Tension Sad Quotes

Leo lowered his screwdriver. He looked at the ceiling and shook his head like, What am I gonna do with this guy? "I try very hard to be annoying," Leo said. "Don't insult my ability to annoy. And how am I supposed to resent you if you go apologizing? I'm a lowly mechanic. You're like the prince of the sky, son of the Lord of the Universe. I'm supposed to resent you." "Lord of the Universe?" (Jason) "Sure, you're all-bam! Lightning man. And 'Watch me fly. I am the eagle that soars-" (Leo) "Shut up, Valdez." (Jason) Leo managed a little smile. "Yeah, see. I do annoy you." "I apologize for apologizing." (Jason) "Thank you." He went back to work, but the tension had eased between them. Leo still looked sad and exhausted-just not quite so angry.

All negativity is caused by an accumulation of psychological time and denial of the present. Unease, anxiety, tension, stress, worry - all forms of fear - are caused by too much future, and not enough presence. Guilt, regret, resentment, grievances, sadness, bitterness, and all forms of nonforgiveness are caused by too much past, and not enough presence.

It seems to me that almost all our sadnesses are moments of tension, which we feel as paralysis because we no longer hear our astonished emotions living. Because we are alone with the unfamiliar presence that has entered us; because everything we trust and are used to is for a moment taken away from us; because we stand in the midst of a transition where we cannot remain standing. That is why the sadness passes: the new presence inside us, the presence that has been added, has entered our heart, has gone into its innermost chamber and is no longer even there, - is already in our bloodstream. And we don't know what it was. We could easily be made to believe that nothing happened, and yet we have changed, as a house that a guest has entered changes. We can't say who has come, perhaps we will never know, but many signs indicate that the future enters us in this way in order to be transformed in us, long before it happens. And that is why it is so important to be solitary and attentive when one is sad: because the seemingly uneventful and motionless moment when our future steps into us is so much closer to life than that other loud and accidental point of time when it happens to us as if from outside. The quieter we are, the more patient and open we are in our sadnesses, the more deeply and serenely the new presence can enter us, and the more we can make it our own, the more it becomes our fate.

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

He was acting like our kiss had broken him, and his reaction was breaking me.

I feel empty, not because of sadness, but because of relief, all the tension flowing out of me.

When she sat on the couch I jumped up to be with her and I put my head in her lap. I could feel some of the tension and sadness leave her. I was giving Mom comfort. This was more important than going for walks, more important than helping feed the cats—it was the most important job I had. I knew I should sit with Mom for as long as she needed me.

Exercise: Letting Go As you read this, take a deep breath and, as you exhale, allow all the tension to leave your body. Let your scalp and your forehead and your face relax. Your head does not need to be tense in order for you to read. Let your tongue and your throat and your shoulders relax. You can hold a book with relaxed arms and hands. Do that now. Let your back and your abdomen and your pelvis relax. Let your breathing be at peace as you relax your legs and feet. Is there a big change in your body since you began the previous paragraph? Notice how much you hold on. If you are doing it with your body, you are doing it with your mind. In this relaxed, comfortable position, say to yourself, “I am willing to let go. I release. I let go. I release all ten- sion. I release all fear. I release all anger. I release all guilt. I release all sadness. I let go of all old limitations. I let go, and I am at peace. I am at peace with myself. I am at peace with the process of life. I am safe.” Go over this exercise two or three times. Feel the ease of letting go.

we feel so safe with the ones we love that we often share with them our tension, our stress, our fear, our sadness, and even our anger but let us remember to also give them the best version of ourselves, our joy and happiness, our excitement and peace, our attention and care

so much is happening now; you must be patient like someone who is sick, and confident like someone who is recovering; for perhaps you are both. And more: you are also the doctor, who has to watch over himself. But in every sickness there are many days when the doctor can do nothing but wait. And that is what you, insofar as you are your own doctor, must now do, more than anything else.

Lucy woke to the sound of rain. A benediction, gently pattering. For the first time in more than a year, her body relaxed. The release of tension was so sudden that for a moment she felt as if she were filled with helium. Weightless. All her sadness and horror sloughed off her frame like the skin of a snake, too confining and gritted and dry to contain her any longer, and she was rising. She was new and clean and lighter than air, and she sobbed with the release of it. And then she woke fully, and it wasn’t rain caressing the windows of her home but dust, and the weight of her life came crushing down upon her once again.

Water flows from high places to low places. That is the nature of gravity. Emotions also seem to act according to gravity. When in the presence of someone with whom you have a bond, and to whom you have entrusted your feelings, it is hard to lie and get away with it. The truth just wants to come flowing out. This is especially the case when you are trying to hide your sadness or vulnerability. It is much easier to conceal sadness from a stranger, or from someone you don’t trust. Hirai saw Kei as a confidante with whom she could share anything. The emotional gravity was strong. Kei was able to accept anything—forgive anything—that Hirai let flow out. A single kind word from Kei could cut the cords of tension that ran through her.

Every chronic muscular tension in the body has associated with it sadness, fear, and anger. Since tension is a restriction of our being, it makes us sad. It also makes us angry to be so limited. And we are frightened to show our sadness or express our anger, so we stay locked in a diminished state of being and tied to our fate.

Sometimes the sadness seems almost unbearable, the problems unsolvable, the wounds unhealable. This has taught me one of the greatest lessons: the tension between inefficiency and faithfulness. The assurance that I must obey and be faithful, only to what He has asked of me, even when tangible, earthly results or successes are not seen.

I believe that almost all our sadnesses are moments of tension that we find paralyzing because we no longer hear our surprised feelings living. Because we are alone with the alien thing that has entered into our self; because everything intimate and accustomed is for an instant taken away; because we stand in the middle of a transition where we cannot remain standing. For this reason the sadness too passes: the new thing in us, the added thing, has entered into our heart, has gone into its inmost chamber and is not even there any more, — is already in our blood. And we do not learn what it was. We could easily be made to believe that nothing has happened, and yet we have changed, as a house changes into which a guest has entered.

Insecurity and jealously can be a cause of someone having a critical spirit towards others. Focusing on men and not the Lord can cause one to be critical of every flaw of others. Satan is also the “the accuser of the brethren” (Revelation 12:10) and sadly can work through or use believers to accomplish his work of tearing down. Those who are habitual fault-finders, constant critics of people and situations usually are sick in the body and full of tension and stress. The Scriptural solution to any of us even struggling in this area is clear: "stop passing judgment on one another" and that we can start to love others in the body of Christ, uplifiting them, edifying them and building them up.

What he was asking for was, effectively, a story without all the conflict. Without tension and animosity. Without many of the things I'd been taught were essential to storytelling. This wasn't a totally new idea to me. I'd already spent 14 years writing a fantasy novel without a single sword-fight, goblin army, or looming apocalypse. I had specifically avoided having a god-lion tortured to death, or farm boys straight-up murk any tyrants or mad wizards. Nobody destroyed anything in a volcano thereby ruining magic forever and making all the elves sad enough to fuck off forever out of the world.

Unease, anxiety, tension, stress, worry — all forms of fear — are caused by too much future, and not enough presence. Guilt, regret, resentment, grievances, sadness, bitterness, and all forms of nonforgiveness are caused by too much past, and not enough presence.

Unease, anxiety, tension, stress, worry — all forms of fear — are caused by too much future, and not enough presence. Guilt, regret, resentment, grievances, sadness, bitterness, and all forms of nonforgiveness are caused by too much past, and not enough presence. Most people find it difficult to believe that a state of consciousness totally free of all negativity is possible. And yet this is the liberated state to which all spiritual teachings point. It is the promise of salvation, not in an illusory future but right here and now.

It seems to me that almost all our sadnesses are moments of tension, which we feel as paralysis because we no longer hear our astonished emotions living.

Faith is never connected to safe. There is no faith without tension. For a rubber band to function to it's elasticity, it has to experience a tension. Saints of God who has no tension has no function.

generosity involved in proactively forgiving other people. This form of generosity, and the positive feelings it evokes in generous forgivers, have been shown by studies to reduce stress, tension, and sadness, and to lead to lower heart rates, lower skin conduction levels, and lower blood pressure. By contrast, those who ungenerously hold grudges are more angry, feel less in control of their lives, and, partly as a result, exhibit symptoms of unhealthy physical conditions.

She turned back to the spot where Kamala had been, and where the bow she'd held still was. Andrea walked over to it and picked it up. She ran her hands over it gently, feeling the intricate designs carved into it, the elegance of the metal guard. Andrea held it out before her and pulled the string back. It came easily, though with all the tensions of a thousand taut muscles. She relaxed the string and looked at the bow with a sad familiarity, as she uttered one word. “Sister.

