Temporary Pleasure Quotes

My God, a moment of bliss. Why, isn't that enough for a whole lifetime?

I loved the sensual pleasures of being outside, the smell of it, the feel of the earth under my fingers, the satisfaction of seeing things living, glowing, captivated by their own temporary beauty.

Some of us are fated to live in a box from which there is only temporary release. We of the damned-up spirits, of the thwarted feelings, of the blocked hearts, and the pent-up thoughts, we who long to blast out, flood forth in a torrent of rage or joy or even madness, but there is nowhere for us to go, nowhere in the world because no one will have us as we are, and there is nothing to do except to embrace the secret pleasures of our sublimations, the arc of a sentence, the kiss of a rhyme, the image that forms on paper or canvas, the inner cantata, the cloistered embroidery, the dark and dreaming needlepoint from hell or heaven or purgatory or none of those three, but there must be some sound and fury from us, some clashing cymbals in the void.

...but he felt the relief of being alone as well...the forgotten solitude which measures and verifies the strength of an affair, and which, being temporary, is a kind of pleasure.

If you have always suspected your sister of an inclination to madness, it will be my pleasure to confirm your worst fears.

In all our actions, including those that appear selfless, we are in search of some kind of pleasure, even if it is only the pleasure of self-esteem. But while our desire for pleasure is infinite, our mental and physical organs are capable only of limited and temporary pleasures; and this mismatch between desire and capacity dooms us to perpetual dissatisfaction. There is no pleasure big or total enough to quench, even momentarily, our thirst for pleasure. But since the absence of pleasure is pain, it follows that we are always in pain, even when we might believe otherwise. And if life is nothing but an unbroken experience of pain, it would be better for every human being never to have been born.

We exist only to exist.

Stuff only allows you to rent temporary pleasure.

Do not be fooled by what is temporary.

My son, you've seen the temporary fire and the eternal fire; you have reached the place past which my powers cannot see. I've brought you here through intellect and art; from now on, let your pleasure be your guide; you're past the steep and past the narrow paths. Look at the sun that shines upon your brow; look at the grasses, flowers, and the shrubs born here, spontaneously, of the earth. Among them, you can rest or walk until the coming of the glad and lovely eyes-- those eyes that weeping, sent me to your side. Await no further word or sign from me: your will is free, erect, and whole-- to act against that will would be to err: therefore I crown and miter you over yourself

If I catch you, I might do anything. I might strip the skin from your bones as I drain you dry. Or I might drag you into my chambers and have you pleasure me in ways you cannot even imagine. I might even take mercy on you, and that would be the cruelest injustice of all, because for you, it would only be a temporary reprieve.

When energy is profoundly dissipated, the ability to think is clearly eroded, and the capacity to actively engage in the efforts and pleasures of life is fundamentally altered, then depression becomes an illness rather than a temporary or existential state.

Princes are fighters or administrators. Neither of those things do much to spread joy in the world. Whores, concubines, and catamites, on the other hand, are all about giving satisfaction. Now granted, sexual pleasure is a temporary sort of happiness, but it is better than a new tax or a sword in the gut.

Pleasure is not diversion but urgent life, a social order perceived as temporary.

Flashing her both dimples, which, if you're not quite ready for it, can cause pleasurable blindness on a temporary basis.

Men are encouraged into ‘cad’ mode, pursuing temporary relationships that offer all of the pleasures of cheap sex and none of the responsibilities of commitment.

Let go of temporary pleasures for a permanent joy.

One should never get used to temporary pleasures in the extreme, because it has the capability of turning your normal into a hell.

The course of this world is pervasive, keeping the captives quiet with the morphine of temporary pleasure at the expense of their eternal souls.

Please don't settle for temporary pleasures. You're worth more than a late night text & an uncommitted soul.

The average married man, if he had the energy, could have sex with several women without diminishing the affection and desire he felt for his wife. But women like Judith- unlike truly liberated females like Barbara and Arlene- could not simply accept a man as a temporary instrument of pleasure; they wanted soft lights and promises, not just a penis but the man attached to it.

Though you and I find ourselves surrounded by the lure of temporary pleasure, we must fasten our affections on the one who promises eternal treasure that will never spoil or fade. If your life or my life is going to count on earth, we must start by concentrating on heaven. For then, and only then, will you and I be free to take radical risk, knowing that what awaits us is radical reward.

Human existence is temporary and all the knowledge of the universe we acquire will in time be forgotten because there will be no humans left to benefit from any of the stuff we learned. And yet, this doesn't invalidate scientific exploration to me. We seek to understand the universe because it makes our lives better and more rich. Similarly, we tell stories (and think about why and how to tell stories) because it makes human existence richer. Made-up stories matter. They bring us pleasure and solace and nurture empathy by letting us see the world through others' eyes. They also help us to feel unalone, to understand that our grief and joy is shared not just by those around us but by all those who came before us and all those still yet to come.

Pleasing is such a fraught and freighted word, it seems, saccharine and over-sweet. Let's do so much more than simply please people. Let's see them and love them and delight them, look deeply into their eyes. Pleasing is shallow and temporary joy, not nearly as valuable or rich as seeing or connection or listening. Pleasing feels like corn syrup, like cheap candy, while pleasure is homemade pie, rich with butter, thick with sugar and ripe fruit.

there is no replacement as such in that pleasure retains its dominance. The reality principle “does not abandon the intention of ultimately obtaining pleasure, but it nevertheless demands and carries into effect the postponement of satisfaction, the abandonment of a number of possibilities of gaining satisfaction and the temporary toleration of unpleasure as a step on the long indirect road to pleasure.

Fools are unable to comprehend the wisdom of asking God to manifest His desires into their own hearts. Instead, they ignore the tugs of the Holy Spirit on their heartstrings. They follow after their own yearnings, which only provide temporary pleasure, incomplete joy, and eventual damnation.

This distinction between headspace and the emotion of happiness is an important one. For some reason we’ve come to believe that happiness should be the default setting in life and, therefore, anything different is somehow wrong. Based on this assumption we tend to resist the source of unhappiness – physically, mentally and emotionally. It’s usually at this stage that things get complicated. Life can begin to feel like a chore, and an endless struggle to chase and maintain that feeling of happiness. We get hooked on the temporary rush or pleasure of a new experience, whatever that is, and then need to feed it the whole time. It doesn’t matter whether we feed it with food, drink, drugs, clothes, cars, relationships, work, or even the peace and quiet of the countryside. If we become dependent on it for our happiness, then we’re trapped. What happens when we can’t have it any more? And what happens when the excitement wears off? For many, their entire life revolves around this pursuit of happiness. Yet how many people do you know who are truly happy? And by that I mean, how many people do you know who have that unshakeable sense of underlying headspace? Has this approach of chasing one thing after the next worked for you in terms of giving you headspace? It’s as if we rush around creating all this mental chatter in our pursuit of temporary happiness, without realising that all the noise is simply drowning out the natural headspace that is already there, just waiting to be acknowledged.

Ah! I have known noble ones who lost their highest hope. And then they disparaged all high hopes. Then lived they shamelessly in temporary pleasures, and beyond the day had hardly an aim. “Spirit is also voluptuousness,”—said they. Then broke the wings of their spirit; and now it creepeth about, and defileth where it gnaweth.

No one desires to end their happiness by sadness! But who can defy nature’s illusion? We being materialistic keep on taking birth to love, Which is temporary in this world full of darkness? Get your mind out of this worldly short term pleasure, We born out of sand will go in sand! Everything goes but why this bloody lust doesn’t go?

