Sympathetic Joy Quotes

By practicing meditation we establish love, compassion, sympathetic joy & equanimity as our home.

Mudita is the principle of taking sympathetic or unselfish joy in the good fortune of others. If I only find joy in my own successes, I’m limiting my joy. But if I can take pleasure in the successes of my friends and family—ten, twenty, fifty people!—I get to experience fifty times the happiness and joy. Who doesn’t want that?

It’s to do with knowing and being known. I remember how it stopped seeming odd that in biblical Greek knowing was used for making love. Whosit knew so-and-so. Carnal knowledge. It’s what lovers trust each other with. Knowledge of each other, not of the flesh but through the flesh, knowledge of self, the real him, the real her, in extremis, the mask slipped from the face. Every other version of oneself is on offer to the public. We share our vivacity, grief, sulks, anger, joy ... we hand it out to anybody who happens to be standing around, to friends and family with a momentary sense of indecency perhaps, to strangers without hesitation. Our lovers share us with the passing trade. But in pairs we insist that we give ourselves to each other. What selves? What’s left? What else is there that hasn’t been dealt out like a pack of cards? Carnal knowledge. Personal, final, uncompromised. Knowing, being known. I revere that. Having that is being rich, you can be generous about what’s shared – she walks, she talks, she laughs, she lends a sympathetic ear, she kicks off her shoes and dances on the tables, she’s everybody’s and it don’t mean a thing, let them eat cake; knowledge is something else, the undealt card, and while it’s held it makes you free-and-easy and nice to know, and when it’s gone everything is pain. Every single thing. Every object that meets the eye, a pencil, a tangerine, a travel poster. As if the physical world has been wired up to pass a current back to the part of your brain where imagination glows like a filament in a lobe no bigger than a torch bulb. Pain.

These four qualities are among the most beautiful and powerful states of consciousness we can experience. Together they are called in Pali, the language spoken by the Buddha, the brahma-viharas. Brahma means “heavenly.” Vihara means “abode” or “home.” By practicing these meditations, we establish love (Pali, metta), compassion (karuna), sympathetic joy (mudita), and equanimity (upekkha) as our home.

Coyote power: surviving by one’s own intelligence and wits when others cannot; embracing existence in a mad, dancing, laughing, sympathetic expression of pure joy at evading the grimmest of fates; exulting in sheer aliveness; recognizing our shortcomings with rueful chagrin.

Joy with others is a sure antidote for depression. Anybody who suffers from depression is suffering from the lack of joy with others, the lack of sympathetic joy. One cannot always have joyful occasions, joyful thoughts in one’s own life, but if one has joy with other people, one can surely find something to be happy about.

To celebrate someone else’s life, we need to find a way to look at it straight on, not from above with judgment or from below with envy.

By experimenting with sympathetic joy, we break from the constricted world of individual struggle and see that joy exists in more places than we have yet imagined.

The more we practice sympathetic joy, the more we come to realize that the happiness we share with others is inseparable from our own happiness.

The more we identify and acknowledge moments when we’re unable to share in someone else’s pleasure and ask ourselves whether another person’s happiness truly jeopardizes our own, the more we pave the way for experiencing sympathetic joy

So if you hear something in this book that sounds like advocacy of a particular political point of view, please reject the notion. My interest in issues is merely to point out how badly we’re doing, not to suggest a way we might do better. Don’t confuse me with those who cling to hope. I enjoy describing how things are, I have no interest in how they ought to be. And I certainly have no interest in fixing them. I sincerely believe that if you think there’s a solution, you’re part of the problem. My motto: Fuck Hope. P.S. In case you’re wondering, personally I’m a joyful individual, I had a long happy marriage and a close and loving family, my career has turned out better than I ever dreamed, and it continues to expand. I’m a personal optimist, but a skeptic about all else. What may sound to some like anger, is really nothing more than sympathetic contempt. I view my species with a combination of wonder and pity, and I root for its destruction. And please don’t confuse my point of view with cynicism–the real cynics are the ones who tell you everything’s gonna be all right. And P.P.S., by the way, if by some chance you folks do manage to straighten things out and make everything better, I still don’t wish to be included.

