caution and uncertainty of the civilian population as admiration and respect, and presently they start to swagger back and forth jingling weapons, in megalomaniac euphoria. People thereupon become not masters, but servants … Such a police force becomes merely an aggregate of uniformed criminals, the more baneful in that their position is unchallenged and sanctioned by law. The police mentality cannot regard a human being in terms other than as an item or object to be processed as expeditiously as possible. Public convenience or dignity means nothing; police prerogatives assume the status of divine law.

I loved the counter filled with lox, whitefish, sturgeon. Saperstein looked like a sturgeon, long, white, sharp-toothed. I marveled at the way he wielded his razor-sharp knife. Cutting a bit of translucent smoked sturgeon, you expected it to shred if you breathed on it. Manya achieved status as his sturgeon expert. She had grown up with sturgeon, a staple along the Black Sea, and she pronounced a sample too salty, too mealy from being packed in ice, too strong in flavor, or absolutely perfect. Saperstein, a purist, inevitably felt sad that his customers did not truly appreciate his top-of-the-line products. He communed with Bubby over a slice of sturgeon or belly lox as if having a religious moment. Even when bad weather kept customers away from our restaurant and we were low in cash, Bubby invested in a few slices of smoked sturgeon, not for her customers, but for our family. She could ignore lox, smoked whitefish, pickles or fresh herring, but she couldn't do without a weekly treat of sturgeon. To prove that he was a sporting man who approved of her taste, Saperstein created a cone from white paper and dropped in some caviar, which he kept in a tin secreted in a hole under the counter- God forbid during a robbery, the thieves would never discover his hiding place.

There is a untold sad story behind everyone's status 'SINGLE'.