But one of the first and most leading principles on which the commonwealth and the laws are consecrated, is lest the temporary possessors and life-renters in it, unmindful of what they have received from their ancestors, or of what is due to their posterity, should act as if they were the entire masters; that they should not think it amongst their rights to cut off the entail, or commit waste on the inheritance, by destroying at their pleasure the whole original fabric of their society; hazarding to leave to those who come after them, a ruin instead of an habitation - and teaching these successors as little to respect their contrivances, as they had themselves respected the institutions of their forefathers. By this unprincipled facility of changing the state as often, and as much, and in as many ways as there are floating fancies or fashions, the whole chain and continuity of the commonwealth would be broken. No one generation could link with the other. Men would become little better than the flies of summer.

Are you craving and partaking of something that affords you temporary relief or pleasure, inviting or incurring negative consequences but not giving it up? Welcome to the meeting. Free coffee in the back.

the shock of the water—there is nothing like it on land. The cool clear liquid flowing over every inch of your skin. The temporary reprieve from gravity. The miracle of your own buoyancy as you glide, unhindered, across the glossy blue surface of the pool. It’s just like flying. The pure pleasure of being in motion. The dissipation of all want. I’m free. You are suddenly aloft. Adrift. Ecstatic. Euphoric. In a rapturous and trancelike state of bliss. And if you swim for long enough you no longer know where your own body ends and the water begins and there is no boundary between you and the world. It’s nirvana.

Pleasant feelings experienced by beings in cyclic existence are like the pleasure felt when cool water is applied to an inflamed boil or carbuncle: as the temporary feeling fades, the pain reasserts itself.

Under the influence of the instinct of the ego for self-preservation it is replaced by the 'reality-principle ', which without giving up the intention of ultimately attaining pleasure yet demands and enforces the postponement of satisfaction, the renunciation of manifold possibilities of it, and the temporary endurance of 'pain' on the long and circuitous road to pleasure. The pleasure-principle however remains for a long time the method of operation of the sex impulses, which are not so easily educable, and it happens over and over again that whether acting through these impulses or operating in the ego itself it prevails over the reality-principle to the detriment of the whole organism.

Addiction is a complex psychological, emotional, physiological, neurobiological, social, and spiritual process. It manifests through any behavior in which a person finds temporary relief or pleasure and therefore craves, but that in the long term causes them or others negative consequences, and yet the person refuses or is unable to give it up. Accordingly, the three main hallmarks of addiction are short-term relief or pleasure and therefore craving; long-term suffering for oneself or others; and an inability to stop.

... he slipped in and out of himself, testing which disguise to use. He knew it had to be his most clever. The Sisters were too astute for his usual chicanery. He flapped his wings, then soared. The shape of an eagle, useful for fast travel across worlds, but only temporary. Not convincing enough to hide his true identity. ... He pushed out of the eagle skin and leaped away from the horde of birds, springing into the sky. Into nothingness. Instead of transforming into another creature, he hovered in between. Dangling on the mouth of wind. He rumbled with pleasure, at his own cleverness, born out of accident and indecision: he had become pure air. Without effort, he whooshed past the threshold into the cave, into the bark of the Great Tree, winding cleverly under and over and through a maze of roots and rough stone, past every trick and trap the Sisters had set. He delighted at the speed at which he travelled, catching himself just in time, before his enthusiasm revealed the disguise. Slowing impulse to a mere draft, sucking into himself, he reached the very heart of the Norns’ lair. The Great Hall of Time.

The lion is king of the beasts. When he leaves his den, he stretches and gazes out over all the directions. Before seeking his prey, he lets forth a mighty roar that causes the other creatures to tremble and flee. - Birds fly high, crocodiles dive beneath the water, foxes slip into their holes. Even village elephants, decked in fancy belts and ornaments and shaded by golden parasols, run away at the sound of that roar. -Community, the proclamation of the Way of Enlightenment is like that lion’s roar! …..False doctrines fear and tremble. When Impermanence, Non-self, and Dependent Co-arising are proclaimed, all those who have long sought false security in ignorance and forgetfulness must awaken, celestial beings as well as human beings. When a person sees the dazzling truth, he exclaims, ‘We embraced dangerous views for so long, taking the impermanent to be permanent, and believing in the existence of a separate self. We took suffering to be pleasure and look at the temporary as if it were eternal. We mistook the false for the true. Now the time has come to tear down all the walls of forgetfulness and false views.

When we grasp that all of this world’s blessings are a gift of Allah and are thankful for them, we please Allah. As a result, we are always aware that the beauty, blessings, and good things around us come from Him. However, those who deny Allah do not see this truth. Instead, they ignore Him and appease their desires and passions. As they enjoy more and more of these blessings, their discontent also increases, because they are consumed by the maniacal desire to possess everything. Instead of being content with what they have, they are unhappy until they get even more. And as a result, they can never fully appreciate the countless blessings and limitless potentials that they already possess. For example, they may have a fine car but become dissatisfied with it as soon as a new model comes out. They believe that going on vacation will end all of their difficulties; however, the slightest setback causes them misery and anxiety. They do not try to overcome their difficulties with patience and submission to destiny, but become pessimistic and return even more anxious and disappointed. Even if they had enjoyed themselves, their pleasure is only temporary; the following anxiety is far more enduring.

The most powerful and most dangerous passions of man, of which he can most easily perish, have been outlawed so completely that the most powerful men themselves have become impossible, or have had to feel evil – 'harmful and forbidden.' This loss is considerable, but hitherto it has been unavoidable: now that a host of counterforces has been reared by the temporary suppression of those passions (of lust for power, pleasure in change and deception), it is again possible to unloose them: they will no longer possess their old savagery. We permit ourselves a tame barbarism: just look at our artists and statesmen.

These four principles are worldview game changers. Mastery—your sex life will be shape by who or what rules your heart. Eternity—your sex life will be shaped by whether you live for the temporary pleasures of the here and now or with eternity in view. Unity—your sex life will be shaped either by bifurcating your life into the spiritual and secular or by acknowledging that all that makes up you has been united to Christ, and you take Christ wherever you go. Ownership—your sex life will be shaped either by acting as if your body belongs to you or by acknowledging that it has been purchased by God for his higher purpose.

Though material pleasures provide a sense of achievement, the feeling is only temporary. Two weeks after buying a car, it is just a car. That bright, shiny new cell phone is exciting for a few days until the next model is released. It’s a never-ending loop of buy and replace, a fake pleasure. If you’re after true fulfilment, I say take a walk in the wilderness.

