Unsatisfied Life Quotes

It was life, often unsatisfying, frequently cruel, usually boring, sometimes beautiful, once in a while exhilarating.

Nothing is more curious and awkward than the relationship of two people who only know each other with their eyes — who meet and observe each other daily, even hourly and who keep up the impression of disinterest either because of morals or because of a mental abnormality. Between them there is listlessness and pent-up curiosity, the hysteria of an unsatisfied, unnaturally suppressed need for communion and also a kind of tense respect. Because man loves and honors man as long as he is not able to judge him, and desire is a product of lacking knowledge.

The real secret of an unsatisfied life lies too often in an unsurrendered will.

I have always been unsatisfied with life as most people live it. Always I want to live more intensely and richly. why muck and conceal one's true longings and loves, when by speaking of them one might find someone to understand them, and by acting on them one might discover oneself?

Extreme poverty is not only a condition of unsatisfied material needs. It is often accompanied by a degrading state of powerlessness.

Sometimes we assume that the new person in our life is better for us because they are totally different from the last person we dated. Only later do we see that we have chosen a different version of the same thing and they both leave us unsatisfied.

You know what that reflects? Unsatisfied lives. Unfulfilled lives. Lives that haven't found meaning. Because if you've found meaning in your life, you don't want to go back. You want to go forward. You want to see more, do more. You can't wait until sixty-five.

I’ve always wanted to be liked. It grieved me that I was treated with indifference. Left an orphan by Fortune, I wanted—like all orphans—to be the object of someone’s affection. This need has always been a hunger that went unsatisfied, and so thoroughly have I adapted to this inevitable hunger that I sometimes wonder if I really feel the need to eat. Whatever be the case, life pains me.

In Tereza’s eyes, books were the emblems of a secret brotherhood. For she had but a single weapon against the world of crudity surrounding her: the novels. She had read any number of them, from Fielding to Thomas Mann. They not only offered the possibility of an imaginary escape from a life she found unsatisfying; they also had a meaning for her as physical objects: she loved to walk down the street with a book under her arm. It had the same significance for her as an elegant cane from the dandy a century ago. It differentiated her from others.

Life is like waiting in line at the grocery store. You wait, you slowly move forward, you pay the price, then you exit unsatisfied and broke.

In some ways, I don’t feel as if I had a choice. Looking back at my childhood, even before I could read and write, I was making up stories. I love reading and I love telling stories, and the times in my life when I’ve tried to ignore that part of me, I’ve gone a little crazy. Characters start tugging on my sleeves, words start haunting me, and I feel generally unsatisfied. Really, being a writer sounds more like a mental illness than a professional choice.

I really believe," said Wanda thoughtfully,"that your madness is nothing but a demonic, unsatisfied sensuality. Our unnatural way of life must generate such illnesses. Were you less virtuous, you would be completely sane.

If one’s life is so unsatisfying that an unhealthy activity brings a shred of happiness, it is nigh impossible to give it up unless something that brings greater happiness can be enjoyed in its stead. (28)

I call it Joy. 'Animal-Land' was not imaginative. But certain other experiences were... The first is itself the memory of a memory. As I stood beside a flowering currant bush on a summer day there suddenly arose in me without warning, and as if from a depth not of years but of centuries, the memory of that earlier morning at the Old House when my brother had brought his toy garden into the nursery. It is difficult or find words strong enough for the sensation which came over me; Milton's 'enormous bliss' of Eden (giving the full, ancient meaning to 'enormous') comes somewhere near it. It was a sensation, of course, of desire; but desire for what?...Before I knew what I desired, the desire itself was gone, the whole glimpse... withdrawn, the world turned commonplace again, or only stirred by a longing for the longing that had just ceased... In a sense the central story of my life is about nothing else... The quality common to the three experiences... is that of an unsatisfied desire which is itself more desirable than any other satisfaction. I call it Joy, which is here a technical term and must be sharply distinguished both from Happiness and Pleasure. Joy (in my sense) has indeed one characteristic, and one only, in common with them; the fact that anyone who has experienced it will want it again... I doubt whether anyone who has tasted it would ever, if both were in his power, exchange it for all the pleasures in the world. But then Joy is never in our power and Pleasure often is.