Shirt off.” Neil stared at her. “Why?” “I can’t check track marks through cotton, Neil.” “I don’t do drugs.” “Good on you,” Abby said. “Keep it that way. Now take it off.” […] “I want to make this as painless as possible, but I can’t help you if you can’t help me. Tell me why you won’t take off your shirt.” Neil looked for a delicate way to say it. The best he managed was, “I’m not okay.” She put a finger to his chin and turned his face back toward her. “Neil, I work for the Foxes. None of you are okay. Chances are I’ve seen a lot worse than whatever it is you’re trying to hide from me.” Neil’s smile was humorless. “I hope not. “Trust me,” Abby said. “I’m not going to judge you. I’m here to help, remember? I’m your nurse now. That door is closed, and it comes with a lock. What happens in here stays in here.” […] “You can’t ask me about them,” he said at last. “I won’t talk to you about it. Okay?” “Okay,” Abby agreed easily. “But know that when you want to, I’m here, and so is Betsy.” Neil wasn’t going to tell that psychiatrist a thing, but he nodded. Abby dropped her hand and Neil pulled his shirt over his head before he could lose his nerve. Abby thought she was ready. Neil knew she wouldn’t be, and he was right. Her mouth parted on a silent breath and her expression went blank. She wasn’t fast enough to hide her flinch, and Neil saw her shoulders go rigid with tension. He stared at her face as she stared at him, watching her gaze sweep over the brutal marks of a hideous childhood. It started at the base of his throat, a looping scar curving down over his collarbone. A pucker with jagged edges was a finger-width away, courtesy of a bullet that hit him right on the edge of his Kevlar vest. A shapeless patch of pale skin from his left shoulder to his navel marked where he’d jumped out of a moving car and torn himself raw on the asphalt. Faded scars crisscrossed here and there from his life on the run, either from stupid accidents, desperate escapes, or conflicts with local lowlifes. Along his abdomen were larger overlapping lines from confrontations with his father’s people while on the run. His father wasn’t called the butcher for nothing; his weapon of choice was a cleaver. All of his men were well-versed in knife-fighting, and more than one of them had tried to stick Neil like a pig. And there on his right shoulder was the perfect outline of half a hot iron. Neil didn’t remember what he’s said or done to irritate his father so much.

Steel tempered by fire,” she said aloud, without thinking. “Am I?” he asked. She smiled sadly. “Aren’t you?” He let out a long, slow breath and some of the tension drained out of him. He looked at her quizzically. “You give me peace,” he said unexpectedly. “The only time I ever feel it is when I’m with you. God knows why, when you set me off like a bomb.” She searched his eyes. “Tate, Senator Holden has a reason for what he did,” she told him seriously. “I don’t pretend to know what it is, but I know him. He’s not like some politicians who lie when the truth would suit better. He has integrity. He doesn’t hold grudges and he doesn’t backstab. You know that,” she added with conviction. He scowled. “Yes, I do.” His narrow eyes searched hers. “What do you know, Cecily?” “I know archaeology,” she replied. He reached out and touched her firm little chin with hard fingers. “You’re keeping something from me,” he said in a low, deep tone. “I’m not sure why I sense that, but I do.” “You think you know all about me,” she replied, trying to draw back. “Don’t…do that,” she muttered, reaching up to catch his hair-roughened wrist in her warm fingers. His breath caught. “Fatal error, Cecily,” he said huskily, moving in, giving in to the hunger that had really brought him to her apartment at this hour of the night. “You shouldn’t have touched me…

All negativity is caused by an accumulation of psychological time and denial of the present. Unease, anxiety, tension, stress, worry — all forms of fear — are caused by too much future, and not enough presence. Guilt, regret, resentment, grievances, sadness, bitterness, and all forms of nonforgiveness are caused by too much past, and not enough

But at home, that same day he'd jumped into the fountain, he'd gotten so anxious, pacing around the living room listening to his parents try to calm him, that he suddenly just lost it completely and slapped his face. He immediately started crying, confused and guilty, looking up at his parents like he had no idea how it happened. And, really, that's the way it always was with the hitting. It would happen so fast, his body shaking to release the tension that built up from all the thoughts swirling through his mind and all the air he was having trouble breathing and all the loud beating of his own heart ringing in his ears. It had to get out and that was the path it chose. Slap. Instant relief.

All negativity is caused by an accumulation of psychological time and denial of the present. Unease, anxiety, tension, stress, worry — all forms of fear — are caused by too much future, and not enough presence. Guilt, regret, resentment, grievances, sadness, bitterness, and all forms of nonforgiveness are caused by too much past, and not enough presence.

I have never been sad because my losses are my profits

All negativity is caused by an accumulation of psychological time and denial of the present. Unease, anxiety, tension, stress, worry — all forms of fear — are caused by too much future, and not enough presence. Guilt, regret, resentment, grievances, sadness, bitterness, and all forms of nonforgiveness are caused by too much past, and not enough presence. Most people find it difficult to believe that a state of consciousness totally free of all negativity is possible. And yet this is the liberated state to which all spiritual teachings point. It is the promise of salvation, not in an illusory future but right here and now.

It was the belief of Bokonon that good societies could be built only by pitting good against evil, and by keeping the tension between the two high at all times. And, in Castle's book, I read my first Bokononist poem, or 'Calypso' It went like this: 'Papa' Monzano, he's so very bad, But without bad 'Papa' I would be so sad; Because without 'Papa's' badness, Tell me, if you would, How could wicked old Bokonon Ever, ever look good?

He looked sad. ‘It’s hard to believe of her. She always seemed such a sweet girl.’ Sorrow rolled her eyes. ‘Your problem, Tomas, is that your natural paranoia is in constant tension with an almost pathological desire to believe the best of people. Sweet tells you nothing. Fuck it, I could be sweet if the occasion demanded.’ They looked at each other. Caraway’s lips twitched. Sorrow glared at him for a moment before conceding. ‘Maybe not. But you take my point.

There were little girls who would snuggle up to any grown man and try to guide his hand inside their underwear, and there were kids who compulsively bit their own arms. Kids who would suddenly start twitching and banging their heads against a wall, not even stopping when the blood ran down their faces. Kids who waddled around oblivious to the stinking load in their own pants. Watching children like this, it was all too easy to see why their parents beat them. It was only natural to hate such kids, to ignore them and shower only your other children with love. Who wouldn't? But of course that wasn't the way it really worked. Such behaviors weren't the reasons parents abused children, but the results of abuse. Children are powerless. No matter how viciously they're beaten, children were powerless to do anything about it. Even if Mother hit them with a shoehorn or the hose of a vacuum cleaner or the handle of a kitchen knife, or strangled them or poured boiling water on them, they couldn't escape her; they couldn't even truly despise her. Children would struggle desperately to feel love for their parents. Rather than hate a parent, in fact, they'd choose to hate themselves. Love and violence became so intertwined for them that when they grew up and got into relationships, only hysteria could set their hearts at ease. Kindness, gentleness - anything along those lines just caused tension, since there was no telling when it would turn to overt hostility.

I made a great effort with all these study projects, but I continued to have emotional needs that were unfulfilled. The energy and time that went into my faith is actually rather amazing in retrospect. It is sad now to look back and understand the tension between my normal teenage need to belong in a peer group and my desire for spiritual acceptability. My faith taught me to glorify the idea of being different, which psychologically fostered a feeling of alienation that I tried to justify in my writing.

I loved men and was going mad with suppressed desire. It pushed me into a series of affairs with dubious jazz musicians. Sex was not what I imagined. It was tension, scent and prosaic misalliance. It was sweet and sad revelation, and all expectation dashed.

I look at my snow boots, counting the grommets while I try to name what I'm feeling. This has been a problem lately. It's never been a problem before—I've been happy, and sad, and frustrated. I've felt angry and sentimental. I've loved. I've been loved back. Maintaining long moments of wordless eye contact with the man who is supposed to make me feel okay about going blind, noticing all the exact shades of blue and how I can always tell he's going to smile before he does, pretending I'm not responding to some tension between us? I'm a little exhausted.

In Paris at any rate she felt a bit of sensuality still. But what a weary, tired, worn-out sensuality. Worn-out for lack of tenderness. Oh! Paris was sad. One of the saddest towns: weary of its now-mechanical sensuality, weary of the tension of money, money, money, weary even of resentment and conceit, just weary to death, and still not sufficiently Americanized or Londonized to hide the weariness under a mechanical jig-jig-jig! Ah, these manly he-men, these flâneurs, the oglers, these eaters of good dinners! How weary they were! weary, worn-out for lack of a little tenderness, given and taken.

Dressed, she’s in front of the mirror. Armed. She puts her face on. In her case, not a matter of cosmetics, but will. How to make such a sad face hard? It took practice. Not in front of a mirror or in front of strangers, gauging her success by their expressions of horror, disgust, etc. She did it by lying in her bed, feeling and testing which muscles in her face pained under application of concerted tension. To choose the most extreme pain would be to make a fright mask. A caricature of strength. She achieved calibration one night while testing a small muscle attached to her upper lip hitting upon a register of pain a few inches below the high-tide mark of real pain. This register of discomfort became the standard for all the muscles in her face, above the eyebrows under the jaw, across the nostrils. She didn’t check with the small mirror in the janitor’s closet, didn’t need to. She knew she’d hit it.

Are you familiar with Jesus’ encounter with the rich young man? Jesus told the man to sell all of his possessions, give to the poor, and then follow him. The man then turned away from Jesus because he had great wealth. There are two incredibly significant details in this account that we may overlook. First, Jesus looked at the man and loved him. Second, the man walked away from Jesus feeling sad. Not judged. Not ticked off. Sad. He walked away in the tension of paradox—enslaved by his affluence, yet sensing that by walking away from Jesus he might be forfeiting an even greater, more life-giving form of wealth.