We had better want the consequences of what we believe or disbelieve, because the consequences will come! . . . But how can a society set priorities if there are no basic standards? Are we to make our calculations using only the arithmetic of appetite? . . . The basic strands which have bound us together socially have begun to fray, and some of them have snapped. Even more pressure is then placed upon the remaining strands. The fact that the giving way is gradual will not prevent it from becoming total. . . . Given the tremendous asset that the family is, we must do all we can within constitutional constraints to protect it from predatory things like homosexuality and pornography. . . . Our whole republic rests upon the notion of “obedience to the unenforceable,” upon a tremendous emphasis on inner controls through self-discipline. . . . Different beliefs do make for different behaviors; what we think does affect our actions; concepts do have consequences. . . . Once society loses its capacity to declare that some things are wrong per se, then it finds itself forever building temporary defenses, revising rationales, drawing new lines—but forever falling back and losing its nerve. A society which permits anything will eventually lose everything! Take away a consciousness of eternity and see how differently time is spent. Take away an acknowledgement of divine design in the structure of life and then watch the mindless scurrying to redesign human systems to make life pain-free and pleasure-filled. Take away regard for the divinity in one’s neighbor, and watch the drop in our regard for his property. Take away basic moral standards and observe how quickly tolerance changes into permissiveness. Take away the sacred sense of belonging to a family or community, and observe how quickly citizens cease to care for big cities. Those of us who are business-oriented are quick to look for the bottom line in our endeavors. In the case of a value-free society, the bottom line is clear—the costs are prohibitive! A value-free society eventually imprisons its inhabitants. It also ends up doing indirectly what most of its inhabitants would never have agreed to do directly—at least initially. Can we turn such trends around? There is still a wealth of wisdom in the people of this good land, even though such wisdom is often mute and in search of leadership. People can often feel in their bones the wrongness of things, long before pollsters pick up such attitudes or before such attitudes are expressed in the ballot box. But it will take leadership and articulate assertion of basic values in all places and in personal behavior to back up such assertions. Even then, time and the tides are against us, so that courage will be a key ingredient. It will take the same kind of spunk the Spartans displayed at Thermopylae when they tenaciously held a small mountain pass against overwhelming numbers of Persians. The Persians could not dislodge the Spartans and sent emissaries forward to threaten what would happen if the Spartans did not surrender. The Spartans were told that if they did not give up, the Persians had so many archers in their army that they would darken the skies with their arrows. The Spartans said simply: “So much the better, we will fight in the shade!

What do you have against happiness?” said the man. “Nothing, I guess.” “Then don’t talk about things you don’t know. There’s no reason you shouldn’t let your feelings flourish. Is it not the ultimate act to feel the greatest happiness? If pain is evil, then is not happiness good? Happiness is how we measure the worth of good things. The more pleasure we feel, the happier we are.” “Yes, but true goodness transcends what one can eat and feel,” said Jeskun, remembering his teacher’s words. “I don’t disagree that happiness is the greatest good; I just don’t agree with the objects of your pleasure. The ultimate pleasure is infinite, and all you have to offer me are things that rot. Your happiness, your pleasure, is merely temporary, and in the end it only leads to more suffering.” -Along the Many Houses of Damnation.

There is, however, a further development which is very common in the present day. A man may feel so completely thwarted that he seeks no form of satisfaction, but only distraction and oblivion. He then becomes a devotee of 'pleasure'. That is to say he seeks to make life bearable by becoming less alive. Drunkenness, for example, is temporary suicide; the happiness that it brings is merely negative, a momentary cessation of unhappiness.

It is not that the noble nature loves monotony, any more than it loves darkness or pain. But it can bear with it, and receive a high pleasure in the endurance or patience, a pleasure necessary to the well-being of this world; while those who will not submit to the temporary sameness, but rush from one change to another, gradually dull the edge of change itself, and bring a shadow and weariness over the whole world from which there is no more escape.

Contrary to what your culture and religion have taught you, nothing—but absolutely nothing of the world—can make you happy. The moment you see that, you will stop moving from one job to another, one friend or lover to another, one place, one spiritual technique, one guru to another. None of these things can give you a single minute of happiness. They can only offer you a temporary thrill, a pleasure, that initially grows in intensity then turns into pain if you lose them and boredom if you keep them.

Man does not live on bread alone but on every word that comes from the mouth of the LORD. (Deuteronomy 8:3) My soul was hand designed to be richly satisfied in deep places by the Word of God. When I go without the nourishment of truth, I will crave filling my spiritual hunger with temporary physical pleasures, thinking they will somehow treat the loneliness inside. These physical pleasures can’t fill me, but they can numb me. Numb souls are never growing souls. They wake up one day feeling so very distant from God and wondering how in the world they got there.

The responsibility/fault fallacy allows people to pass off the responsibility for solving their problems to others. This ability to alleviate responsibility through blame gives people a temporary high and a feeling of moral righteousness. Unfortunately, one side effect of the Internet and social media is that it’s become easier than ever to push responsibility—for even the tiniest of infractions—onto some other group or person. In fact, this kind of public blame/shame game has become popular; in certain crowds it’s even seen as “cool.” The public sharing of “injustices” garners far more attention and emotional outpouring than most other events on social media, rewarding people who are able to perpetually feel victimized with ever-growing amounts of attention and sympathy. “Victimhood chic” is in style on both the right and the left today, among both the rich and the poor. In fact, this may be the first time in human history that every single demographic group has felt unfairly victimized simultaneously. And they’re all riding the highs of the moral indignation that comes along with it. Right now, anyone who is offended about anything—whether it’s the fact that a book about racism was assigned in a university class, or that Christmas trees were banned at the local mall, or the fact that taxes were raised half a percent on investment funds—feels as though they’re being oppressed in some way and therefore deserve to be outraged and to have a certain amount of attention. The current media environment both encourages and perpetuates these reactions because, after all, it’s good for business. The writer and media commentator Ryan Holiday refers to this as “outrage porn”: rather than report on real stories and real issues, the media find it much easier (and more profitable) to find something mildly offensive, broadcast it to a wide audience, generate outrage, and then broadcast that outrage back across the population in a way that outrages yet another part of the population. This triggers a kind of echo of bullshit pinging back and forth between two imaginary sides, meanwhile distracting everyone from real societal problems. It’s no wonder we’re more politically polarized than ever before. The biggest problem with victimhood chic is that it sucks attention away from actual victims. It’s like the boy who cried wolf. The more people there are who proclaim themselves victims over tiny infractions, the harder it becomes to see who the real victims actually are. People get addicted to feeling offended all the time because it gives them a high; being self-righteous and morally superior feels good. As political cartoonist Tim Kreider put it in a New York Times op-ed: “Outrage is like a lot of other things that feel good but over time devour us from the inside out. And it’s even more insidious than most vices because we don’t even consciously acknowledge that it’s a pleasure.” But

When we are thrown into confusion by inner troubles, we have no idea how to soothe them and instinctively turn outward. We spend our lives cobbling together makeshift solutions, trying to imagine the conditions that will make us happy. By force of habit, this way of living becomes the norm and “that’s life!” our motto. And although the search for temporary well-being may occasionally be successful, it is never possible to control the quantity, quality, or duration of exterior circumstances. That holds true for almost every aspect of life: love, family, health, wealth, power, comfort, pleasure.

I’ve never minded having hangovers. I mean: it’s not that I enjoy them – but there’s something important about them, I think. Something to do with acts and consequences. Something to do with facing down extinction. The truth is we get drunk less for the intoxication and more for the aftermath. Because the experience of intoxication itself, whilst pleasurable (I guess), is fundamentally banal. Whereas the experience of hangover, of post-drunken-excess guilt, has about it something more profound; it carries within its temporary discomfort a mustard seed of existential resonance. It says: I survived, which is to say: I can survive.