As the person who is principally interested in any event is pleased with our sympathy, and hurt by the want of it, so we, too, seem to be pleased when we are able to sympathize with him, and to be hurt when we are unable to do so. We run not only to congratulate the successful, but to condole with the afflicted; and the pleasure which we find in the conversation of one whom in all the passions of his heart we can entirely sympathize with, seems to do more than compensate the painfulness of that sorrow with which the view of his situation affects us. On the contrary, it is always disagreeable to feel that we cannot sympathize with him, and instead of being pleased with this exemption from sympathetic pain, it hurts us to find that we cannot share his uneasiness. If we hear a person loudly lamenting his misfortunes, which, however, upon bringing the case home to ourselves, we feel, can produce no such violent effect upon us, we are shocked at his grief; and, because we cannot enter into it, call it pusillanimity and weakness. It gives us the spleen, on the other hand, to see another too happy or too much elevated, as we call it, with any little piece of good fortune. We are disobliged even with his joy; and, because we cannot go along with it, call it levity and folly. We are even put out of humour if our companion laughs louder or longer at a joke than we think it deserves; that is, than we feel that we ourselves could laugh at it.

Coyote power: surviving by one's intelligence and wits when others cannot; embracing existence in a mad, dancing, laughing, sympathetic expression of pure joy at evading the grimmest of fates; exulting in sheer aliveness; recognizing our shortcomings with rueful chagrin. These are the values Old Man America has embodied for thousands of years.

[From Sid Vicious's letter to Nancy Spungen's mother Deborah] P.S. Thank you, Debbie, for understanding that I have to die. Everyone else just thinks that I'm being weak. All I can say is that they never loved anyone as passionately as I love Nancy. I always felt unworthy to be loved by someone so beautiful as her. Everything we did was beautiful. At the climax of our lovemaking, I just used to break down and cry. It was so beautiful it was almost unbearable. It makes me mad when people say you must have really loved her.' So they think that I don't still love her? At least when I die, we will be together again. I feel like a lost child, so alone. The nights are the worst. I used to hold Nancy close to me all night so that she wouldn't have nightmares and I just can't sleep without my my beautiful baby in my arms. So warm and gentle and vulnerable. No one should expect me to live without her. She was a part of me. My heart. Debbie, please come and see me. You are the only person who knows what I am going through. If you don’t want to, could you please phone me again, and write. I love you. I was staggered by Sid's letter. The depth of his emotion, his sensitivity and intelligence were far greater than I could have imagined. Here he was, her accused murderer, and he was reaching out to me, professing his love for me. His anguish was my anguish. He was feeling my loss, my pain - so much so that he was evidently contemplating suicide. He felt that I would understand that. Why had he said that? I fought my sympathetic reaction to his letter. I could not respond to it, could not be drawn into his life. He had told the police he had murdered my daughter. Maybe he had loved her. Maybe she had loved him. I couldn't become involved with him. I was in too much pain. I couldn't share his pain. I hadn't enough strength. I began to stuff the letter back in its envelope when I came upon a separate sheet of paper. I unfolded it. It was the poem he'd written about Nancy. NANCY You were my little baby girl And I shared all your fears. Such joy to hold you in my arms And kiss away your tears. But now you’re gone there’s only pain And nothing I can do. And I don’t want to live this life If I can’t live for you. To my beautiful baby girl. Our love will never die. I felt my throat tighten. My eyes burned, and I began to weep on the inside. I was so confused. Here, in a few verses, were the last twenty years of my life. I could have written that poem. The feelings, the pain, were mine. But I hadn't written it. Sid Vicious had written it, the punk monster, the man who had told the police he was 'a dog, a dirty dog.' The man I feared. The man I should have hated, but somehow couldn't.

When qualities of kindness, common humanity, and mindfulness are applied toward the suffering of others, they manifest as compassion. When they’re applied to our own suffering, they manifest as self-compassion. When they’re directed toward others’ positive qualities, they manifest as mudita: sympathetic joy. And when they’re directed toward our own positive qualities, they manifest as self-appreciation.