All negativity is caused by an accumulation of psychological time and denial of the present. Unease, anxiety, tension, stress, worry all forms of fear are caused by too much future, and not enough presence. Guilt, regret, resentment, grievances, sadness, bitterness, and all forms of nonforgiveness are caused by too much past, and not enough presence.

At that moment I heard the steps of my younger protectors. I had not a moment to lose, but, seizing the hand of the old man, I cried, "Now is the time! Save and protect me! You and your family are the friends whom I seek. Do not desert me in the hour of trial!" '"Great God!" exclaimed the old man, "who are you?" 'At that instant the cottage door opened...

All negativity is caused by an accumulation of psychological time and denial of the present. Unease, anxiety, tension, stress, worry—all forms of fear—are caused by too much future, and not enough presence. Guilt, regret, resentment, grievances, sadness, bitterness, and all forms of non-forgiveness are caused by too much past, and not enough presence.” – Eckhart Tolle

In our time mass or collective production has entered our economics, our politics, and even our religion, so that some nations have substituted the idea collective for the idea God. This in my time is the danger. There is great tension in the world, tension toward a breaking point, and men are unhappy and confused. At such a time it seems natural and good to me to ask myself these questions. What do I believe in? What must I fight for and what must I fight against? Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in music, in art, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man. And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by starvation, by repressions, forced direction, and the stunning hammerblows of conditioning, the free, roving mind is being pursued, roped, blunted, drugged. It is a sad suicidal course our species seems to have taken. And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for that is one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can

When our mind is entangled with anger, jealousy, or sadness, we can be in that state hour after hour, day after day. It’s a pity, because meanwhile, life is wondrous. If we only concentrate on breathing in and seeing that our body is a wonder, we can see that nothing else is really important. It’s only the peace in our body and in our mind that matters. Anyone can attain this insight. While we sit, we can be with our breathing, we can let go of tensions, and we can have peace. This peace is the most precious thing there is, more precious than any pursuit.

It seems to me that almost all our sadnesses are moments of tension, which we feel as paralysis because we no longer hear our astonished emotions living. Because we are alone with the unfamiliar presence that has entered us; because everything we trust and are used to is for a moment taken away from us; because we stand in the midst of a transition where we cannot remain standing. That is why the sadness passes: the new presence inside us, the presence that has been added, has entered our heart, has gone into its inner most chamber and is no longer even there, is already in our bloodstream.

All negativity is caused by an accumulation of psychological time and denial of the present. Unease, anxiety, tension, stress, worry - all forms of fear are caused by too much future, and not enough presence. Guilt, regret, resentment, grievances, sadness, bitterness, and all forms of non-forgiveness are caused by too much past, and not enough presence. Most people find it difficult to believe that a state of consciousness totally free of all negativity is possible. And yet this is the liberated state to which all spiritual teachings point. It is the promise of salvation, not in an illusory future but right here and now.

the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them.

According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them.

A strange structure untangled itself out of the background like a hallucination, not part of the natural landscape. It was a funny-shaped, almost spherical, green podlike thing woven from living branches of trees and vines. A trellis of vines hung down over the opening that served as a door. Wendy was so delighted tears sprang to her eyes. It was her Imaginary House! They all had them. Michael wanted his to be like a ship with views of the sea. John had wanted to live like a nomad on the steppes. And Wendy... Wendy had wanted something that was part of the natural world itself. She tentatively stepped forward, almost swooning at the heavy scent of the door flowers. Languorously lighting on them were a few scissorflies, silver and almost perfectly translucent in the glittery sunlight. Their sharp wings made little snickety noises as they fluttered off. Her shadow made a few half-hearted attempts to drag back, pointing to the jungle. But Wendy ignored her, stepping into the hut. She was immediately knocked over by a mad, barking thing that leapt at her from the darkness of the shelter. "Luna!" Wendy cried in joy. The wolf pup, which she had rescued in one of her earliest stories, stood triumphantly on her chest, drooling very visceral, very stinky dog spit onto her face. "Oh, Luna! You're real!" Wendy hugged the gray-and-white pup as tightly as she could, and it didn't let out a single protest yelp. Although... "You're a bit bigger than I imagined," Wendy said thoughtfully, sitting up. "I thought you were a puppy." Indeed, the wolf was approaching formidable size, although she was obviously not yet quite full-grown and still had large puppy paws. She was at least four stone and her coat was thick and fluffy. Yet she pranced back and forth like a child, not circling with the sly lope Wendy imagined adult wolves used. You're not a stupid little lapdog, are you?" Wendy whispered, nuzzling her face into the wolf's fur. Luna chuffed happily and gave her a big wet sloppy lick across the cheek. "Let's see what's inside the house!" As the cool interior embraced her, she felt a strange shudder of relief and... welcome was the only way she could describe it. She was home. The interior was small and cozy; plaited sweet-smelling rush mats softened the floor. The rounded walls made shelves difficult, so macramé ropes hung from the ceiling, cradling halved logs or flat stones that displayed pretty pebbles, several beautiful eggs, and what looked like a teacup made from a coconut. A lantern assembled from translucent pearly shells sat atop a real cherry writing desk, intricately carved and entirely out of place with the rest of the interior. Wendy picked up one of the pretty pebbles in wonder, turning it this way and that before putting it into her pocket. "This is... me..." she breathed. She had never been there before, but it felt so secure and so right that it couldn't have been anything but her home. Her real home. Here there was no slight tension on her back as she waited for footsteps to intrude, for reality to wake her from her dreams; there was nothing here to remind her of previous days, sad or happy ones. There were no windows looking out at the gray world of London. There was just peace, and the scent of the mats, and the quiet droning of insects and waves outside. "Never Land is a... mishmash of us. Of me," she said slowly. "It's what we imagine and dream of- including the dreams we can't quite remember.

The problem, according to Buddhism, is that our feelings are no more than fleeting vibrations, changing every moment, like the ocean waves. If five minutes ago I felt joyful and purposeful, now these feelings are gone, and I might well feel sad and dejected. So if I want to experience pleasant feelings, I have to constantly chase them, while driving away the unpleasant feelings. Even if I succeed, I immediately have to start all over again, without ever getting any lasting reward for my troubles. What is so important about obtaining such ephemeral prizes? Why struggle so hard to achieve something that disappears almost as soon as it arises? According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them. This is the aim of Buddhist meditation practices. In meditation, you are supposed to closely observe your mind and body, witness the ceaseless arising and passing of all your feelings, and realise how pointless it is to pursue them. When the pursuit stops, the mind becomes very relaxed, clear and satisfied. All kinds of feelings go on arising and passing – joy, anger, boredom, lust – but once you stop craving particular feelings, you can just accept them for what they are. You live in the present moment instead of fantasising about what might have been.

I believe that almost all our sorrows are moments of tension, which we feel as paralysis because we no longer hear our alienated feelings living. Because we are alone with the stranger who has entered into us, because everything we trust and are accustomed to is taken away for a moment; because we are in the middle of a transition where we cannot remain standing. That is why the sadness passes: the New within us, the additional presence, has entered into our heart, has gone into its innermost chamber, and has left,—is already in the blood. And we do not know what it was. You could easily make us believe that nothing happened, and yet we have transformed ourselves, just as a house is transformed by the entrance of a guest. We cannot tell who has come, perhaps we will never know, but there are many indications that the future enters into us in just this wise, to transmute itself into us, long before it takes place. And that is why it is so important to be solitary and attentive when one is in sorrow: because the seemingly uneventful and motionless instant, when our future enters us, stands much closer to life than any other loud and random point in time, when it happens to us from the outside.