But the human character, however it may be exalted or depressed by a temporary enthusiasm, will return, by degrees, to its proper and natural level, and will resume those passions that seem the most adapted to its present condition. The primitive Christians were dead to the business and pleasures of the world; but their love of action, which could never be entirely extinguished, soon revived, and found a new occupation in the government of the church. A separate society, which attacked the established religion of the empire, was obliged to adopt some form of internal policy, and to appoint a sufficient number of ministers, intrusted not only with the spiritual functions, but even with the temporal direction of the Christian commonwealth

The Levellers . . . only change and pervert the natural order of things: they load the edifice of society by setting up in the air what the solidity of the structure requires to be on the ground. . . . Far am I from denying in theory, full as far is my heart from withholding in practice (if I were of power to give or to withhold), the real rights of men. In denying their false claims of right, I do not mean to injure those which are real, and are such as their pretended rights would totally destroy. . . . In this partnership all men have equal rights; but not to equal things. . . . Government is a contrivance of human wisdom to provide for human wants. Men have a right that these wants should be provided for by this wisdom. Among these wants is to be reckoned the want, out of civil society, of a sufficient restraint upon their passions. Society requires not only that the passions of individuals should be subjected, but that even in the mass and body, as well as in the individuals, the inclinations of men should frequently be thwarted, their will controlled, and their passions brought into subjection. This can only be done by a power out of themselves, and not, in the exercise of its function, subject to that will and to those passions which it is its office to bridle and subdue. In this sense the restraints on men, as well as their liberties, are to be reckoned among their rights. . . . Society is, indeed, a contract. Subordinate contracts for objects of mere occasional interest may be dissolved at pleasure; but the state ought not to be considered as nothing better than a partnership agreement in a trade of pepper and coffee, calico or tobacco, or some other such low concern, to be taken up for a little temporary interest, and to be dissolved by the fancy of the parties. It is to looked on with other reverence; because it is not a partnership in things subservient only to the gross animal existence of a temporary and perishable nature. It is a partnership in all science, a partnership in all art, a partnership in every virtue and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born. . . . You would not cure the evil by resolving that there should be no more monarchs, nor ministers of state, nor of the Gospel— no interpreters of law, no general officers, no public councils. You might change the names: the things in some shape must remain. A certain quantum of power must always exist in the community, in some hands, and under some appellation. Wise men will apply their remedies to vices, not to names— to the causes of evil, which are permanent, not to the occasional organs by which they act, and the transitory modes in which they appear. Otherwise you will be wise historically, a fool in practice. . . . The effects of the incapacity shown by the popular leaders in all the great members of the commonwealth are to be covered with the 'all-atoning name' of Liberty. . . . But what is liberty without wisdom and without virtue? It is the greatest of all possible evils; for it is folly, vice, and madness, without tuition or restraint. Those who know what virtuous liberty is cannot bear to see it disgraced by incapable heads, on account of their having high-sounding words in their mouths. . . . To make a government requires no great prudence. Settle the seat of power, teach obedience, and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government, that is to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, a sagacious, powerful, and combining mind.

On Sukkot, we’re told to construct a visibly fragile, temporary structure—one that offers little protection from the wind, rain, heat, and cold, but affords a clear view of the heavens. It is a house that “gives us no shelter…a parody of a house,” Rabbi Alan Lew observes, “it exposes the idea of a house as an illusion.” Sukkot seems to be telling us that being written in the Book of Life is an all-inclusive kind of deal. It is not “The Book of the Pleasant Things in Life” or “The Book of the Easy Things in Life.” It is “The Book of Life”—all of it. If you try to keep out all the rain, you’ll be unable to see any stars. If you refuse to bear the heat, you’ll never feel the sun on your skin. Either you get the whole package—pleasure and pain, joy and sorrow—or you get a numb, closed-off, sleepwalking existence that might seem safe and manageable, but isn’t much of a life. That kind of existence offers only the illusion of control, and it’s no way to live.

That, surely, gives us a picture of a great deal that is happening at the present time. This is one of the problems confronting the Christian Church today. This ‘affluent society’ in which we are living is drugging people and making them feel that all is well with them. They have better wages, better houses, better cars, every gadget desirable in the home; life is satisfactory and all seems to be well; and because of that people have ceased to think and to face the real problems. They are content with this superficial ease and satisfaction, and that militates against a true and a radical understanding of their actual condition. And, of course, this is aggravated at the present time by many other agencies. There is the pleasure mania, and television and radio bringing their influence right into the home. All these things persuade man that all is well; they give him temporary feelings of happiness; and so he assumes that all is well and stops thinking. The result is that he does not realise his true position and then face it.

Maybe it was because of his ignorance of music that he had been capable of receiving so confused an impression, the kind of impression that is, however, perhaps the only one which is purely musical, immaterial, entirely original, irreducible to any other order of impression. An impression of this kind is, for an instant, so to speak, sine materia. No doubt the notes we hear then tend already, depending on their loudness and their quantity, to spread out before our eyes over surfaces of varying dimensions, to trace arabesques, to give us sensations of breadth, tenuousness, stability, whimsy. But the notes vanish before these sensations are sufficiently formed in us not to be submerged by those already excited by the succeeding or even simultaneous notes. And this impression would continue to envelop with its liquidity and its “mellowness” the motifs that at times emerge from it, barely discernible, immediately to dive under and disappear, known only by the particular pleasure they give, impossible to describe, to recall, to name, ineffable—if memory, like a laborer working to put down lasting foundations in the midst of the waves, by fabricating for us facsimiles of these fleeting phrases, did not allow us to compare them to those that follow them and to differentiate them. And so, scarcely had the delicious sensation which Swann had felt died away than his memory at once furnished him with a transcription that was summary and temporary but at which he could glance while the piece continued, so that already, when the same impression suddenly returned, it was no longer impossible to grasp. He could picture to himself its extent, its symmetrical groupings, its notation, its expressive value; he had before him this thing which is no longer pure music, which is drawing, architecture, thought, and which allows us to recall the music. This time he had clearly distinguished one phrase rising for a few moments above the waves of sound. It had immediately proposed to him particular sensual pleasures which he had never imagined before hearing it, which he felt could be introduced to him by nothing else, and he had experienced for it something like an unfamiliar love.

Lies flee in the presence of truth. And the Devil turns powerless when our minds turn to our all-powerful God. Here’s where I become quite fascinated. Jesus had access to thousands of scriptures from the Old Testament. He knew them. He could have used any of them. But He chose three specific ones. I’ve decided I want these three to be at the top of my mind. I Want a Promise for My Problem of Feeling Empty Man does not live on bread alone but on every word that comes from the mouth of the LORD. (Deuteronomy 8:3) My soul was hand designed to be richly satisfied in deep places by the Word of God. When I go without the nourishment of truth, I will crave filling my spiritual hunger with temporary physical pleasures, thinking they will somehow treat the loneliness inside. These physical pleasures can’t fill me, but they can numb me. Numb souls are never growing souls. They wake up one day feeling so very distant from God and wondering how in the world they got there. Since Satan’s goal is to separate us from the Lord, this is exactly where he wants us to stay. But the minute we turn to His Word is the minute the gap between us and God is closed. He is always near. His Word is full and fully able to reach those deep places inside us desperate for truth. I Want a Promise for My Problem of Feeling Deprived “Fear the LORD your God, serve him only and take your oaths in his name” (Deuteronomy 6:13). Another version of this verse says, “Worship Him, your True God, and serve Him.” (THE VOICE) When we worship God, we reverence Him above all else. A great question to ask: Is my attention being held by something sacred or something secret? What is holding my attention the most is what I’m truly worshipping. Sacred worship is all about God. Is my attention being held by something sacred or something secret? Secret worship is all about something in this world that seems so attractive on the outside but will devour you on the inside. Pornography, sex outside of marriage, trading your character to claw your way to a position of power, fueling your sense of worth with your child’s successes, and spending outside of your means to constantly dress your life in the next new thing—all things we do to counteract feelings of being left out of and not invited to the good things God has given others—these are just some of the ways lust sneaks in and wreaks havoc. Two words that characterize misplaced worship or lust are secret excess. God says if we will direct our worship to Him, He will give us strength to turn from the mistakes of yesterday and provide portions for our needs of today. Whom have I in heaven but you? And earth has nothing I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever. (PSALM 73:25–26) And I Certainly Want a Promise for My Problem of Feeling Rejected Do not put the LORD your God to the test. (Deuteronomy 6:16)