He was disappointed in it all. He had developed into an alien. As the steam beer had tasted raw, so their companionship seemed raw to him. He was too far removed. Too many thousands of opened books yawned between them and him. He had exiled himself. He had travelled in the vast realm of intellect until he could no longer return home. On the other hand, he was human, and his gregarious need for companionship remained unsatisfied. He had found no new home.

Teen angst is so boring, isn't it? I try so hard not to be a cliche, but it's like written in my DNA to hate my parents and be totally unsatisfied with everything. I wonder if there's anyone our age who actually likes their life.

Yeah, that's what the present is. It's a little unsatisfying because life's a little unsatisfying.

It's so easy to find reasons for why I am excused to be unsatisfied with the moment. As people, we often look to the future saying I'll be happy when… I'll be happy when I graduate, I'll be happy when I am thin, I'll be happy when I get a car… and so on. But why postpone happiness. Why not find joy in the journey of life. We need to find joy in the simple, ordinary events that make up the everyday because that is what we get the most of.

We must go down to the very fundamentals of life. For any merely superficial ordering of life that leaves its deepest needs unsatisfied is as ineffectual as if no attempt at order had ever been made.

Whether you are unhappy, purposeless, or just unsatisfied with where you are in the moment, you have hope as happiness is a learned emotion.

Later in life, I learnt that many things one may require have to be weighed against one's dignity, which can be an insuperable barrier against advancement in almost any direction. However, in those days, choice between dignity and unsatisfied curiosity was less clear to me as a cruel decision that had to be made.

Demon or bird! (said the boy’s soul,) Is it indeed toward your mate you sing? or is it mostly to me? For I, that was a child, my tongue’s use sleeping, Now I have heard you, Now in a moment I know what I am for—I awake, 150 And already a thousand singers—a thousand songs, clearer, louder and more sorrowful than yours, A thousand warbling echoes have started to life within me, Never to die. O you singer, solitary, singing by yourself—projecting me; O solitary me, listening—nevermore shall I cease perpetuating you; 155 Never more shall I escape, never more the reverberations, Never more the cries of unsatisfied love be absent from me, Never again leave me to be the peaceful child I was before what there, in the night, By the sea, under the yellow and sagging moon, The messenger there arous’d—the fire, the sweet hell within, 160 The unknown want, the destiny of me.

Perhaps only that revenge is ultimately unsatisfying. It cant make up for the evil done to you, but it can destroy the remaining good in your life.

A hero: a man or woman who is unsatisfied by his condition, and resolves to do something about it.

I have always been unsatisfied with life as most people live it. Always I want to live more richly and intensely.

She looked at Bernard with an expression of rapture, but of rapture in which there was no trace of agitation or excitement—for to be excited is still to be unsatisfied. Hers was the calm ecstasy of achieved consummation, the peace, not of mere vacant satiety and nothingness, but of balanced life, of energies at rest and in equilibrium. A rich and living peace.

All my life, I have taken satisfaction in finishing things in order that I may experience a sense of achievement, regardless of whether the thing was really worth achieving. ... Death, I suspect, will likely be unsatisfying because I will no longer be present to feel the achievement thereof.

Life is a difficult, hard, sad, unreasonable, irrational thing. So little of it makes sense. So much of it is unfair. And a lot of it simply boils down to the unsatisfying formula of good and bad luck.

Nothing can change the past, including thought. However, dwelling on thoughts about the past does change our experience of the Now. When we drag the past into the present, everything else that belongs to the Now is marginalized and overlooked. All we see is the past or, more accurately, our story about it. All we can ever have of the past is our story about it, and that story is very unsatisfying. Our stories about the past don't feed our soul like the Now does. And worse, any story is usually a sad tale that keeps us caught up in negative feelings, and then those feelings become our current experience of life.