It takes some getting used to,' Mr. Forkle said. 'But what you're seeing is a visual representation of each other's moods.' 'So that means if I do this...' Keefe tickled Sophie's neck. 'GAH--everything just went supersonic!' Fitz said. Sophie snatched Keefe's wrist as he reached to tickle her again. 'Don't. You. Dare.' 'Whoa, now everything's red and ripply,' Fitz said. 'Is that because she's angry?' 'Precisely, Mr. Vacker. Every time her emotions shift, the patterns and colors will change. And with practice, you'll learn to interpret what you see.' 'Okay, but...can't they just say, "Hey, I'm feeling this?"' Keefe asked. 'People aren't always honest about their feelings--even with themselves,' Mr. Forkle told him. 'Plus, many telepathic missions involve stealth and secrecy. So for this exercise I'm going to need both of you to forget everything around you. Let the world drop away, leaving only you two.' Keefe sighed. 'Just tell them to stare into each other's eyes and they'll be good.' 'None of that, Mr. Sencen. From this moment on, you have one job and one job only: to judge their translations of the various emotions I'll be triggering.' 'Triggering how?' Sophie asked. 'You'll see soon enough. And you'll go first, Miss Foster. For this to work, Mr. Vacker, it's crucial that you not react externally. No yelling or thrashing or screaming or--' 'Uhhh, what are you going to do to me?' Fitz asked. 'Nothing you won't survive. Consider it an exercise in self-control. And try not to listen to his thoughts, Miss Foster. Study only the changes in his emotional center and make your deduction. We begin now.' Sophie closed her eyes and focus on the colors weaving around Fitz's mind. She was about to ask if she was missing something when the pattern exploded into a swirl of pale blue tendrils. The color felt to bright to be sad, but also too wild to be peaceful. 'Tension?' she guessed. 'Kinda close,' Keefe told her. The laughter in his voice made her wonder what had happened to poor Fitz. She tried to think of other emotions as his mind turned electric blue. 'Shock?' she guessed. 'That counts,' Keefe said. 'Though the best answer would've been "surprise."' 'Is that an emotion?' she asked. 'Indeed it is,' Mr. Forkle said. 'One of the most common emotions you'll experience as you navigate someone's mind--hence why I chose it as our starting point.' 'Can I talk now?' Fitz asked. 'Because that was seriously disgusting!' Sophie opened her eyes and tried not to laugh when she saw red fruit smashed all over Fitz's face. He wiped his cheeks on his sleeves, but that only smeared the pulp. 'I think I'm going to like this assignment,' Keefe said. 'What else can we fling at Fitz?' 'Nothing for the moment,' Mr. Forkle told him. 'It's his turn to interpret. Everyone close your eyes. And remember, no cues of any kind, Miss Foster.' Sophie counted the seconds, bracing for the worst--and when nothing chaned, she opened her eyes and found Mr. Forkle with his finger over his lips in a 'shhh' sign. 'Um...confusion,' Fitz guessed. 'That works,' Keefe said. 'It started as anticipation, but then it shifted.' 'Very good,' Mr. Forkle said. 'And well done, Mr. Sencen. I wasn't sure you'd recognize confusion. It's one of the more challenging emotions for Empaths.' 'Maybe on other people,' Keefe said. 'But on Foster it's easy. Why are her emotions so much stronger?' 'Honestly, I'm not sure,' Mr. Forkle admitted. 'I suspect it stems from the combination of her inflicting ability and her human upbringing. But it was one of the surprises of her development. Much like her teleporting. Okay, Miss Foster, it's your turn to guess again.' She closed her eyes and watched as the lines of color in Fitz's mind blossomed to a snowflake of purple. 'Pride?' she guessed. Keefe laughed. 'Wow, add more fail points to Sophitz.' 'Quiet,' Mr. Forkle told him.

I don’t know how it will be in the years to come. There are monstrous changes taking place in the world, forces shaping a future whose face we do not know. Some of these forces seem evil to us, perhaps not in themselves but because their tendency is to eliminate other things we hold good. It is true that two men can lift a bigger stone than one man. A group can build automobiles quicker and better than one man, and bread from a huge factory is cheaper and more uniform. When our food and clothing and housing all are born in the complication of mass production, mass method is bound to get into our thinking and to eliminate all other thinking. In our time mass or collective production has entered our economics, our politics, and even our religion, so that some nations have substituted the idea collective for the idea God. This in my time is the danger. There is great tension in the world, tension toward a breaking point, and men are unhappy and confused. At such a time it seems natural and good to me to ask myself these questions. What do I believe in? What must I fight for and what must I fight against? Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in music, in art, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man. And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by starvation, by repressions, forced direction, and the stunning hammerblows of conditioning, the free, roving mind is being pursued, roped, blunted, drugged. It is a sad suicidal course our species seems to have taken. And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for that is one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can be killed, we are lost.

But peace, too, is a living thing and like all life it must wax and wane, accommodate, withstand trials, and undergo changes. Such was the case with the peace Josephus Famulus enjoyed. It was unstable, visible one moment, gone the next, sometimes near as a candle carried in the hand, sometimes as remote as a star in the wintry sky. And in time a new and special kind of sin and temptation more and more often made life difficult for him. It was not a strong, passionate emotion such as indignation or a sudden rush of instinctual urges. Rather, it seemed to be the opposite. It was a feeling very easy to bear in its initial stages, for it was scarcely perceptible; a condition without any real pain or deprivation, a slack, luke-warm, tedious state of the soul which could only be described in negative terms as a vanishing, a waning, and finally a complete absence of joy. There are days when the sun does not shine and the rain does not pour, but the sky sinks quietly into itself, wraps itself up, is gray but not black, sultry, but not with the tension of an imminent thunderstorm. Gradually, Joseph's days became like this as he approached old age. Less and less could he distinguish the mornings from the evenings, feast days from ordinary days, hours of rapture from hours of dejection. Everything ran sluggishly long in limp tedium and joylessness. This is old age, he thought sadly. He was sad because he had expected aging and the gradual extinction of his passions to bring a brightening and easing of his life, to take him a step nearer to harmony and mature peace of soul, and now age seemed to be disappointing and cheating him by offering nothing but this weary, gray, joyless emptiness, this feeling of chronic satiation. Above all he felt sated: by sheer existence, by breathing, by sleep at night, by life in his cave on the edge of the little oasis, by the eternal round of evenings and mornings, by the passing of travelers and pilgrims, camel riders and donkey riders, and most of all by the people who came to visit him, by those foolish, anxious, and childishly credulous people who had this craving to tell him about their lives, their sins and their fears, their temptations and self-accusations. Sometimes it all seemed to him like the small spring of water that collected in its stone basin in the oasis, flowed through grass for a while, forming a small brook, and then flowed on out into the desert sands, where after a brief course it dried up and vanished. Similarly, all these confessions, these inventories of sins, these lives, these torments of conscience, big and small, serious and vain, all of them came pouring into his ear, by the dozens, by the hundreds, more and more of them. But his ear was not dead like the desert sands. His ear was alive and could not drink, swallow, and absorb forever. It felt fatigued, abused, glutted. It longed for the flow and splashing of words, confessions, anxieties, charges, self-condemnations to cease; it longed for peace, death, and stillness to take the place of this endless flow.

Most religions and philosophies have consequently taken a very different approach to happiness than liberalism does.3 The Buddhist position is particularly interesting. Buddhism has assigned the question of happiness more importance than perhaps any other human creed. For 2,500 years, Buddhists have systematically studied the essence and causes of happiness, which is why there is a growing interest among the scientific community both in their philosophy and their meditation practices. Buddhism shares the basic insight of the biological approach to happiness, namely that happiness results from processes occurring within one’s body, and not from events in the outside world. However, starting from the same insight, Buddhism reaches very different conclusions. According to Buddhism, most people identify happiness with pleasant feelings, while identifying suffering with unpleasant feelings. People consequently ascribe immense importance to what they feel, craving to experience more and more pleasures, while avoiding pain. Whatever we do throughout our lives, whether scratching our leg, fidgeting slightly in the chair, or fighting world wars, we are just trying to get pleasant feelings. The problem, according to Buddhism, is that our feelings are no more than fleeting vibrations, changing every moment, like the ocean waves. If five minutes ago I felt joyful and purposeful, now these feelings are gone, and I might well feel sad and dejected. So if I want to experience pleasant feelings, I have to constantly chase them, while driving away the unpleasant feelings. Even if I succeed, I immediately have to start all over again, without ever getting any lasting reward for my troubles. What is so important about obtaining such ephemeral prizes? Why struggle so hard to achieve something that disappears almost as soon as it arises? According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them. This is the aim of Buddhist meditation practices. In meditation, you are supposed to closely observe your mind and body, witness the ceaseless arising and passing of all your feelings, and realise how pointless it is to pursue them. When the pursuit stops, the mind becomes very relaxed, clear and satisfied. All kinds of feelings go on arising and passing – joy, anger, boredom, lust – but once you stop craving particular feelings, you can just accept them for what they are. You live in the present moment instead of fantasising about what might have been.

So, sadly, we can still expect to feel the tension around work. We are fallen people, working alongside other fallen people in fallen systems. But the closer we get to our Redeemer, the more redeemed our work becomes.

Without the tenacity of its gnarled, pre-Christian roots, modern Europe would have lacked the imaginative and intellectual “roughage” provided by an unresolved tension between the sacred and the profane. A Europe which grew only from “Christian roots” would have been a sadly anemic Europe.

Sadly, this game would prove to be the high point of the whole trip and our morale seemed to dip with each day of cricket we played. One of the main reasons for the tension and irritation was the umpiring. It set the already unstable camp on edge because we felt it was in favour of the home side. Hang on, I’ve been too kind there. We were sure it was in favour of the home side.

I am willing to let go. I release all tension. I release all fear. I release all anger. I release all guilt. I release all sadness and let go of old limitations. I let go, and I am at peace. I am at peace with myself and the process of life, and I am safe.

In this relaxed, comfortable position, say to yourself, “I am willing to let go. I release. I let go. I release all tension. I release all fear. I release all anger. I release all guilt. I release all sadness. I let go of old limitations. I let go, and I am at peace. I am at peace with myself. I am at peace with the process of life. I am safe.