Life is strewn with these miracles, for which people who are in love can always hope. It is possible that this one had been artificially brought about by my mother who, seeing that for some time past I had lost all interest in life, may have suggested to Gilberte to write to me, just as, when I was little and went first to the sea-side, so as to give me some pleasure in bathing, which I detested because it took away my breath, she used secretly to hand to the man who was to ‘dip’ me marvellous boxes made of shells, and branches of coral, which I believed that I myself had discovered lying at the bottom of the sea. However, with every occurrence which, in our life and among its contrasted situations, bears any relation to love, it is best to make no attempt to understand it, since in so far as these are inexorable, as they are unlooked-for, they appear to be governed by magic rather than by rational laws. When a multi-millionaire—who for all his millions is quite a charming person—sent packing by a poor and unattractive woman with whom he has been living, calls to his aid, in his desperation, all the resources of wealth, and brings every worldly influence to bear without succeeding in making her take him back, it is wiser for him, in the face of the implacable obstinacy of his mistress, to suppose that Fate intends to crush him, and to make him die of an affection of the heart, than to seek any logical explanation. These obstacles, against which lovers have to contend, and which their imagination, over-excited by suffering, seeks in vain to analyse, are contained, as often as not, in some peculiar characteristic of the woman whom they cannot bring back to themselves, in her stupidity, in the influence acquired over her, the fears suggested to her by people whom the lover does not know, in the kind of pleasures which, at the moment, she is demanding of life, pleasures which neither her lover nor her lover’s wealth can procure for her. In any event, the lover is scarcely in a position to discover the nature of these obstacles, which her woman’y cunning hides from him and his own judgment, falsified by love, prevents him from estimating exactly. They may be compared with those tumours which the doctor succeeds in reducing, but without having traced them to their source. Like them these obstacles remain mysterious but are temporary. Only they last, as a rule, longer than love itself. And as that is not a disinterested passion, the lover who is no longer in love does not seek to know why the woman, neither rich nor virtuous, with whom he was in love refused obstinately for years to let him continue to keep her. Now the same mystery which often veils from our eyes the reason for a catastrophe, when love is in question, envelops just as frequently the suddenness of certain happy solutions, such as had come to me with Gilberte’s letter. Happy, or at least seemingly happy, for there are few solutions that can really be happy when we are dealing with a sentiment of such a kind that every satisfaction which we can bring to it does no more, as a rule, than dislodge some pain. And yet sometimes a respite is granted us, and we have for a little while the illusion that we are healed.

Mutual liberty, which is now demanded, is making the old form of marriage impossible. But a new form, which shall be an equally good vehicle for instinct, and an equal help to spiritual growth, has not yet been developed. For the present, women who are conscious of liberty as something to be preserved are also conscious of the difficulty of preserving it. The wish for mastery is an ingredient in most men’s sexual passions, especially in those which are strong and serious. It survives in many men whose theories are entirely opposed to despotism. The result is a fight for liberty on the one side and for life on the other. Women feel that they must protect their individuality; men feel, often very dumbly, that the repression of instinct which is demanded of them is incompatible with vigour and initiative. The clash of these opposing moods makes all real mingling of personalities impossible; the man and woman remain hard, separate units, continually asking themselves whether anything of value to themselves is resulting from the union. The effect is that relations tend to become trivial and temporary, a pleasure rather than the satisfaction of a profound need, an excitement, not an attainment. The fundamental loneliness into which we are born remains untouched, and the hunger for inner companionship remains unappeased.

Even when people aren’t suffering from illness or aging, our unfulfilled cravings and the cessation of temporary pleasures, as well as the dissonance between our expectations and reality, lead to dukkha.

The merely conscious being does not have a preference for continued life. Perhaps while having a pleasurable experience it has a preference for that experience to continue, or while having a painful experience it has a preference for that experience to end, but it will not have any preferences for the long-term future, and the desires it has do not survive periods of sleep or temporary unconsciousness, because unlike a self-aware being, it has no conception of its own future existence after a period of sleep. Thus if we are concerned only about the thwarting of preferences, for a merely conscious being, painless killing and administering an anesthetic seem to be equivalent. Killing does not thwart any more desires than putting the being to sleep. The being will be able to continue to satisfy its preferences after it awakes, but from the being's subjective perspective it is as if a new being, with new preferences, came into existence.

Do not let your flesh cover what the spirit is trying to reveal. Your flesh is not the guide. Your flesh is not the winner. Your spirit is your guide. You must allow the spirit in you to guide your decision making. My prayer has been that my heart’s desire would be to only desire what God wants for me and my life. Too often, the enemy and his demons lay distractions before our eyes. Good looks, sex, money, fame and so many more things all look good to our natural eyes. Remember, these things are just temporary and they will fade away. You will be lost forever if you make a relationship decision based upon your flesh being pleased. God will be warning you. Your inner spirit man will be screaming at you to turn the other way. Do not get fooled or tricked into making a commitment because of momentary pleasures.       The spirit of God speaks to you to protect you, not to harm you or make your life as a Christian boring. It is better to deny your flesh from a temporary experience, and embrace the spirit of the Lord that will lead you into eternal joy. You can win the fight!

Lord Charles?" "Amy."  He smiled sleepily and rose up on one elbow, the blanket sliding down one shoulder.  "Good morning." Temporary silence.  Charles was unaware that Amy had a friend with her, and he was totally oblivious to the sight he presented to the two girls, his hair tousled by sleep, his pale blue eyes clear as aquamarine as a shaft of sunlight drove through the window and caught him full in the face.  A sighted man would, of course, have squinted; Charles did not, and instead, Mira and Amy were treated to a brilliant, wide-open view of clear, intelligent eyes, romantically down turned at the outer corners and fringed by long straight lashes tinged with gold. "Hell and tarnation above, Amy, ye sure weren't jokin'!  He's bleedin' gorgeous!" "Mira!" cried Amy, horrified. Charles was hard-pressed to hide his amusement.  He knew, of course, or had at least suspected, that Amy had a girlish infatuation for him, and he'd tried his best not to embarrass her by calling attention to it.  He determined not to do so now. "And whom do I have the pleasure of addressing?" he asked, still supporting himself on one elbow and blinking the sleep from his eyes. Mira, standing there with her mouth open, was transfixed by that slow, deliberate blink.  In a heartbeat, she saw what Amy had described:  studied thoughtfulness, kindness, compassion.  The way the man lowered those long eyelashes over those translucently clear eyes, then slowly brought them back up again, did something funny to her insides.  Cripes, no wonder Amy was smitten! "Mira Ashton, patriot," she announced.  "I'm Amy's friend.  She tells me ye're a blasted Brit who took it upon himself to be merciful to Will, so I guess I'll take it upon myself to be merciful to you.  Besides, I hear ye're being nice to Amy, and since everyone else in this house treats her like donkey dung, I figger the least I can do is be civil to ye — redcoat or not." "Mira!" Amy gasped. "Well, it's true.  Where are those two bleedin' leeches, anyhow?" Despite himself, and his irritation with both the girl's language and her rather vexing use of the word "Brit," Charles got to his feet and bowed, his spirits suddenly quite buoyed.  If Amy had friends like this, maybe he shouldn't be worrying about her, after all. "Still in bed, I daresay," he said.