By the way, since I mentioned the word happiness...Tell me, why is it that when we are enjoying something, music for instance, a fine evening, conversation with people who are sympathetic to us; why is it that all this seems to be a foretaste of some joy without measure which exists somewhere apart and beyond, rather than real happiness, that is a happiness which is actually within our grasp? Why should this be? Or are you, perhaps, not visited by such feelings?

She answered with a smile; a mournful smile, but full of sisterly affection: and she looked in her sister's face, and listened to the quiet music of her voice, picturing the happiness of this return, her own face glowed with hope and joy. And with something else: a something shining more and more through all the rest of its expression: for which I have no name. It was not so calmly shown. It was not love and gratitude alone, though love and gratitude were part of it. It emanated from no sordid thought, for sordid thoughts do not light up the brow, and hover on the lips, and move the spirit, like a fluttered light, until the sympathetic figure trembles.

Yet somehow mothers and fathers believe that if only they could convey the logic of their decisions, their young children would understand it. That’s what their adult brains thrived on for all those years before their children came along: rational chitchat, in which motives were elucidated and careful analyses dutifully dispatched. But young children lead intensely emotional lives. Reasoned discussion does not have the same effect on them, and their brains are not yet optimized for it. “I do make the mistake of talking to my daughter sometimes like she’s an adult,” a woman named Kenya confessed to her ECFE group. “I expect her to understand. Like if I break things down enough, she’ll get it.” The class instructor, Todd Kolod, nodded sympathetically. He’d heard it a thousand times before. It’s the “little adult” problem, he explained. We mistakenly believe our children will be persuaded by our ways of reasoning. “But your three-year-old,” he gently told her, “is never going to say, ‘Yes, you’re right. You have a point.’

It’s to do with knowing and being known. I remember how it stopped seeming odd that in biblical Greek, knowing was used for making love. Whosit knew so-and-so. Carnal knowledge. It’s what lovers trust each other with. Knowledge of each other, not of the flesh but through the flesh, knowledge of self, the real him, the real her, in extremis, the mask slipped from the face. Every other version of oneself is on offer to the public. We share our vivacity, grief, sulks, anger, joy… we hand it out to anybody who happens to be standing around, to friends and family with a momentary sense of indecency perhaps, to strangers without hesitation. Our lovers share us with the passing trade. But in pairs we insist that we give ourselves to each other. What selves? What’s left? What else is there that hasn’t been dealt out like a deck of cards? Carnal knowledge. Personal, final, uncompromised. Knowing, being known. I revere that. Having that is being rich, you can be generous about what’s shared — she walks, she talks, she laughs, she lends a sympathetic ear, she kicks off her shoes and dances on the tables, she’s everybody’s and it don’t mean a thing, let them eat cake; knowledge is something else, the undealt card, and while it’s held it makes you free-and-easy and nice to know, and when it’s gone everything is pain. Every single thing. Every object that meets the eye, a pencil, a tangerine, a travel poster. As if the physical world has been wired up to pass a current back to the part of your brain where imagination glows like a filament in a lobe no bigger than a torch bulb. Pain.

Just like the mountains, all jumbled together when you view them from a distance, had Beth's impulses and emotions already begun to be in their extraordinary complexity at this period; and even more like the mountains where you are close to them, for then, losing sight of the whole, you become aware of the details, and are surprised at their wonderful diversity, at the heights and hollows, the barren wastes, fertile valleys, gentle slopes, and giddy precipices- heights and hollows of hope and despair, barren wastes of mis-spent time, fertile valleys of intellectual accomplishment, gentle slopes of aspiration undefined, and giddy precipices of passionate impulse and desperate revolt. Genius is sympathetic insight made perfect; and it must have this diversity if it is ever to be effectual- must touch on every human experience, must suffer, and must also enjoy; great, therefore, are its compensations. It feels the sorrows of all mankind, and is elevated by them; whereas the pain of an individual bereavement is rather acute than prolonged. Genius is spared the continuous gnawing ache of the grief which stultifies; instead of an ever-present wearing sense of loss that would dim its power, it retains only those hallowed memories, those vivid recollections, which foster the joy of a great yearning tenderness; and all its pains are transmuted into something subtle, mysterious, invisible, neither to be named nor ignored- a fertilizing essence which is the source of its own heaven, and may also contain the salvation of earth. So genius has no lasting griefs.