Unease, anxiety, tension, stress, worry—all forms of fear—are caused by too much future,” Tolle says. “Guilt, regret, resentment, grievances, sadness, bitterness… are caused by too much past.

affection. My little ones, he actually calls them. Christ himself wished to give that gathering such a fullness of significance, so rich in memories, scene of such moving words and sentiments, such new actions and precepts, that we will never come to an end of meditating on them and exploring them. It was, you might say, a testimonial dinner: it was an affectionate and yet a sombre occasion, a time mysteriously revealing divine promises and far-reaching visions. On top of that was the sad presentiment of death, with unprecedented omens of treason, of abandonment, of immolation; the conversation dies away, while Jesus’ words flow continuously in his gentle and winning voice, though there is an unwonted tension in his grave allusion to profound revelations, the matter of which hovers between life and death.[714

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.

I feel empty, not because of sadness, but because of relief, all the tension flowing out of me. Evelyn is in that city, and Marcus, and all the grief and nightmares and bad memories, and the factions that kept me trapped inside one version of myself.

Compare the serene and simple splendor of a rose in bloom with the tensions and restlessness of your life. The rose has a gift that you lack: It is perfectly content to be itself. It has not been programmed from birth, as you have been, to be dissatisfied with itself, so it doesn’t have the slightest urge to be anything other than what it is. It possesses the artless grace and absence of inner conflict that among humans is only found in little children and mystics. Only the adult human being is able to be one thing and pretend to be another. Think of the sad history of your self-improvement efforts—they either ended in disaster or they succeeded only at the cost of struggle and pain. You are always dissatisfied with yourself, always wanting to change yourself, always wanting more. So, you are full of violence and self-intolerance, which only grows with every effort that you make to change yourself. Thus, any change you achieve is inevitably accompanied by inner conflict. Now suppose you stopped all efforts to change yourself and ended all self-dissatisfaction. Would you then be doomed to go to sleep at night having passively accepted everything in you and around you? There is another choice besides laborious self-pushing, on the one hand, or stagnant acceptance, on the other. It is the way of self-understanding. It is far from easy because to understand what you are requires complete freedom from all desire to change what you are into something else.

People who experienced chronic anxiety, long periods of sadness and pessimism, unremitting tension or incessant hostility, relentless cynicism or suspiciousness, were found to have double the risk of disease—including asthma, arthritis, headaches, peptic ulcers, and heart disease. This order of magnitude makes distressing emotions as toxic a risk factor as, say, smoking or high cholesterol are for heart disease. Anger seems to be the one emotion that does most harm to the heart. Being prone to anger was a stronger predictor of dying young than were other risk factors such as smoking, high blood pressure, and high cholesterol.

Find Yourself a Therapist As my colleague Anna Borges has written,13 instead of asking, “Do I need therapy?” a better question is “How might I benefit from therapy?” Therapy isn’t just for people dealing with trauma or serious mental health issues; you can also talk to a therapist about dating woes, setting boundaries with friends, tension with your parents or siblings, job stress, low-level anxiety or sadness, and pretty much anything else that’s a source of difficulty in your life. And just because you go to therapy once, you aren’t locked into going forever; it can absolutely be a shorter-term deal. If you care about being emotionally intelligent, feeling your best, and having good relationships, therapy can be a great addition to your showing-up routine. Food

With the generous variety of chords available in the major, melodic minor, and diminished scales, you can convey a wide range of emotions. You can easily express happiness and calm (major 7th chords); triumph (major triads); darkness, sadness or mystery (almost anything from melodic minor harmony); tension (dominant 7th chords); extreme tension (diminished chords); and more. With the whole-tone scale, the emotional range is largely limited to enchantment, or as one musician not-so-cynically suggested, “Bambi emerging from the forest at dawn.

Emotions (from the Latin emovere—to move out) give shape and direction to whatever we do, and their primary expression is through the muscles of the face and body. These facial and physical movements communicate our mental state and intention to others: Angry expressions and threatening postures caution them to back off. Sadness attracts care and attention. Fear signals helplessness or alerts us to danger. We instinctively read the dynamic between two people simply from their tension or relaxation, their postures and tone of voice, their changing facial expressions. Watch a movie in a language you don’t know, and you can still guess the quality of the relationship between the characters.

In The Power of Now, Eckhart Tolle explains, “Unease, anxiety, tension, stress, worry—all forms of fear—are caused by too much future, and not enough presence. Guilt, regret, resentment, grievances, sadness, bitterness, and all forms of non-forgiveness are caused by too much past, and not enough presence.

Have you ever felt joy for more than a few minutes? What about anger? No? How about tension, depression, and sadness? Those have lasted longer, haven’t they? Weeks and months and years at a time, right? That’s because those aren’t feelings. They are symptoms. But we’ll get to their causes in a minute. What you have to know is that suffering is just the refusal to accept what is. That’s it. Etymologically, it comes from the Latin word to “from below to bear.” Or, to “resist, endure, put under.” So healing is really just letting yourself feel.

I saw a pretty shop across the Sidra the other day. It sold what looked to be lots of lacy little things. Am I allowed to buy that on your credit, too, or does that come out of my personal funds?' Those violet eyes again drifted to me. 'I'm not in the mood.' There was no humour, no mischief. I could go warm myself by a fire inside, but... He had stayed. And fought for me. Week after week, he'd fought for me, even when I had no reaction, even when I had barely been able to speak or bring myself to care if I lived or died or ate or starved. I couldn't leave him to his own dark thoughts, his own guilt. He'd shouldered them alone long enough. So I held his gaze. 'I never knew Illyrians were such morose drunks.' 'I'm not drunk- I'm drinking,' he said, his teeth flashing a bit. 'Again semantics,' I leaned back in my seat, wishing I'd brought my coat. 'Maybe you should have slept with Cresseida after all- so you could both be sad and lonely together.' 'So you're entitled to have as many bad days as you want, but I can't get a few hours?' 'Oh, take however long you want to mope. I was going to invite you to come shopping with me for said lacy little unmentionables, but... sit up here forever, if you have to.' He didn't respond. I went on, 'Maybe I'll send a few to Tarquin- with an offer to wear them for him if he forgives us. Maybe he'll take those blood rubies right back.' His mouth barely, barely tugged up at the corners. 'He'd see that as a taunt.' 'I gave him a few smiles and he handed over a family heirloom. I bet he'd give me the keys to his territory if I showed up wearing those undergarments.' 'Someone thinks mighty highly of herself.' 'Why shouldn't I? You seem to have difficulty not staring at me day and night.' There it was - a kernel of truth and a question. 'Am I supposed to deny,' he drawled, but something sparked in those eyes, 'That I find you attractive?' 'You've never said it.' 'I've told you many times, and quite frequently, how attractive I find you.' I shrugged, even as I thought of all those times- when I'd dismissed them as teasing compliments, nothing more. 'Well, maybe you should do a better job of it.' The gleam in his eyes turned into something predatory. A thrill went through me as he braced his powerful arms on the table and purred, 'Is that a challenge, Feyre?' I held that predator's gaze- the gaze of the most powerful male in Prythian. 'Is it?' His pupils flared. Gone was the quiet sadness, the isolated guilt. Only that lethal force- on me. On my mouth. On the bob of my throat as I tried to keep my breathing even. He said, slow and soft, 'Why don't we go down to that store right now, Feyre, so you can try on those lacy little things- so I can help you pick which ones to send to Tarquin.' My toes curled inside my fleece-lined slippers. Such a dangerous line we walked together.

I saw a pretty shop across the Sidra the other day. It sold what looked to be lots of lacy little things. Am I allowed to buy that on your credit, too, or does that come out of my personal funds?' Those violet eyes again drifted to me. 'I'm not in the mood.' There was no humour, no mischief. I could go warm myself by a fire inside, but... He had stayed. And fought for me. Week after week, he'd fought for me, even when I had no reaction, even when I had been been able to speak or bring myself to care if I lived or died or ate or starved. I couldn't leave him to his own dark thoughts, his own guilt. He'd shouldered them alone long enough. So I held his gaze. 'I never knew Illyrians were such morose drunks.' 'I'm not drunk- I'm drinking,' he said, his teeth flashing a bit. 'Again semantics,' I leaned back in my seat, wishing I'd brought my coat. 'Maybe you should have slept with Cresseida after all- so you could both be sad and lonely together.' 'So you're entitled to have as many bad days as you want, but I can't get a few hours?' 'Oh, take however long you want to mope. I was going to invite you to come shopping with me for said lacy little unmentionables, but... sit up here forever, if you have to.' He didn't respond. I went on, 'Maybe I'll send a few to Tarquin- with an offer to wear them for him if he forgives us. Maybe he'll take those blood rubies right back.' His mouth barely, barely tugged up at the corners. 'He'd see that as a taunt.' 'I gave him a few smiles and he handed over a family heirloom. I bet he'd give me the keys to his territory if I showed up wearing those undergarments.' 'Someone thinks mighty highly of herself.' 'Why shouldn't I? You seem to have difficulty not staring at me day and night.' There it was - a kernel of truth and a question. 'Am I supposed to deny,' he drawled, but something sparked in those eyes, 'That I find you attractive?' 'You've never said it.' 'I've told you many times, and quite frequently, how attractive I find you.' I shrugged, even as I thought of all those times- when I'd dismissed them as teasing compliments, nothing more. 'Well, maybe you should do a better job of it.' The gleam in his eyes turned into something predatory. A thrill went through me as he braced his powerful arms on the table and purred, 'Is that a challenge, Feyre?' I held that predator's gaze- the gaze of the most powerful male in Prythian. 'Is it?' His pupils flared. Gone was the quiet sadness, the isolated guilt. Only that lethal force- on me. On my mouth. On the bob of my throat as I tried to keep my breathing even. He said, slow and soft, 'Why don't we go down to that store right now, Feyre, so you can try on those lacy little things- so I can help you pick which ones to send to Tarquin.' My toes curled inside my fleece-lined slippers. Such a dangerous line we walked together.