I had no desire to have either dreams or adventures like Alice, and the amount of them merely amused me. I had very little desire to look for buried treasure or fight pirates, and Treasure Island left me cool. Red Indians were better: there were bows and arrows (I had and have a wholly unsatisfied desire to shoot well with a bow), and strange languages, and glimpses of an archaic mode of life, and, above all, forests in such stories. But the land of Merlin and Arthur was better than these, and best of all the nameless North of Sigurd of the Völsungs, and the prince of all dragons. Such lands were pre-eminently desirable.

I have always been unsatisfied with life as most people live it. Always I want to live more intensely and richly.

Each of us has our definition of adventure: ending an unsatisfying relationship, returning to school, parachute jumping or training for a marathon. Go ahead. Get your thrill on.

The soul’s desire is fulfilled by the very fact of its remaining unsatisfied, for really to see God is never to have had one’s fill of desiring him.” —Saint Gregory of Nyssa

America was, Wallace now knew, a nation of addicts, unable to see that what looked like love freely given was really need neurotically and chronically unsatisfied.

Perhaps only that revenge is ultimately unsatisfying," Snow said. "It can make up for evil done to you, but can destroy the remaining good in your life.

What do you want me to say?" "I wish you would say something. Our life goes by without any comment.

A terrible, painful sadness clutched at Ellen. More than ever before, she felt that her life—the best part of it, at least, the part that was fresh and fun—was behind her. Recognizing the sensation made her feel guilty, for she read it as proof that she was an unsatisfactory mother, an unsatisfied wife. She hated her life, and hated herself for hating it. She thought of a line from a song Billy played on the stereo: “I’d trade all my tomorrows for a single yesterday.

It’s very simple. As you grow, you learn more. If you stayed at twenty-two, you’d always be as ignorant as you were at twenty-two. Aging is not just decay, you know. It’s growth. It’s more than the negative that you’re going to die, it’s also the positive that you understand you’re going to die, and that you live a better life because of it.” Yes, I said, but if aging were so valuable, why do people always say, “Oh, if I were young again.” You never hear people say, “I wish I were sixty-five.” He smiled. “You know what that reflects? Unsatisfied lives. Unfulfilled lives. Lives that haven’t found meaning. Because if you’ve found meaning in your life, you don’t want to go back. You want to go forward. You want to see more, do more. You can’t wait until sixty-five. “Listen. You should know something. All younger people should know something. If you’re always battling against getting older, you’re always going to be unhappy, because it will happen anyhow.

That it should be the questions and shape of a life, its total complexity gathered, arranged, and considered, which matters in the end, not some stamp of salvation or damnation that disperses all the complexity into some unsatisfying little decision - the balancing of scales...

You know, all poetry may be a cry of generalised love, for this, or that, or the universe - which must be loved in its particularity, not its generality, but for its universal life in every minute particular. I have always supposed it to be a cry of ;unsatisfied love; - and so it may be indeed - for satisfaction may surfeit it and so it may die. I know many poets who write only when in an exalted state of mind which they compare to ;being in love;,when they do not simply state, that they are in love, that they seek love - for this fresh damsel - or that lively young woman - in order to find a fresh metaphor, or a new bright vision of things in themselves. And to tell you the truth, I have always believed I could diagnose this state of ;being in love; which they regard as ;most particular;, as inspired by item, one pair of black eyes or indifferent blue, ;item;, one graceful attitude of body or mind, ;item;, one female history of some twenty-two years from, shall we say 1821-1844 – I have always believed this ;in love; to be of something of the most abstract masking itself under the particular forms of both lover and beloved. And Poet who assumes and informs both.