Bachofen, furthermore, is perfectly right in contending that the transition from what he calls "hetaerism" or "incestuous generation" to monogamy was brought about mainly by women. The more in the course of economic development, undermining the old communism and increasing the density of population, the traditional sexual relations lost their innocent character suited to the primitive forest, the more debasing and oppressive they naturally appeared to women; and the more they consequently longed for relief by the right of chastity, of temporary or permanent marriage with one man. This progress could not be due to men for the simple reason that they never, even to this day, had the least intention of renouncing the pleasures of actual group marriage. Not until the women had accomplished the transition to the pairing family could the men introduce strict monogamy—true, only for women. The

The argument of this book is not just that God is a more morally or socially acceptable treasure, but that he will satisfy you more than anyone or anything else. Christianity is not merely or even mainly about correcting your bad habits, but about satisfying and fulfilling you in the deepest way possible, and therefore making God look as great as he is. Our hearts were designed to enjoy a full and forever happiness, not the pitiful temporary pleasures for which we’re too prone to settle. Pride, envy, anger, sloth, greed, gluttony, and lust are all woefully inadequate substitutes for the wonder, beauty, and affection of God. As first hopes or dreams or loves, they are killjoys by comparison to Christ. They will rob you, not ravish you. They will numb you, not heal you. They will slaughter you, not save you.

Temporary pleasure leads to permanent pain but temporary pain leads to permanent pleasure",

The dynamic of addiction is that if you look to something that God created, to give you what it wasn’t intended to give you, either you get discouraged quickly, and wisely abandon those hopes, or you go back again and again, and in so doing, you begin to travel down addiction’s road. That created thing will give you a short-term buzz of euphoria, it will offer you temporary pleasure, it will provide a momentary sense of well-being, it will briefly make you feel that you’re something, and it may even make your problems seem not so bad for a bit. It’s all very intoxicating. It all feels great. The problem is that the created thing that you’re looking to has no capacity to satisfy your heart. It wasn’t designed to do that. It cannot give you inner peace. It cannot give you the heart rest of contentment. It cannot quiet your cravings. In a word, it cannot be your savior. And if you look outside of the Savior for something to be your savior, that thing will end up not being your savior but your master. You’ll love the short-term buzz, but you’ll hate how short it is. So you’ll have to go back again quickly to get another shot, and before long you’ve spent way too much time, energy, and money on something that can’t satisfy; but because of what it has briefly done for you each time, you’re convinced that you can’t live without it. You’re hooked and you may not know it. The thing you once desired, you’re now persuaded that you need, and once you’ve named it a need, it has you.

Reading – Be whisked into another world if you want a temporary escape from your current mental clutter. Read for pleasure, escapism, and entertainment when you want to declutter the mind. Surround yourself with words, ideas, and concepts that take you into a different mental world altogether temporarily. Walk – Going for a long, leisurely walk outdoors to grab some fresh air, and oxygenate your brains. Natural greenery and other earthy wonders can do a whole lot of good when it comes to clearing your mind.

But we complacent Christians have lost sight of the eternal hope. We talk about the need to be hopeful, we like the idea of hope, but our hope lies in things temporal. We hope for comfort and pleasure along the road. We have hopes for the day, hopes for the year, maybe even “long-term” hopes for things five or ten years down the road. But all of our hopes have expiration dates. We are constantly achieving our meager and temporary hopes, finding that they do not satisfy, and then scrambling to conjure a new hope, a new purpose, a new source of satisfaction.

All too often we think of holiness as giving up the pleasures of sin for some worthy but drab life. But holiness means recognizing that the pleasures of sin are empty and temporary, while God is inviting us to magnificent, true, full, and rich pleasures that last forever.

Alex moves from New York to Seattle and asks me to join him. He asks me many times – sometimes insistently, sometimes pleadingly – but he never pressures me. I also never take him seriously, regarding our meetings as just a happy continuation of our summer romance. I don’t believe for a second that he actually means it, and I don’t hear him when he says he has built my dream house by the sea. As I mentioned before, I have always known where my horizons are and have no illusions on that score. But, most importantly, what could be worse than destroying your family for your own selfish pleasure?! Hurting those closest to me for some, no doubt temporary, fool’s paradise in America is just never going to happen. I could never do it.

The personal lie appeals not only to the audience’s rational judgment, but also to their own desires: they too do not want to be disturbed by a difficult truth. The same is true on a grander scale for public lies. As a political leader, I aggrandize myself by exaggerating threats. I rely on my audience’s concern for their own well-being and the facts that determine it. I appeal to natural fears of uncertainty and weakness as well as to fantasies of strength. The more successful I am as a leader, the more dependent I am on lies: the vague threat of war turns into a direct lie about the facts of the matter, the unprovoked attack, the enemy at the gates. Words and stories become a means not only to present a false reality, but also to flood the airwaves, to drive out alternatives. The lies resonate and take hold in us, their audience, because they help us to pretend that deprivation is temporary, that suffering is curable, or that a confrontation has vindicated us or shown our strength.

But disappointment in pleasure is a completely different thing. While pain can often be seen as a means to a greater end, pleasure is seen as an end in itself. And when pleasure has run its course, a sense of despondency can creep into one’s soul that may often lead to self-destruction. Pain can often be temporary, but disappointment in pleasure gives rise to emptiness—not just for a moment, but for life.

The worldly life means a market place of sensual pleasures. Worldly life means false (temporary) happiness all the time. And moksha (liberation) means permanent happiness all the time.

Pain, Anger, and Sorrow no matter how brief can feel an eternity. Pleasure, Happiness, and Joy however long seem but temporary instances. Live your life for those fleeting moments, and you will have no time for regret.

The desire (ichchha) to indulge in happiness that is temporary is referred to as spruha.

Experiencing the outdoors or – even better, the untamed wilderness – imparts a certain wisdom about what is truly needed to be happy. Though material pleasures do provide a sense of achievement, a feel-good factor if you like, I worked out many moons ago that the feeling is only ever temporary. Two weeks after buying a car it’s just a car. Your bright, shiny new mobile phone is exciting for a couple of days and then you look for the improved version. It’s only a fake pleasure. If you’re after true fulfilment, I say take a walk in the wilderness.

And when they had walked a while together, Zarathustra began to speak thus: It rends my heart. Better than your words express it, your eyes tell me all your danger. As yet you are not free; you still seek freedom. Too unslept has your seeking made you, and too wakeful. On the open height would you be; for the stars thirst your soul. But your bad impulses also thirst for freedom. Your wild dogs want liberty; they bark for joy in their cellar when your spirit endeavors to open all prison doors. Still are you a prisoner - it seems to me -who devises liberty for himself: ah! sharp becomes the soul of such prisoners, but also deceitful and wicked. It is still necessary for the liberated spirit to purify himself. Much of the prison and the mould still remains in him: pure has his eye still to become. Yes, I know your danger. But by my love and hope I appeal to you: cast not your love and hope away! Noble you feel yourself still, and noble others also feel you still, though they bear you a grudge and cast evil looks. Know this, that to everybody a noble one stands in the way. Also to the good, a noble one stands in the way: and even when they call him a good man, they want thereby to put him aside. The new, would the noble man create, and a new virtue. The old, wants the good man, and that the old should be conserved. But it is not the danger of the noble man to turn a good man, but lest he should become an arrogant boor , a mocker, or a destroyer. Ah! I have known noble ones who lost their highest hope. And then they slandered all high hopes. Then lived they shamelessly in temporary pleasures, and beyond the day had hardly an aim. "Spirit is also voluptuousness," - said they. Then broke the wings of their spirit; and now it creeps about, and defiles where it gnaws. Once they thought of becoming heroes; but sensualists are they now. A trouble and a terror is the hero to them. But by my love and hope I appeal to you: cast not away the hero in your soul! Maintain holy your highest hope! - Thus spoke Zarathustra.