Depression, a lot like the Great Depression of the ’20s-’30s, has people swirling for quite a time in their own created labyrinths.

This was the first time, in a long life, that he had savoured to the full the pleasures of his senses. He remembered the extraordinary sensations he had felt, when bedbound, on his sudden awareness of the inanimate objects in the bedroom. That had been the beginning of his new response to his surroundings, although weakness then had blurred some of the pleasure. Now, with ever-growing strength, he gave thanks for the miracles around him, and his ability to recognise them. Sickness, reflected Robert, changed a man. He thought of the invalids he had known. How often he had dismissed their querulousness and complaints as the outcome of self-pity! He knew better now. It was not only with themselves and their pain that the sick were concerned. They worried for their others. They grieved for the work they were causing, for the disruption of other people's lives, the sapping of their energy, the tensions within a family, and the awful possibility of increasing helplessness. He had been lucky, he thought soberly. Lucky to have had his darling Milly as a constant support, a doctor he trusted, and a loving family. Lucky too, to have realised this further truth, that the sick are sad, not only for themselves, but for those they love. He would never forget it.

Thomas Gordon coined the term “I-message” and first described it in Parent Effectiveness Training (1970). According to Gordon, a clear I-message has three parts: a nonblameful description of the behavior, the effects it has on you, and your feelings. Describe the behavior. Use simple statements without judgments. For example, “When your hair isn’t brushed…” instead of “Your hair is such a mess!” Describe a specific, tangible effect. What effect does it have on you? This must be on you, not a sibling or another person. What needs of yours are not being met? It’s a tangible effect if it: Costs you time, energy, or money (for example, replacing cushions, mending holes, doing unnecessary errands, etc.) Prevents you from doing something you want or need to do (for example, getting somewhere on time, using the Internet, enjoying your living room, etc.) Upsets your body or senses (for example, loud noise, pain, tension) Share your feelings. What is your honest, authentic response to this behavior? Are you disappointed, resentful, hurt, sad, embarrassed, scared?

Letting go of needs means that we accept our needs and aren't damaged if they aren't satisfied. We may feel sad or disappointed, but we have enough resilience to handle that. There's space inside to feel those emotions and mourn the absence of the object of our longing. This shift happens slowly and comes from finding the balance and compassion inside to be with the tension and discomfort of grasping. If we're fixated and attached, start there. It feels awful to be gripped with desperation. If we can breathe gently with that experience, finding ways to calm and soothe the ache, it will begin to release and soften on its own. Again, with a lot of these areas, it's helpful (and sometimes necessary) to receive support from others. Get empathy for the pain of the longing. Brainstorm together other ways to begin to meet those needs and ease out of the narrow, tight space of clinging.

An excessively positive outlook can also complicate dying. Psychologist James Coyne has focused his career on end-of-life attitudes in patients with terminal cancer. He points out that dying in a culture obsessed with positive thinking can have devastating psychological consequences for the person facing death. Dying is difficult. Everyone copes and grieves in different ways. But one thing is for certain: If you think you can will your way out of a terminal illness, you will be faced with profound disappointment. Individuals swept up in the positive-thinking movement may delay meaningful, evidence-based treatment (or neglect it altogether), instead clinging to so-called “manifestation” practices in the hope of curing disease. Unfortunately, this approach will most often lead to tragedy. In perhaps one of the largest investigations on the topic to date, Dr. Coyne found that there is simply no relationship between emotional well-being and mortality in the terminally ill (see James Coyne, Howard Tennen, and Adelita Ranchor, 2010). Not only will positive thinking do nothing to delay the inevitable; it may make what little time is left more difficult. People die in different ways, and quality of life can be heavily affected by external societal pressures. If an individual feels angry or sad but continues to bear the burden of friends’, loved ones’, and even medical professionals’ expectations to “keep a brave face” or “stay positive,” such tension can significantly diminish quality of life in one’s final days. And it’s not just the sick and dying who are negatively impacted by positive-thinking pseudoscience. By its very design, it preys on the weak, the poor, the needy, the down-and-out. Preaching a gospel of abundance through mental power sets society as a whole up for failure. Instead of doing the required work or taking stock of the harsh realities we often face, individuals find themselves hoping, wishing, and praying for that love, money, or fame that will likely never come. This in turn has the potential to set off a feedback loop of despair and failure.

Indeed, since the end of the Cold War, which channelled so many other rivalries and tensions into a single confrontation, one could argue that a post-ideological age is also a deeply conflicted one. Close allies compete viciously for trade deals and a technological edge, for precedence and prestige. If now we have no real enemies, the sad corollary is that we have no real friends, either.

Why would he dream about his poor, driven, sad mother now? That was easy. His mother was the only one he loved in his family. And he loved her because she was tormented by her psychological disabilities but was not undone by them. She made him think of a moth inside a windstorm. There was a deep-seated fear that never left her eyes, and a suppressed tension wrapped so tight inside her that she constantly knotted her hands and squeezed her fingernails into the heels. People who claimed to be her friends openly admitted they could not be around her for more than two hours. She in turn told Francis he was the only friend she had in the whole world, and that he should not trust others and that he should model himself on the virtues of his gunfighter ancestors. But she never defined those virtues

the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify.

According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify.

Fasten your seatbelts; I’m going to be even more controversial here. I am deeply persuaded that for many people, it is their commitment to ministry that constantly gets in the way of doing what God has called them to do as parents. Perhaps this is the most deceptive treasure temptation of all. There are many, many ministry fathers and mothers who ease their guilty consciences about their inattention and absence by telling themselves that they are doing “the Lord’s work.” So they accept another speaking engagement, another short-term missions trip, another ministry move, or yet another evening meeting thinking that their values are solidly biblical, when they are consistently neglecting a significant part of what God has called them to. Sadly, their children grow up thinking of Jesus as the one who over and over again took their mom and dad from them. This is a conversation that parents in ministry need to have and to keep open. It is very interesting that if you listen to people who are preparing couples for a life of ministry, they will warn them about the normal and inescapable tensions between ministry demands and parental calling. But I propose that two observations need to be made here. First, the New Testament never assumes this tension. It never warns you that if you have family and you’re called to ministry that you will find yourself in a value catch-22 again and again—that it’s nearly impossible to do both well. There is not one warning like this in the Bible. The only thing that gets close to it is that one of the qualifications for an elder is that he must lead his family well. Perhaps this tension is not the result of poor planning on God’s part, but because we are seeking to get things out of ministry that we were never meant to get, and because we are, we make bad choices that are harmful to our families. If you get your identity, meaning and purpose, reason for getting up in the morning, and inner peace from your ministry, you are asking your ministry to be your own personal messiah, and because you are, it will be very hard for you to say no, and because it is hard for you to say no, you will tend to neglect important time-relationship commitments you should be making to your children.

Mindfulness (A poem) *** MINDFULNESS ****** We're sitting on a hill, reminiscing about our deeds. These are mesmerising moments of ease; scenes are harmonising in keys. But we're in a state of oblivion, shunned from the view of fate in this period. We think about the nice days from our teens;   the things that we did at our free will. We're in sync with the future and past tensions.   Indeed, we could enjoy the present intentions.    But we're in a state of oblivion, shunned from the view of fate in this period. We envision our problems gone; with collisions exposed and pawned. Oh! We could enjoy this peaceful time, on this hill, watching the sunrise. But we're in a state of oblivion, shunned from the view of fate in this period. The beautiful birds stride pass our face. Thick cuticles blurred, striped by hours of grace. They flap their wings, forming art; tail lamps for us, bleeding hearts. But we're in a state of oblivion, shunned from the view of fate in this period. People of different cultures come to us. Simple, they offer their services; no Judas. Wave their hands with care;   give their food to share. But we're in a state of oblivion, shunned from the view of fate in this period. What a sad case this is; our mindfulness is butchered. Heads are swimming inbetween the past and the future. Opportunities to love others in truth are being missed. Communities could share love so true; limiting the rifts. But we're in a state of oblivion, shunned from the view of fate in this period.