This way please,' said a voice. In the door stood Dr Sesame, the famous Dr Sesame, whose reputation as a sympathetic and, according to some, also a kind-hearted man had spread throughout the town and beyond. He had also written a popular pamphlet on sexual problems, which had given Pinneberg the courage to write making an appointment for Emma and himself. This, then, was the Dr Sesame at present standing in the doorway, and saying 'This way, please.' Dr Sesame searched on his desk for the letter. 'You wrote to me, Mr Pinneberg... saying you couldn't have any children just yet because you couldn't afford it?' 'Yes,' said Pinneberg, dreadfully embarrassed. 'You can start undressing,' said the doctor to Emma, and carried on: 'And you want to know an entirely reliable means of prevention. Hm, an entirely reliable means...' He smiled sceptically behind his gold-rimmed spectacles. 'I read about it in your book... These pessoirs...' 'Pessaries,' said the doctor. 'Yes, but they don't suit every woman. And it's always a bit of a business. It depends on whether your wife would be nimble-fingered enough...' He looked up at her. She had already taken off her blouse and skirt. Her slim legs made her look very tall. 'Well, let's go next door,' said the doctor. 'You needn't have taken your blouse off for this, young lady.' Emma went a deep red. 'Oh well, leave it off now. Come this way. One moment, Mr Pinneberg.' The two of them went into the next room. Pinneberg watched them go. The top of the doctor's head reached no farther than the 'young lady's' shoulders. How beautiful she was! thought Pinneberg yet again; she was the greatest girl in the world, the only one for him. He worked in Ducherow, and she worked here in Platz, and he never saw her more than once a fortnight, so his joy in her was always fresh, and his desire for her absolutely inexpressible. Next door he heard the doctor asking questions on and off in a low voice, and an instrument clinking on the side of a bowl. He knew that sound from the dentist's; it wasn't a pleasant one. Then he winced violently. Never had he heard that tone from Emma. She was saying in a high, clear voice that was almost a shriek - 'No, no, no!' And once again, 'No!' And then, very softly, but he still heard it: 'Oh God.' Pinneberg took three steps to the door - What was that? What could it be? What about these rumours that those kind of doctors were terrible lechers? But then Dr Sesame spoke again - impossible to hear what he said - and the instrument clinked again. There was a long silence.

Develop a mind that is like the four great elements (earth, water, fire and air) because if you do this, pleasant or unpleasant sensory impressions that have arisen and taken hold of the mind will not persist. Develop love, Rahula, for by doing so you will get rid of ill-will. Develop compassion, for by doing so you will get rid of violence. Develop sympathetic joy, for by doing so you will get rid of animosity. Develop equanimity, for by doing so you will get rid of uncontrolled reaction. Develop the perception of the foul, for by doing so you will get rid of attachment. Develop the perception of impermanence, for by doing so you will get rid of the conceit of selfhood. Develop mindfulness of breathing for it is of great benefit and advantage.

To Howard’s starved heart this close and voiceless comradeship meant joy unspeakable. It was the great friendship that crowned his life. In the warm glow of it his soul opened and expanded. He dreamed of Mac at night. Mac was the center of his first thoughts on awaking. Mac entered into all the plans and activities of his day. Mac was the trusted confidant of his youthful aspirations, the companion of his nautical adventures. Into Mac’s ever-sympathetic ears he poured all his boyish woes and fears. With Mac he set his face toward a rosy to-morrow. And then came the bitter ending of it all.

we feel a friend’s victory as if it were our own. true sympathetic joy—the joy we feel for the success of another—is the absence of jealousy.

My chief discovery in sickness and misfortune is the callousness of people to our case—not from hard-heartedness (everyone is kind), but from absence of sympathetic imagination. People don’t know the horrors and they can’t imagine them—perhaps they are unimaginable. You will notice how suicides time and again in farewell notes to their closest and dearest have the same refrain, ‘ I don’t believe even you can realise all I suffer.’ Poor devil ! of course not. Beyond a certain point, suffering must be borne alone, and so must extreme joy. Ah ! we are lonely barks.