The great breakthrough of our age is supposed to be that we measure success by happiness, admiring a man for how much he enjoyed his life, rather than how much wealth or fame he hoarded, that old race with no finish line. Diogenes with his barrel and his sunlight lived every hour of his life content, while Alexander fought and bled, mourned friends, faced enemies, and died unsatisfied. Diogenes is greater. Or does that past-tainted inner part of you—the part that still parses ‘thee’ and ‘thou’ and ‘he’ and ‘she’—still think that happiness alone is not achievement without legacy? Diogenes has a legacy. Diogenes ruled nothing, wrote nothing, taught nothing except by the example of his life to passersby, but, so impressed were those bypassers, that, after the better part of three millennia, we still know this about him.

I mean, by such flightiness, something that feels unsatisfied at the center of my life — that makes me shaky, fickle, inquisitive, and hungry. I could call it a longing for home and not be far wrong. Or I could call it a longing for whatever supersedes, if it cannot pass through, understanding. Other words that come to mind: faith, grace, rest. In my outward appearance and life habits I hardly change — there’s never been a day that my friends haven’t been able to say, and at a distance, “There’s Oliver, still standing around in the weeds. There she is, still scribbling in her notebook.” But, at the center: I am shaking; I am flashing like tinsel. Restless. I read about ideas. Yet I let them remain ideas. I read about the poet who threw his books away, the better to come to a spiritual completion. Yet I keep my books. I flutter; I am attentive, maybe I even rise a little, balancing; then I fall back.

What drives us to despair is not the immensity of our unsatisfied desires, but the moment when our fledgling passion discovers its own emptiness. Insatiable desire for passionate knowledge of one pretty girl after another stems from anxiety and from fear of love, so afraid are we of never encountering anything but objects. The dawn when lovers leave each other's arms is the same dawn that breaks on the execution of revolutionaries without a revolution. Isolation a deux cannot prevail over the isolation of all. Pleasure is broken off prematurely and lovers find themselves naked in the world, their actions suddenly ridiculous and feeble. No love is possible in an unhappy world.

She was done, gone. She had been comfortable, and comfort is the death of the soul, which is by nature searching, insistent, unsatisfied. This dissatisfaction drives the soul to leave, to get lost, to be lost, to struggle and adapt. And adaptation is growth, and growth is life. A human’s choice is either to see new things, mountains, waterfalls, deadly storms and seas and volcanoes, or to see the same man-made things endlessly reconfigured.

This is the God of Providence who protects, disposes, rewards, and punishes, the God who, according to the width of the believer’s outlook, loves and cherishes the life of the tribe or of the human race, or even life as such, the comforter in sorrow and unsatisfied longing, who preserves the souls of the dead. This is the social or moral conception of God.

Apart from God, life is empty and unsatisfying.

I was to keep going, to move forward on the same track in spite of life’s unsatisfying lifeness.

The hard fact of friendship is that you need to make time for new friends by first stripping out the people who are using your energy in an unsatisfying way. You have to take that risk of being friendless to make room in your life for others who will be your new best friends

Yet she knew too that she was deeply discontented and she sometimes suffered fierce feral moods of confused yearning during which it seemed to her that her whole life was a masquerade and that she was piously acting the part of a kindly affectionate serviceable woman who was just not herself.

The limits of science have always been the source of bitter disappointment when people expected something from science that it was not able to provide. Take the following examples: a man without faith seeking to find in science a substitute for his faith on which to build his life; a man unsatisfied by philosophy seeking an all-embracing universal truth in science; a spiritually shallow person growing aware of his own futility in the course of engaging in the endless reflections imposed by science. In every one of these cases, science begins as an object of blind idolatry and ends up as an object of hatred and contempt. Disenchantment inevitably follows upon these and similar misconceptions. One question remains: What value can science possibly have when its limitations have become so painfully clear?