GUIDED SHADOW WORK MEDITATION Find a quiet place where you can relax and either sit or lie down in a comfortable position. When you are ready, begin to breathe in and out, slowly and deeply. Continue to do this until you feel totally and completely relaxed. Now, imagine you’re in a peaceful field. Maybe you are surrounded by tall grasses or by thousands of lilies. Whatever your field looks like, it brings you a sense of great peace and relaxation. As you relax in your field, a figure approaches you. Take note of the figure's appearance. Is it a shadowy figure? Is it an animal? Does it look fearsome and angry? Or sad and emotional? This is your Shadow, and it wishes to talk to you. It slowly approaches and sits down next to you. Now, imagine that your Shadow begins conversing with you. What is it saying? Does it feel abandoned? Is it angry? Is it jealous and critical? Listen carefully to everything it says. Take note of any memories or pain you feel as it speaks. Is there a certain person or memory that you are thinking about? Do you feel tension in a certain part of your body as your Shadow speaks? Note everything you are feeling and experiencing. If you feel any tension, continue to breathe deeply and slowly to return to the state of relaxation. When calm again, show compassion and warmth to your Shadow as it speaks to you. Your Shadow wants to be heard and has been through many challenges and trials. It needs your love and acceptance. Give it that by responding compassionately. Once your conversation is over, hug your Shadow and tell it how much you love and appreciate it. You can also invite it to another session if you like, and repeat this meditation. Make sure it feels welcome to converse with you again. Notice the lightness you feel by doing this. When you’re finished and ready, slowly open your eyes.

In "Shyness: How Normal Behavior Became a Sickness" (2007) Christopher Lane describes how pharmaceutical companies helped to persuade the American Psychiatric Association to include social phobia in the "DSM" of 1980. He argues that the diagnosis in many cases turned a personality trait into an illness, pathologising people who were resvered, private or quiet. 'Over the course of six years,' he writes, 'a small group of self-selecting American psychiatrists built a sweeping new consensus: shyness and a host of comparable traits were anxiety and personality disorders. And they stemmed not from psychological conflicts or social tensions, but rather from a chemical imbalance or faulty neurotransmitters in the brain.' Lane believes that there is a great cost to medicalising our quirks, eccentricities and ordinary feelings. "The sad consequence,' he says, 'is a vast, perhaps irrecoverable, loss of emotional range, an impovershment of human experience.

I cover my mouth. It’s not funny. It’s really not. But a laugh bubbles through. He looks so discouraged. He balls his hands into a fist. “I’m sorry,” I say, when his eyes narrow at me. “You think this is funny,” he says, and he steps toward me, forcing me to take a step back. My back touches the wall, and his hands land on each side of my head, boxing me in. “You find it amusing, do you?” But his voice has gentled, and he nuzzles his lips against my neck. “Well, the look on your face was pretty priceless,” I say. He finally grins. “The look that said I needed to get the fuck out of there?” He kisses me softly and tenderly, and I realize he has a smudge of lipstick on his cheek. I wipe it away with my thumb. “Did she kiss you?” I ask. “It was more like I had to play ‘Dodge the Kisses,’” he says. “She was determined to get lipstick on me.” I wipe at a smudge that’s on his neck. This should make me angry. They’d hoped to make me angry at Logan. But I’m really just sad. It hurts me that they would try such a thing on such a good man. “I’m sorry,” I say as I place my head on his chest again. He takes a deep breath, and I can feel the tension drain from him.

White Jesus’s arms were long, his muscles defined. He looked sad, though. He had never had sex, like me. Never masturbated to relieve the tension, because that was a sin and he was sinless. Never watched naked women writhe about on Cinemax or whatever the ancient equivalent of that was. Just what did he discuss with those whores? With the one he loved but never fucked? What did he do with all that yearning?

Japanese tragedy illustrates this aspect of the Trinity better than Greek tragedy, Kitamori taught, because it is based on the feeling expressed by the word tsurasa. This is the peculiar pain felt when someone dies in behalf of another. yet the term implies neither bitterness nor sadness. Nor is tsurasa burdened with the dialectical tension in the struggle with fate that is emphasized in Greek drama, since dialectic is a concept foreign to Japan. Tsurasa is pain with resignation and acceptance. Kitamori called our attention to a Kabuki play, The Village School. The feudal lord of a retainer named Matsuo is defeated in battle and forced into exile. Matsuo feigns allegiance to the victor but remains loyal to his vanquished lord. When he learns that his lord's son and heir, Kan Shusai, has been traced to a village school and marked for execution, Matsuo resolves to save the boy's life. The only way to do this, he realizes, is to substitute a look-alike who can pass for Kan Shusai and be mistakenly killed in his place. Only one substitute will likely pass: Matsuo's own son. So when the enemy lord orders the schoolmaster to produce the head of Kan Shusai, Matsuo's son consents to be beheaded instead. The plot succeeds: the enemy is convinced that the proffered head is that of Kan Shusai. Afterwards, in a deeply emotional scene, the schoolmaster tells Matsuo and his wife that their son died like a true samurai to save the life of the other boy. The parents burst into tears of tsurasa. 'Rejoice my dear,' Matsuo says consolingly to his wife. 'Our son has been of service to our lord.' Tsurasa is also expressed in a Noh drama, The Valley Rite. A fatherless boy named Matsuwaka is befriended by the leader of a band of ascetics, who invites him to accompany the band on a pilgrimage up a sacred mountain. On the way, tragically, Matsuwaka falls ill. According to an ancient and inflexible rule of the ascetics, anyone who falls ill on a pilgrimage must be put to death. The band's leader is stricken with sorrow; he cannot bear to sacrifice the boy he has come to love as his own son. He wishes that 'he could die and the boy live.' But the ascetics follow the rule. They hurl the boy into a ravine, then fling stones and clods of dirt to bury him. The distressed leader then asks to be thrown into the ravine after the boy. His plea so moves the ascetics that they pray for Matsuwaka to be restored to life. Their prayer is answered, and mourning turns to celebration. So it was with God's sacrifice of his Son. The Son's obedience to the Father, the Father's pain in the suffering and death of the Son, the Father's joy in the resurrection - these expressions of a deep personal relationship enrich our understanding of the triune God. Indeed, the God of dynamic relationships within himself is also involved with us his creatures. No impassive God, he interacts with the society of persons he has made in his own image. He expresses his love to us. He shares in our joys and sorrows. This is true of the Holy Spirit as well as the Father and Son... Unity, mystery, relationship - these are the principles of Noh that inform our understanding of the on God as Father, Son, and Spirit; or as Parent, Child, and Spirit; or as Creator, Redeemer, Sanctifier...this amazing doctrine inspires warm adoration, not cold analysis. It calls for doxology, not definition.

I’m sorry I turned this evening into such a disaster.” “Hey, stop trying to usurp all the credit. We all did our part to make this evening as uncomfortable as possible.” He smiled, but it was another sad effort. I pulled his head down and kissed his cheek to show him that all—all—was forgiven. “I mean it, Taro. None of us can be proud of our behavior tonight. Don’t be thinking you deserve special punishment. And don’t be too wild tonight. All right? Take care.” He looked down at me curiously, but I could see he was relaxing a little. The lines of tension about his form were easing slightly. I wasn’t sure why, but it was good to see. “Lee, what do you think I do when I’m not with you?” And he grinned, something closer to his usual self. I could have hugged him. “I don’t think about it,” I said. Major lie. “I don’t participate in orgies, you know.” “Of course not.” Actually, that was a shocker. I would have bet money that he did. Though, really, I didn’t tend to think about it. Much. But what was the point of being the Stallion if you didn’t indulge in indiscriminate sex? “I don’t smoke drugs.” “I never thought for a moment that you did.” And that was the honest truth. “I don’t get smashed and hijack public carriages and get . . . smashed.” Hell, I never even considered that possibility. People did that? That explained some of the driving I had seen. Was that legal? He chuckled, the evil bastard. “Take a look in the mirror, gorgeous.” “Huh?” “Have a good evening, darling. Pass my apologies on to your mother.” With a wink and a graceful turn he grabbed up his cloak and was out the door. I pulled in a long breath and blew it out again. What a hellish evening. Should have known that would happen when it turned out I needed so much work to be considered acceptable. Anything you couldn’t do as yourself was likely to blow up in your face.

Doonae think I’ve fergotten ye disobeyin’ me and puttin’ yersel’ at risk in a misguided attempt to save me.” She blinked in surprise at the sudden turn his anger had taken, then felt some anger of her own coming up to meet it. “Well, ‘doonae’ you think I’ve ‘fergotten’ you dared to give me such an order and expected me to watch you die like some hapless good-for-nothing twit.” Connall’s anger immediately gave way under amazement at her words. “Did you say doonae? Are ye makin fun o’ me speech, wife?” he asked with dismay. “Would I do that?” she drawled. His amazement slowly transformed, his tension easing and a small smile claiming his lips for the briefest of moments, then Connall sobered and drew her into his arms with a sigh. “Only you could make me smile at a time like this, Eva. Yer a cheeky lass.” “And yer a stubborn ass,” Eva said a tad irritably, not having quite given up her anger. “Ordering me to stand by helplessly and what? Watch ye die? Not in this lifetime, my lord. Or any other, I should hope. I am your wife, your partner, your mate. I shall guard your back, your front, and your top to bottom to the best of my sad abilities so long as there is air in my lungs and strength in my body. Do not ever expect me simply to—” Connall brought her rant to an end, simply by closing his mouth over hers. He kissed her with all the passion and hunger he felt for her, then eased the kiss slowly before gently easing away to kiss first the tip of her nose, her closed eyelids, then her forehead. “I love ye, Eva MacAdie.” Eva sighed against his chin, kissed him there, then added solemnly, “And I love you Connall MacAdie. And I will do till the day I die.” His

Our late modern world prides itself on recognising, for the first time in history, the basic equality of all humans, yet it might be poised to create the most unequal of all societies. Throughout history, the upper classes always claimed to be smarter, stronger and generally better than the underclass. They were usually deluding themselves. A baby born to a poor peasant family was likely to be as intelligent as the crown prince. With the help of new medical capabilities, the pretensions of the upper classes might soon become an objective reality. This is not science fiction. Most science-fiction plots describe a world in which Sapiens – identical to us – enjoy superior technology such as light-speed spaceships and laser guns. The ethical and political dilemmas central to these plots are taken from our own world, and they merely recreate our emotional and social tensions against a futuristic backdrop. Yet the real potential of future technologies is to change Homo sapiens itself, including our emotions and desires, and not merely our vehicles and weapons. What is a spaceship compared to an eternally young cyborg who does not breed and has no sexuality, who can share thoughts directly with other beings, whose abilities to focus and remember are a thousand times greater than our own, and who is never angry or sad, but has emotions and desires that we cannot begin to imagine?