In Buddhism, there are said to be four "divine" states of mind: kindness, compassion, sympathetic joy, and equanimity. The "divine" properties are present to various degrees in all people, but they emerge in accentuated form in meditation, almost as a by-product, as people learn to relate to their egos in a new way. It is here that we can apply the analogy to athletes finding "the flow" when they learn to get out of their own way. When self-centered preoccupations quiet down, these more "selfless" feelings come to the fore. Ancient texts compare kindness, compassion, sympathetic joy, and equanimity to the feelings a mother has for four sons: "a child, an invalid, one in the flush of youth, and one busy with his own affairs." Kindness is what a mother naturally feels for her young child, compassion is what she feels when her child is ill, sympathetic joy arises when she sees him thriving in the glory of his youth, and equanimity is what she knows when her child is grown and taking care of him- or herself.

Are we trapped, then, in the world our language makes for us, unable to see beyond the boundaries of it? I say we are not. Anyone who has watched their dog dance its happiness in the sand and felt that joy themselves—anyone who has looked into a neighboring car and seen a driver there lost in thought, and smiled and seen the image of themselves in that person—knows the way out of the maze: Empathy. Identity with perspectives outside our own. The liberating, sympathetic vibrations of fellow-feeling. Only those incapable of empathy are truly caged.

When he throws one in from half court and raises his arms triumphantly, spectators’ emotions rise in sympathetic gasps of joy; childhood revisited for a brief moment

The manifestation of the free mind is said to be lovingkindness, compassion, sympathetic joy, and equanimity.

friendliness also mean being sensitive to the children’s feelings: sharing their joy over a new friend, comforting them when their ice cream falls on the ground, listening sympathetically when they’re

Jesus didn’t live an easy life or die an easy death. The glory of Easter was preceded by the sorrow of absolute rejection. Our Redeemer knows what it feels like to be stripped of all comfort and ease. He experienced the betrayal of best friends. He sobbed alone, without a single person offering support. Yet, instead of trying to drown His sorrows with a margarita or spilling His guts to a sympathetic stranger on a plane, He endured. He shouldered the greatest possible anguish, being completely abandoned by everyone, including God, so we would never have to carry that burden ourselves. I didn’t used to believe Jesus was enough for me. . . . It wasn’t until I hit the bottom that I found the love of Christ really is enough to sustain me, no matter what. Buckling under the weight of my own life is what helped me fall into the arms of God. I didn’t just stumble into His grace; I collapsed there in a messy heap! And you know what? It’s by far the best thing that’s ever happened to me. LISA HARPER Stumbling into Grace

Buddhism has a term for the happiness we feel at someone else’s success or good fortune. Sympathetic joy, as it is known, invites us to celebrate for others.

These are times when sympathetic joy comes naturally, but in a complex relationship the heart may not leap up so easily.

Sympathetic joy is a practice. It takes time and effort to free ourselves of the scarcity story that most of us have learned along the way, the idea that happiness is a competition, and that someone else is grabbing all the joy.

The practice of sympathetic joy is rooted in inner development. It’s not a matter of learning techniques to “make friends and influence people.” Instead, we build the foundations of our own happiness. When our own cup is full, we more easily share it with others.