What makes it worth it though, is I love drawing. I LOVE IT. I love making comics. I love starting a new page and buying new paper, ink and brushes. I love telling stories! I love the people I work with, I love the people I meet. I love thinking about the syntax and language of comics. I love esoteric discussions about the comic book industry. I love the opportunities I’ve had in life because of comics. The second I stop loving it I will find something else to do. Comics are hard work. Comics are relentless. Comics will break your heart. Comics are monetarily unsatisfying. Comics don’t offer much in terms of fortune and glory, but comics will give you complete freedom to tell the stories you want to tell, in ways unlike any other medium. Comics will pick you up after it knocks you down. Comics will dust you off and tell you it loves you. And you will look into it’s eyes and know it’s true, that you love comics back.

Yes, I said, but if aging were so valuable, why do people always say, “Oh, if I were young again.” You never hear people say, “I wish I were sixty-five.” He smiled. “You know what that reflects? Unsatisfied lives. Unfulfilled lives. Lives that haven’t found meaning. Because if you’ve found meaning in your life, you don’t want to go back. You want to go forward. You want to see more, do more. You can’t wait until sixty-five.

Our poor human heart is flawed: it is like a cake without the frosting: the first two acts of the theatre without the climax. Even its design is marred for a small piece is missing out of the side. That is why it remains so unsatisfied: it wants life and it gets death: it wants Truth and it has to settle for an education; it craves love and gets only intermittent euphoria’s with satieties. Samples, reflections and fractions are only tastes, not mouthfuls. A divine trick has been played on the human heart as if a violin teacher gave his pupil an instrument with one string missing. God kept a part of man's heart in Heaven, so that discontent would drive him back again to Him Who is Eternal Life, All-Knowing Truth and the Abiding Ecstasy of Love.

They not only offered the possibility of an imaginary escape from a life she found unsatisfying; they also had a meaning for her as physical objects: she loved to walk down the street with a book under her arm. It had the same significance for her as an elegant cane from the dandy a century ago. It differentiated her from others.

I had felt, for a long time, that if I started crying I would not stop—that if I finally ripped, there would be nothing to stop my guts from falling out. I was scared of what might come out of me: the things I would see, what others would see. I was scared the feelings would eat me. Feelings were a luxury of the young, or someone much stronger than me—someone more at ease with being human. It was too late for tears. I was to keep going, to move forward on the same track in spite of life’s unsatisfying lifeness. I was not to ask where I was going or if it was where I really wanted to go. I was not to ask if I was actually going anywhere at all. But now, somehow, I was sobbing.

If your father asks to know  my personal qualifications  I will tell him that if your smile was water  I would dig a well for miles  into the earth, with my bare hands  and that if your laughter were music,  I strive to be your conductor and that if your happiness were a movie  I would spend my entire life working  to become an award winning director  that if your sadness were a global tragedy  I would devise ways to come up with a solution  worth the merit of the Nobel Peace Prize  And if still, your father is unsatisfied  I will tell him that I love you  and that I know nothing else 

The reader who finds these three episodes of no interest need read this book no further, for in a sense the central story of my life is about nothing else. For those who are still disposed to proceed I will only underline the quality common to the three experiences; it is that of an unsatisfied desire which is itself more desirable than any other satisfaction. I call it Joy, which is here a technical term and must be sharply distinguished both from Happiness and from Pleasure. Joy (in my sense) has indeed one characteristic, and one only, in common with them; the fact that anyone who has experienced it will want it again. Apart from that, and considered only in its quality, it might almost equally well be called a particular kind of unhappiness or grief. But then it is a kind we want. I doubt whether anyone who has tasted it would ever, if both were in his power, exchange it for all the pleasures in the world. But then Joy is never in our power and pleasure often is. I

What I found was a hidden source of anguish that wasn’t just widespread but nearly universal among people who have done well in their careers. I came to call this the “striver’s curse”: people who strive to be excellent at what they do often wind up finding their inevitable decline terrifying, their successes increasingly unsatisfying, and their relationships lacking.