Why would he think I’d steal you away? I’m the one victimized, the one who left her family.” “This saddens your heart?” “Of course!” “You must not be sad. This Comanche will bring your family to you many times.” “Here? No, Hunter, they will never come here to see me.” “Then I will take you to their wooden walls. I want no sadness in your heart.” He felt some of the rigidity leave her and knew he had said the right words. “Oh, Hunter. I want to believe you. You can’t imagine how much.” He flexed, as if he meant to set her aside and rise. “I will bring you Santos’s scalp and the silver from his breeches.” Her eyes widened, and the color washed from her face. “Mercy, no. I don’t want to see his scalp.” “You believe?” He met her gaze, keeping his face solemn, though the horrified expression on hers made it difficult. “The scalp is in my bags. Proof, yes?” “I-- I don’t need to see it.” The tension drained from her, and she relaxed against him. “I believe you. Why would you bother lying?” Her eyes darkened. “What would you gain?” “Your ruffles?” He watched her face and knew the moment when she realized he was teasing her. “You said I could steal them, yes?” “As I recall, we decided you should take them when I wasn’t in them.” He ran a knuckle along the shadowy contour of her jaw. She tipped her head to press her cheek into his palm, tears spilling in sparkling splendor from her eyes. “Oh, Hunter, I should have trusted you. I’m so sorry. After all you’ve done for us, how will you ever forgive me?” “It is finished,” he murmured. “No sorrow, eh? Only gladness. Your Aye-mee is yours, so she is mine. It is a very simple thing, yes?” Through the gloaming, he could see her features softening, her quivery lips tipping up at the corners in a smile. She was not easy with him yet. A sudden move from him would set her heart to pounding again. Her smile encouraged him, though.

The uplifting 1952 Test series was won by India 2-1. The next two series, in 1954 and 1960, were held against a backdrop of rising tensions over Kashmir, and this was sadly reflected in the cricket. Terrified of losing, both teams played very defensively, producing ten consecutive and extremely boring draws.

We're sitting on a hill, reminiscing about our deeds. These are mesmerising moments of ease; scenes are harmonising in keys. But we're in a state of oblivion, shunned from the view of fate in this period. We think about the nice days from our teens; the things that we did at our free will. We're in sync with the future and past tensions. Indeed, we could enjoy the present intentions. But we're in a state of oblivion, shunned from the view of fate in this period. We envision our problems gone; with collisions exposed and pawned. Oh! We could enjoy this peaceful time, on this hill, watching the sunrise. But we're in a state of oblivion, shunned from the view of fate in this period. The beautiful birds stride pass our face. Thick cuticles blurred, striped by hours of grace. They flap their wings, forming art; tail lamps for us, bleeding hearts. But we're in a state of oblivion, shunned from the view of fate in this period. People of different cultures come to us. Simple, they offer their services; no Judas. Wave their hands with care; give their food to share. But we're in a state of oblivion, shunned from the view of fate in this period. What a sad case this is; our mindfulness is butchered. Heads are swimming between the past and the future. Opportunities to love others in truth are being missed. Communities could share true love; limiting the rifts. But we're in a state of oblivion, shunned from the view of fate in this period.

This is going to be a very bad film. It will teach you nothing. You’ll wonder at the end where those few minutes of your life have gone. You’ll feel bitter, resentful and increasingly furious. Now, that’s a tiny example of what pessimism can do for you. It prepares you for the worst, reduces the tension of expectations, protects you from disappointment and might even make you laugh a bit. It should be a recipe for life. We live in an absurdly and painfully optimistic world. Mostly that’s the result of all the business out there trying to sell us things. And understandably, using cheerfulness to do it. And partly, it’s influence of technology, which is always getting better, colouring our view of life as a whole, which often isn’t improving. In the process we’ve lost sight of the wisdom of seeing the glass half empty. For centuries religions peddled dark messages. Buddhism told its followers that life was suffering. Christianity spoke of the fallen state of mankind and of the inevitability of earthly imperfection. It was helpful: it kept our expectations in check. The psychologist, William James, came up with an equation: Happiness equals expectations over reality. So, there are two ways to ensure contentment. Change reality or change expectations. Pessimists know to reduce the expectations. Good pessimists rehearse some key lessons to themselves every day. Life generally goes wrong. Everyone is worried and sad most of the time. It’s normal to have big regrets around careers. The only people we can think of as „normal” are people we don’t yet know very well. It’s hard to be happy for more than 15 minutes. Almost all your hopes are going to be dashed. Mediocrity is the norm. Today, however grim, will probably be one of those days you end up looking back on and wondering why you didn’t appreciate more fully. That’s how much worse it will eventually get. Don’t think of us pessimists as grim; the gap between what should be and what is can be filled with laughter, a generous laughter, but one of certainty that today will go wrong, tomorrow will probably be even worse, until the worst of all happens. But that’s ok.

don’t do it because I need comfort. There is no comfort for this. I cry because it lets some of the tension out. It helps me let go of some of the sadness and sorrow. It reminds me I’m still human.

His wife, Alexandra Fedorovna, a granddaughter of Queen Victoria, is deeply unpopular. In part this is jingoism – she is German, after all, at a time of mounting tensions – but it is also due to her frantic intrigues and patent contempt for the masses. The French ambassador Maurice Paléologue sketches her concisely: ‘Moral disquiet, constant sadness, vague longing, alternation between excitement and exhaustion, constant thought given to the invisible and supernatural, credulousness, superstition.

When you use emotion regulation skills, you focus on dealing with difficult emotions without acting on behaviors that might have adverse consequences. On the other hand, distress tolerance skills are used for the tolerance and momentary acceptance of difficult situations without making the situations worse. Using all of these ideas on a regular basis is the DBT way to find emotional balance. Identifying the emotion: SUN Many people who struggle with emotional intensity and reactivity recognize that they don’t know precisely which emotion they are feeling, and so it makes sense that they might not know what to do when they are feeling unbalanced. One way to identify the emotion is to use the acronym SUN: Sensations: Focus on what you feel and the physical sensations in your body. Notice whether there is tension in any part of your body. Urges: Do you have any urges to do anything in particular? Most emotions come with an action urge. For instance, people who are angry have the urge to attack, while people who are sad have the urge to cry or isolate. Name (the emotion): When you put together the body sensations and action urges, it’s easier to name the emotion. Riding out the emotion like a WAVE Emotions are like waves: They will start to form, peak, and

I feel uncomfortable and experience building tension or discomfort that seems to come out of the blue when I think about a particular situation. ____ 2. I avoid specific situations that make me feel uncomfortable. ____ 3. I have at least four of the following symptoms at the same time: shortness of breath or feeling smothered; heart palpitations (rapid or irregular heartbeat); trembling or shaking; choking; dizziness or unsteadiness; nausea or abdominal distress; numbness, feeling detached or out of touch with myself; fear of dying; fear of going crazy or out of control; hot flashes or chills; sweating without exertion. ____ 4. I worry excessively, and so I feel restless, keyed up or on edge, irritable, easily fatigued, have trouble falling or staying asleep or I wake up tired, have tense and tight muscles, have difficulty concentrating, and/or find my mind going blank. ____ 5. I have recurring intrusive thoughts such as hurting or harming a close relative, being contaminated by dirt or a toxic substance, fearing I forgot to lock my door or turn off an appliance, and/or have unpleasant fantasies of catastrophe. ____ 6. I perform ritualistic actions such as washing my hands or counting to relieve my discomfort because I have fears that keep entering my mind. ____ 7. I have witnessed or been subjected to a life-threatening experience and have persistent symptoms that have lasted for at least a month, including repetitive and distressing thoughts, nightmares, flashbacks, attempts to reenact the situation, emotional numbness (out of touch with your emotions—feeling no anger, sadness, guilt, or relief), feeling detached from other people, losing interest in activities that once gave me pleasure, sleep or concentration problems, startling easily, irritability and/or have outbursts of anger.