Never use people for your temporary pleasure

The desire to retain pleasant feelings, things or events; and avoid unpleasant (painful) feelings, things or events is believed to be the basis of all human suffering (suffering=Pain x Resistance). This is because we only want to feel pleasure and not pain. However, these are 2 sides of the same coin as life comes with both pleasure and pain, but these are meant to be temporary events that are meant to pass through us like the trees you see out the window on a road trip. This allows you to experience all of life (good or bad) sincerely and to see reality clearly and start making decisions that are in your best interest and objective.

Dalai Lama seems amused by everything that is going on around him, taking pleasure in whatever is going on, but not taking anything too personally, and not worrying or taking offense at anything that is happening.” The Dalai Lama was reminding us throughout the week not to get caught up in roles, and indeed arrogance is the confusion between our temporary roles and our fundamental identity.

The temporary separation attendant on my little journey, had its effect on the mind of both parties. It gave a space for the maturing of inclination. I believe that, during this interval, each furnished to the other the principal topic of solitary and daily contemplation. Absence bestows a refined and aërial delicacy upon affection, which it with difficulty acquires in any other way. It seems to resemble the communication of spirits, without the medium, or the impediment, of this earthly frame. When we met again, we met with new pleasure, and, I may add, with a more decisive preference for each other. It was however three weeks longer, before the sentiment which trembled upon the tongue, burst from the lips of either. There was, as I have already said, no period of throes and resolute explanation attendant on the tale. It was friendship melting into love. Previously to our mutual declaration, each felt half-assured, yet each felt a certain trembling anxiety to have assurance complete.

True happiness is lasting and ever-present. Not to be confused with the temporary hits of pleasure that come from external ego gratifications. We get tastes of pleasure when we are able to successfully manipulate conditions and people to meet our ego’s expectations. It makes us feel like we are in control of our circumstances and this is satisfying to the ego’s sense of mineness. My life, my circumstances, my desires met. While this may be temporarily satisfying, inevitably, circumstances will shift out of our control. When this is revealed, the ego-mind becomes terrified of its lack of control. In order to cope with this fear of the unknown, it creates mental delusions through judgment, opinion, inner commentary, and constant evaluations of how life “should be” to mask its existential insecurity. In reality, the ego mind knows nothing but has the audacity to claim it “knows it all.

He proposed that, apart from and even surpassing the rule that we are governed in our actions by pleasure, there is a parallel urge to dispel life energy and thus tension—and that this drive can be found at the root of war neuroses and the neurotic’s compulsion to repeat unpleasant situations. Specifically, he called this a “death drive,” or thanatos. Thus, beyond pleasure lay the even more extreme reward of oblivion.13 Although intriguing, Freud’s idea of an instinctive urge toward negation or annihilation seemed paradoxical, and never really caught on … except as it was reformulated by the French psychoanalyst Jacques Lacan in the late 1950s. Lacan’s French had an advantage that Freud’s German lacked, specifically the word jouissance, meaning painful pleasure or pleasurable pain—literally something “beyond pleasure” that takes over and drives a neurotic or someone who has been traumatized. The simplistic examples commonly given of jouissance include an orgasm so extreme that it causes agony, or the erotic pleasures of sadomasochistic acts. But a better analogy would be addiction, the compulsion to repeat an act (taking a drug, for instance) that cannot be resisted yet no longer gives much pleasure because it is more about the temporary dissipation or release of unpleasure.14 There is no equivalent word in English either. In reference to Lacan, jouissance is usually translated as “enjoyment,” but it needs to be understood that there may be something deeply ambivalent or even repellent about this particular kind of enjoyment. It is an enjoyment we do not want, a weird mix of excitement and pain, reward and regret. The concept of jouissance, as the underlying energy driving human compulsions, including pathological compulsions and obsessions treated in psychotherapy, became so central for Lacan that late in his career he made the provocative statement that jouissance is the “only substance” psychoanalysis deals with.15 Lacan might better have said “force” and not substance. Later Lacanian thinkers have likened jouissance to the warping of space in a gravitational field. The contradiction between conscious aversion and unconscious reward bends our symbolic-imaginary spacetime, causing the strange tail-chasing, repetitive “orbiting” behavior of all neuroses and obsessional behavior, and on some level all behavior.

I read all morning". The simple words spoke of the purest and most rewarding kind of leisure. The Buddha had placed no value on prayer or belief in a deity, he had not spoken of creation, original sin or the last judgement. The quality of all human experience depends on the mind and so the Buddha had been concerned with analyzing and transforming the individual mind. India's intellectual backwardness, her inability to deal rationally with her past, which seemed no less damaging than her economic and political underdevelopment. With its literary and philosophical traditions, China was well equipped to absorb and disseminate Buddhism. The Chinese eagerness to distribute Buddhist texts was what gave birth to both paper and printing. There are places on which history has worked for too long and neither the future nor the past can be seen clearly in their ruins or emptiness. In the agrarian society of the past, the Brahminic inspired human hierarchy had proposed itself as a complete explanation not only for what human beings did but also what they were. So, for instance, a Brahmin was not just a priest because he performed rituals; he was innately blessed with virtue, learning and wisdom. A servant wasn't just someone who performed menial tasks, his very essence was poverty and weakness. Meditation was one of the methods used to gain control over one's emotions and passions. Sitting still in a secluded place, the yogi attempted to disengage his perennially distracted mind and force it to dwell upon itself. The discipline of meditation steadily equips the individual with a new sensibility. It shows him how the craving for things that are transient, essence-less and flawed leads to suffering. Regular meditation turns this new way of looking into a habit. it detaches the individual from the temptations of the world and fixes him in a state of profound calm. Mere faith in what the guru says isn't enough and you have to realize and verify it through your own experience. The mind determines the way we experience the world, the way in which we make it our world. The ego seeks to gratify and protect itself through desires. But the desires create friction when they collide with the ever-changing larger environment. They lead only to more desires and more dissatisfaction. How human beings desiring happiness and stability were undermined slowly, over the course of their lives, by the inconstancy of their hearts and the intermittence of their emotions. Buddhism in America could be seen to meet every local need. It had begun as a rational religion which found few takers in America before being transformed again, during the heady days of the 1960s, through the mysticism of Zen, into a popular substitute for, or accessory to, psychotherapy and drugs. It was probably true that greed, hatred and delusion, the source of all suffering, are also the source of life and its pleasures, however temporary and that to vanquish them may be to face a nothingness that is more terrifying than liberating. Nevertheless, the effort to control them seemed to me worth making.

Some psychologists object to the word “happiness” because it can mean anything from a temporary pleasure to an almost mythical sense of eudaimonic purpose that few in reality manage to reach. So in lieu of happiness, more nuanced terms like “well-being,” “wellness,” “thriving,” and “flourishing” have become common in the popular psychological literature.