I found the final plot twist unsatisfying, as plot twists often are: nothing like life, which - it seems to me - turns less on shocks or theatrics than on the small quiet moments, misunderstandings, or disappointments, the things that it's easy to overlook.

All these things have you said of beauty. Yet in truth you spoke not of her but of needs unsatisfied, And beauty is not a need but an ecstasy. It is not a mouth thirsting nor an empty hand stretched forth, But rather a heart enflamed and a soul enchanted. It is not the image you would see nor the song you would hear, But rather an image you see though you close your eyes and a song you hear though you shut your ears. It is not the sap within the furrowed bark, nor a wing attached to a claw, But rather a garden for ever in bloom and a flock of angels for ever in flight. People of Orphalese, beauty is life when life unveils her holy face. But you are life and you are the veil. Beauty is eternity gazing at itself in a mirror. But you are eternity and your are the mirror.

You must understand that you do have the power to change your relationships and your life, but it is likely going to be frightening at first. The alternative is to live a fairly unhappy and unsatisfying life in which fear dictates your choices and their relationships.

Lady of silences Calm and distressed Torn and most whole Rose of memory Rose of forgetfulness Exhausted and life-giving Worried reposeful The single Rose Is now the Garden Where all loves end Terminate torment Of love unsatisfied The greater torment Of love satisfied End of the endless Journey to no end Conclusion of all that Is inconclusible Speech without word and Word of no speech Grace to the Mother For the Garden Where all love ends.

Later in life, I learnt that many things one may require have to be weighed against one’s dignity, which can be an insuperable barrier against advancement in almost any direction. However, in those days, choice between dignity and unsatisfied curiosity was less clear to me as a cruel decision that had to be made.

A Party member is expected to have no private emotions and no respites from enthusiasm. He is supposed to live in a continuous frenzy of hatred of foreign enemies and internal traitors, triumph over victories, and self-abasement before the power and wisdom of the Party. The discontents produced by his bare, unsatisfying life are deliberately turned outwards and dissipated by such devices as the Two Minutes Hate, and the speculations which might possibly induce a sceptical or rebellious attitude are killed in advance by his early acquired inner discipline. The first and simplest stage in the discipline, which can be taught even to young children, is called, in Newspeak, CRIMESTOP. CRIMESTOP means the faculty of stopping short, as though by instinct, at the threshold of any dangerous thought. It includes the power of not grasping analogies, of failing to perceive logical errors, of misunderstanding the simplest arguments if they are inimical to Ingsoc, and of being bored or repelled by any train of thought which is capable of leading in a heretical direction. CRIMESTOP, in short, means protective stupidity. But stupidity is not enough. On the contrary, orthodoxy in the full sense demands a control over one’s own mental processes as complete as that of a contortionist over his body.

Sixty-nine was an interesting age--an age of infinite possibilities--an age when at last the experience of a lifetime was beginning to tell. But to feel old--that was different, a tired, discouraged state of mind when one was inclined to ask oneself depressing questions. What was he after all? A little dried-up elderly man, with neither chick nor child, with no human belongings, only a valuable Art collection which seemed at the moment strangely unsatisfying. No one to care whether he lived or died...

Beyond the horizon of the place we lived when we were young In a world of magnets and miracles Our thoughts strayed constantly and without boundary The ringing of the division bell had begun Along the Long Road and on down the Causeway Do they still meet there by the Cut There was a ragged band that followed in our footsteps Running before times took our dreams away Leaving the myriad small creatures trying to tie us to the ground To a life consumed by slow decay The grass was greener The light was brighter When friends surrounded The nights of wonder Looking beyond the embers of bridges glowing behind us To a glimpse of how green it was on the other side Steps taken forwards but sleepwalking back again Dragged by the force of some sleeping tide At a higher altitude with flag unfurled We reached the dizzy heights of that dreamed of world Encumbered forever by desire and ambition There's a hunger still unsatisfied Our weary eyes still stray to the horizon Though down this road we've been so many times The grass was greener The light was brighter The taste was sweeter The nights of wonder With friends surrounded The dawn mist glowing The water flowing The endless river Forever and ever