The menu: legendary deep-fried Turkeyzilla, gravy, stuffing, mashed potatoes, cranberry sauce, and green beans. The theme: dysfunction. “So,” Elysia said to Lex’s parents with her ever-friendly grin, “how are you?” “How do you think they are?” Ferbus whispered. She kicked him under the table. “I mean—um—what do you do? For a living?” Lex’s mother, who hadn’t said much, continued to stare down the table at the sea of black hoodies while picking at her potatoes. Lex’s father cleared his throat. “I’m a contractor,” he said. “And she’s a teacher.” “Omigod! I wanted to be a teacher!” Elysia turned to Mrs. Bartleby. “Do you love it?” “Hmm?” She snapped back to attention and smiled vacantly at Elysia. “Oh, yes. I do. The kids are a nice distraction.” “From what?” Pip asked. Bang smacked her forehead. Lex squeezed Driggs’s hand even tighter, causing him to choke on his stuffing. He coughed and hacked until the offending morsel flew out of his mouth, landing in Sofi’s glass of water. “Ewww!” she squealed. “Drink around it,” Pandora scolded. “So! I hear New York City is lovely this time of year.” Well, it looks nice, I guess,” Mr. Bartleby said. “But shoveling out the driveway is a pain in the neck. The girls used to help, but now . . .” Sensing the impending awkwardness, Corpp jumped in. “Well, Lex has been a wonderful addition to our community. She’s smart, friendly, a joy to be around—” “And don’t you worry about the boyfriend,” Ferbus said, pointing to Driggs. “I keep him in line.” Mrs. Bartleby’s eyes widened, looking at Lex and then Driggs. “You have a—” she sputtered. “He’s your—” Ferbus went white. “They didn’t know?” “Oops!” said Uncle Mort in a theatrical voice, getting up from the table. “Almost forgot the biscuits!” “Let me help you with those,” Lex said through clenched teeth, following him to the counter. A series of pained hugs and greetings had ensued when her parents arrived—but the rest of the guests showed up so soon thereafter that Lex hadn’t gotten a chance to talk to them, much to her relief. Still, she hadn’t stopped seething. “What were you thinking?” Uncle Mort gave her a reproachful look. “I was thinking that your parents were probably going to feel more lonely and depressed this Thanksgiving than they’ve ever felt in their lives, and that maybe we could help alleviate some of that by hosting a dinner featuring the one and only daughter they have left.” “A dinner of horrors? You know my track record with family gatherings!” He ignored her. “Here we are!” he said, turning back to the table with a giant platter. “Biscuits aplenty!” Lex grunted and took her seat. “I’m not sure how much longer I can do this,” she whispered to Driggs. “Me neither,” he replied. “I think my hand is broken in three places.” “Sorry.” “And your dad seems to be shooting me some sort of a death stare.” Lex glanced at her father. “That’s bad.” “Think he brought the shotgun?” “It’s entirely possible.” “All I’m saying,” Ferbus went on, trying to redeem himself and failing, “is that we all look out for one another here.” Mr. Bartleby looked at him. Ferbus began to sweat. “Because, you know. We all need somebody. Uh, to lean on.” “Stop talking,” Bang signed. Elysia gave Lex’s parents a sympathetic grin. “I think what my idiot partner is trying to say—through the magic of corny song lyrics, for some reason—is that you don’t need to worry about Lex. She’s like a sister to me.” She realized her poor choice of words as a pained look came to Mrs. Bartleby’s face. “Or an especially close cousin.” She shut her mouth and stared at her potatoes. “Frig.” Lex was now crushing Driggs’s hand into a fine paste. Other than the folding chairs creaking and Pip obliviously scraping the last bits of food off his plate, the table was silent. “Good beans!” Pip threw in.

Free yourself from the self-imposed tyranny of slavish dependence, and stand alone, not as an isolated unit, but as a sympathetic portion of the whole. Find the Joy that results from well -earned freedom, the peace that flows from wise selfpossession, the blessedness that inheres in native strength.

I once heard that joy and happiness do different things to the body. Happiness, which works itself out in the sympathetic nervous system, makes you excitable and energetic. It's important but fleeting, grounded in the immediacy of a moment or the whim of a feeling. Joy is more tranquil. It has to do with the parasympathetic nervous system, and it's much more about peace than vibrancy.

The four brahma viharas are: Metta—loving-kindness; wishing well to others and to ourselves Karuna—compassion; reaching out to those who are suffering, including ourselves Mudita—sympathetic joy; joy in the joy of others Upekkha—equanimity; a mind that is at peace in all circumstances.

According to the RO DBT neuroregulatory model (see chapter 2), when we are excited, elated, or proud of an accomplishment, our sympathetic nervous system (SNS) excitatory approach/reward system is activated, and, because of neuroinhibitory relationships between the parasympathetic nervous system (PNS) and the SNS, the excitatory approach/reward system functions to downregulate or impair the social safety system mediated by the ventral vagal complex of the PNS (the PNS-VVC). Excitatory reward mood states are energizing and associated with feelings of joy, self-confidence, and agency. When we are in positive mood states, we are more likely to be assertive, arrogant, and opinionated. Despite feeling on top of the world, we lose our ability to empathically read the subtle social signals displayed by others and also are less aware of how our behavior may be impacting them.