Yoga, whether dualist or nondualist, is concerned with the elimination of suffering (duhkha). Here suffering does not mean the pain resulting from a cut or the emotional torment experienced through political oppression. These are simply manifestations of a deeper existential suffering. That suffering is the direct outcome of our habitual sense of being locked into a body-mind that is separate from all others. Yoga seeks to prevent future suffering of this kind by pointing the way to the unitary consciousness that is disclosed in ego-transcending ecstatic states. From the viewpoint of traditional Yoga, even the pleasure or well-being (sukha) experienced as a result of the regular performance of yogic postures, breath control, or meditation is suffused with suffering. First of all, the pleasure is bound to be only temporary, whereas the innate bliss (ānanda) of the Self is permanent. Second, pleasure is relative: We can compare our present sense of enjoyment with similar experiences at different times or by different people. Thus, our experience contains an element of envy. Third, there is always the hidden fear that a pleasurable state will come to an end, which is a reasonable assumption. Yoga is a systematic attempt to step out of this whole cycle of gain and loss. When the yogin or yoginī is in touch with the Reality beyond the bodymind, and when he or she has a taste of the unalloyed delight of the Self, all possible pleasures that derive from objects (rather than the Self) come to lose their fascination. The mind begins to be more equanimous. As the Bhagavad-Gītā (2.48), the most popular Hindu Yoga scripture, puts it: “Yoga is balance (samatva).” This notion of balance is intrinsic to Yoga and occurs on many levels of the yogic work. Its culmination is in the “vision of sameness” (sama-darshana), which is the graceful state in which we see everything in the same light. Everything stands revealed as the great Reality, and nothing excites us as being more valuable than anything else. We regard a piece of gold and a clump of clay or a beautiful person and an unattractive individual with the same even-temperedness. Nor are we puffed up by praise or deflated by blame. This condition, which is one of utter lucidity and serenity, must not be confused with one of the many types of ecstasy (samādhi) known to yogins. Ecstasies, visions, and psychic (paranormal) phenomena are not at all the point of spiritual life. They can and do occur when we earnestly devote ourselves to higher values, but they are by-products rather than the goal of authentic spirituality. They should certainly not be made the focus of our aspiration. Thus, Yoga is a comprehensive way of life in which the ultimate Reality, or Spirit, is given precedence over other concerns. It is a sacred path that conducts us, in the words of an ancient Upanishad, from the unreal to the Real, from falsehood to Truth, from the temporal to the Eternal.

My goal was to find something that would fill the hole, but everything I turned to seemed fleeting and temporary. The only things that proved enduring were my tenure in the justice system and the consequences of my actions. In my innocent pursuit of lasting pleasure, nothing was lasting except the fact that I became a pothead, an alcoholic, a womanizer, a heroin addict, a smoker, and a bulimic who was completely obsessed with what others thought of me.

I wondered how many years they would wallow in the mud before they realized there was something more to life than fleeting pleasures. Some would end up like me, throwing their lives away for the rush and thrill of it. I wondered how long it would take them to find out the best that drugs, alcohol, and partying had to offer was fleeting, temporary satisfaction that led to dependency and a compromised ability to find joy without those things. The more they turned to those things, the more their emotional, social, and psychological wellbeing would become dependent on them, and the harder it would be to be happy without them.

Many addictions revolve around creating a dopamine high, which gives us a temporary sense of pleasure, but it does not create a lasting sense of joy.

I begin to see that perhaps there is some small protection in being the fool. The giggling girl who understands nothing and thinks only of carnal pleasure or temporary satisfaction. That being the fool is in fact… wise. Safe. An intelligent, capable, living human – such we may hold accountable for their actions. But a simpering girl?

Children who live for temporary pleasures do not develop maturity, because they do not develop the emotional resilience that allows them to bounce back from hard things.

Too many of us fill our lives with temporary pleasures that don’t really satisfy. They are fun for a moment, but even a few hours later the pleasure has faded.

every moment was an opportunity for diversion; friendships were a means of escape, pleasure a temporary relief from pain i did not notice that my relationships were shallow because of how far away i was from myself i did not understand why solitude felt unbearable and why “fun” could not permanently settle turbulent emotions

Those who are satisfied with temporary life, temporary pleasure, and temporary facilities are not to be considered intelligent, at least not according to Bhagavadgeeta. According to the Geeta, one whose brain substance is very small is interested in temporary things. We are eternal, so why should we be interested in temporary things? No one wants a nonpermanent situation.

overcompensated and next thing the buggers aren’t dropping far enough, so they’re hanging there strangling!’ He waved a dismissive hand. ‘Gave the Yanks their cards, packed them off home, and Albert and me took over their quota.’ ‘What’s the most you ever done in a session at Nuremberg, Harry?’ someone asked. We were all quiet as we watched him and waited for his answer. ‘Mmmm, one afternoon we did twenty-seven in two hours forty minutes.’ ‘Bloody hell! So they weren’t left to hang for very long.’ ‘No, hadn’t the time. As soon as we put four down, the doc would go underneath the scaffold, ’ave a listen with his stethoscope, feel for a pulse. “Right, okay,” he’d say. We had these soldier orderlies. They’d go underneath and lift them up, take the weight, we’d take the ropes and bags off, the soldiers would put them onto trolleys and whisk them away to the temporary morgue. A couple of minutes later the next four were marching in.’ That had been the craic last night. As Ken and I sit having breakfast with the hangmen, I can’t rid myself of the contradictory feeling that, somehow, I’m letting Russell down by breakfasting with the men who are about to hang him. ‘How was he last night?’ Allen looks rather bleary-eyed. He’s on his second mug of hot, sweet tea. And at least his third cigarette. We tell him. He takes a deep draw. ‘I think this lad will go without any bother.’ As he speaks, the blue smoke spills out of his mouth. Just after ten to eight, from the kitchen door at the end of the mess, Ken, the two hangmen, Teddy Bear and I, watch as the Governor, Lord Lieutenant of the County and other official witnesses file quietly into the block. They enter the empty execution chamber. At three

world had become. I’d dropped each joy, one by one, not noticing they were gone or really remembering I’d had them at all. I stopped listening to music, stopped dancing, stopped going on country drives. I stopped enjoying food, found no pleasure in good company, but instead a temporary lessening of misery, which made me a super-fun presence. Depression is so talented at turning you from a foodie into someone who wishes they could just eat a compressed nutrition bar every day, except about everything. I started to do and fall in love with all my favorite activities again, with gusto. I remembered what it was to put a new song I loved on repeat, to make little involuntary happy noises when biting into a soft ball of burrata, to push the Miata to 6,000 rpms, to rewrite Carly Rae Jepsen lyrics to be about my dog, to put on heels and a slip to mop while “Dangerous Woman” plays out of the speakers at full volume.

Pleasure is deserted, a false satisfaction, and is temporary. Passion is eternal, encompasses the aura of contentment.

When you understand that pleasure and pain are both creations of the mind, you will realize that they are both temporary, they come and go like soap bubbles. Nobody is needed to take away your pleasure, because your mind by its very nature will move like a pendulum to the other extreme called pain!

Facebook is an addictive technological drug that, like every drug, gives people temporary pleasure and, ultimately, causes people to become psychiatrically ill,” psychiatrist Keith Ablow recently explained in an article for Fox News. “Oculus Rift will make matters worse.

Your wanting something that does not exist is the root of your problem. Transformation, moksha, liberation, and all that stuff are just variations on the same theme: permanent happiness. The body cannot take that. The pleasure of sex, for instance, is by nature temporary. The body can’t take uninterrupted pleasure for long, it would be destroyed. Wanting to impose a fictitious, permanent state of happiness on the body is a serious neurological problem.