Ungratified sexuality is readily transformed into rage. "Prison explosions" are outbreaks of sadism resulting from the absence of sexual gratification. Hence, when 33,000 workers leave their employment site all at once precisely in spring, there can be no doubt that the unsatisfying sex-economic conditions in the Soviet Union are the cause. By "sex-economic conditions" we mean more than just the possibility of a regulated and satisfying love life; over and above this we mean everything that is related to pleasure and the joy of life in one's work.

For most of us, Facebook friends and Instagram followers are supplements to -- not surrogates for -- our social lives. As meaningful as the friendships we establish online can be, most of us are unsatisfied with virtual ties that never develop into face-to-face relationships. Building real connections requires a shared physical environment -- a social infrastructure.

Where shall you seek beauty, and how shall you find her unless she herself be your way and your guide? And how shall you speak of her except she be the weaver of your speech? The aggrieved and the injured say, "Beauty is kind and gentle. Like a young mother half-shy of her own glory she walks among us." And the passionate say, "Nay, beauty is a thing of might and dread. Like the tempest she shakes the earth beneath us and the sky above us." The tired and the weary say, "Beauty is of soft whisperings. She speaks in our spirit. Her voice yields to our silences like a faint light that quivers in fear of the shadow." But the restless say, "We have heard her shouting among the mountains, And with her cries came the sound of hoofs, and the beating of wings and the roaring of lions." At night the watchmen of the city say, "Beauty shall rise with the dawn from the east." And at noontide the toilers and the wayfarers say, "We have seen her leaning over the earth from the windows of the sunset." In winter say the snow-bound, "She shall come with the spring leaping upon the hills." And in the summer heat the reapers say, "We have seen her dancing with the autumn leaves, and we saw a drift of snow in her hair." All these things have you said of beauty, Yet in truth you spoke not of her but of needs unsatisfied, And beauty is not a need but an ecstasy. It is not a mouth thirsting nor an empty hand stretched forth, But rather a heart enflamed and a soul enchanted. It is not the image you would see nor the song you would hear, But rather an image you see though you close your eyes and a song you hear though you shut your ears. It is not the sap within the furrowed bark, nor a wing attached to a claw, But rather a garden for ever in bloom and a flock of angels for ever in flight. People of Orphalese, beauty is life when life unveils her holy face. But you are life and you are the veil. Beauty is eternity gazing at itself in a mirror. But you are eternity and you are the mirror.

The Buddha’s signature pronouncement—“Life is suffering”—is the source of a major misunderstanding, and by extension, a major PR problem. It makes Buddhism seem supremely dour. Turns out, though, it’s all the result of a translation error. The Pali word dukkha doesn’t actually mean “suffering.” There’s no perfect word in English, but it’s closer to “unsatisfying” or “stressful.” When the Buddha coined his famous phrase, he wasn’t saying that all of life is like being chained to a rock and having crows peck out your innards. What he really meant was something like, “Everything in the world is ultimately unsatisfying and unreliable because it won’t last.

He didn’t want to try to make Jude, or himself, do something neither of them wanted to because they were supposed to. Their relationship was, he felt, singular but workable: he didn’t want to be taught otherwise. He sometimes wondered if it was simple lack of creativity — his and Jude’s — that had made them both think that their relationship had to include sex at all. But it had seemed, then, the only way to express a deeper level of feeling. The word “friend” was so vague, so undescriptive and unsatisfying — how could he use the same term to describe what Jude was to him that he used for India or the Henry Youngs? And so they had chosen another, more familiar form of relationship, one that hadn’t worked. But now they were inventing their own type of relationship, one that wasn’t officially recognized by history or immortalized in poetry or song, but which felt truer and less constraining.