When you listen carefully to this and put it correctly into practice, you will certainly automatically receive the blessings! When you assimilate loving kindness in you heart, you will be loved by all beings. When you hold compassion in your heart, everyone will cherish you as their own child. When you keep impartiality in your heart, you will be free from enmity and prejudice. When you fill your heart with sympathetic joy, your actions will be in harmony with everyone. When you give up the thought of harming others, you will meet less hostility. When you tame your mind and are very generous, many followers will gather around you. (p. 107)

Heart Center. (Thoracic segment including hands, arms, and shoulders) Positive position seat. Relationship confidence, and sensitivity developed. Empathy, honesty, trust and love of self and of others. Kindness, openness and generosity. Adaptability and flexibility. To reach out and to accept. Positive aspects: self-love, compassion, trust, empathy, optimism, generosity, high levels of excitement and joyful excitement accessed and supported by the hara (abdominal segment) and the Speed Bump unhindered. With inner strength and creative compassion, understanding, compassion, wholeness balanced. You're wondering what you want.  Healthy aggression when the second and third segments are supported.  Negative aspects: Constant sorrow, guilt, indignity, desire, remorse, isolation, a heart of "blindness." Often accompanied by arms and hands holding down, rounding or locking shoulders blocking an expression reaching out or wanting. External Negative Aspects. Shoulders bent, stooped, or rounded, flat chest, general breathing problems, lung and skin diseases. Segment of the solar plexus/diaphragm. A central release point for all body stresses. The marionette's hand that tightens or loosens the cords, including legs, attached to the pelvis, waist, neck, arms, shoulders, mouth, ears, jaw, and head. The fulcrum or balance point of sympathetic high chest/parasympathetic abdominal response; the balance point with the (upper) caring, sincere, trustworthy, empathetic self with our "lower" rooted, erotic, arrogant, imaginative selves; They meet and balance, or complement each other as required or desired. Positive aspects: it supports the balance of brain hemispheres when eliminated.  Capacity to communicate or regulate strong emotions, whether negative or positive, either instinctively or willingly; faith in improvement, concentration, desire to transcend physical and mental challenges, ability to resolve disputes, more in tune with emotions. Contentment and a sense of lightness, understanding, fulfillment and recognition of oneself. Firm digestion. Powerful, energetic performance. Physical symptoms: Fatigue, agitation, frustration, fatigue, muscle tension, stomach problems, digestive and lower back issues. Negative aspects: Defense, insecurity, a lot of boredom, chronic sadness.  Less able to secure peace of mind from passion, or vice versa. Being stuck in emotions, fear, or anger, whether negative or positive (power hunger or zealotism). Expressive inhibition; sexuality with little or no joy; Selfishness, and unrefined emotionality. Physical Negative Aspects. Rigidity and rigidity. Little lung capacity. Distress of the heart. Body acid / alkaline acid imbalanced. Miserable circulatory system.

God-given emotions can be enjoyed rightly or abused sinfully. It is up to us to make sure we act like God by having the right emotion at the right time for the right reason. And know this, when you cross the line into sinfully anxious, then God has already forgiven you and He stands ready to help you grow and not think like that again. Why? Because you have a sympathetic high priest who wants to fix your thinking so you can have the same joy that He has (John 15:11).

human value means nothing but to treat the joys and sorrows, hopes and aspirations of human beings sympathetically, and see them merged in Cosmic Consciousness and established in divine majesty. And if one is to elevate oneself to that sublime height, he or she will have to be supplied with an environment suitable to his or her physical, mental and spiritual existence. It is the birthright of everyone to make headway in their trifarious existence. It is the duty of society to accord recognition to this human right. Society has failed to do its duty, and that is why life is full of sorrow and suffering.

Telling the story of an important, sympathetic public figure is often difficult for the biographer at the inevitable turning point: the ampersand between rise and fall. The greatest successes are in the pages at the left. The pages on the right may be strewn with mishaps, unfinished projects, marital problems, sadness, illness, and end notes. Even when those pages also offer modest joys and major triumphs, as they did for Debussy, the reader knows how the story ends.