We are a generation of lovers who long to be loved. We spend exorbitant amounts of money to compel others to delight in us. We construct our ideal life on Facebook because we are unsatisfied with our real life, which is tainted with boredom, loneliness, insecurity, and a lack of friends and followers . We do not enjoy the person God created us to be or the life God has gifted us with. We think we are overweight, underweight, too pale, too dark, too plain, or just plain boring. Yet we crave to be delighted in by a significant other. So we pursue misguided avenues to make ourselves delightful, to satisfy our craving to be loved. Charis: God's Scandalous Grace for Us (pp. 118-119).

Unlike earlier generations, they don’t learn how to be at ease with someone whose life is coming to an end. Illness and death have been moved out of the house and into the hospital or nursing home. Professionals provide the care; relatives and friends become spectators watching something occur—not in a continuous stream of emotions and experiences from which to learn, but in awkward chunks of time, determined by official visiting hours that leave them uncomfortable and unsatisfied.

He thought human life a poor thing at best, after the freshness of youth and of unsatisfied curiosity had gone by. This was a topic on which he did not often speak, especially, it may be supposed, in the presence of young persons: but when he did, it was with an air of settled and profound conviction. He would sometimes say, that if life were made what it might be, by good government and good education, it would be worth having: but he never spoke with anything like enthusiasm even of that possibility.

What kind of relationship do you have if you never carve out time for the other person? One that is superficial and unsatisfying for both parties. That’s why prayer, or intentional time with God, is important if you want a relationship, a friendship, with God.

More truth: I have an infatuation problem. It’s not just Beardsley. It’s all of them. I’ve felt this for a hundred other men—the rush of the encounter, the way my stomach heats and bubbles, the adrenaline, the urge to run five miles and move my bowels and puke at the same time. It’s a frenzy for the story and what it could be. The ability to escape from my life, the chance at a grand renovation of self within another person. It’s the sense of possibility, so good it feels like it will salvage everything. How hard it is to beat the dream. How it traps you. It’s embarrassing. It’s lonely. It’s unsatisfying. It’s impossible. At day’s end, I just want a life where I’m laughing and eating and coming all the time. I could do this for the rest of my life—this rise and fall, defined increasingly by what I cannot have.

Okay, mostly rations. Her Resistance friends were always complaining about the food, saying it was tasteless and unsatisfying, but Rey had no idea what they were talking about. She’d never eaten so well in her life, or so often. She always kept a few nutrient packs stuffed under her cot, though. Just in case.

The mature response, however, is not to leave; it's to change -- ourselves. Whenever marital dissatisfaction rears its head in my marriage -- as it does in virtually every marriage -- I simply check my focus. The times that I am happiest and most fulfilled in my marriage are the times when I am intent on drawing meaning and fulfillment from becoming a better husband rather than from demanding a "better" wife. If you're a Christian, the reality is that, biblically speaking, you can't swap your spouse for someone else. But you can change yourself. And that change can bring the fulfillment that you mistakenly believe is found only by changing partners. In one sense, it's comical: Yes, we need a changed partner, but the partner that needs to change is not our spouse, it's us! I don't know why this works. I don't know how you can be unsatisfied maritally, and then offer yourself to God to bring about change in your life and suddenly find yourself more satisfied with the same spouse. I don't why this works, only that it does work. It takes time, and by time I mean maybe years. But if your heart is driven by the desire to draw near to Jesus, you find joy by becoming like Jesus. You'll never find joy by doing something that offends Jesus -- such as instigating a divorce or an affair.

I do not know which impulse was stronger in me when I began to think: the original thirst for knowledge or the urge to communicate with man. Knowledge attains its full meaning only through the bond that unites men; however, the urge to achieve agreement with another human being was so hard to satisfy. I was shocked by the lack of understanding, paralyzed, as it were, by every reconciliation in which what had gone before was not fully cleared up. Early in my life and then later again and again I was perplexed by people’s rigid inaccessibility and their failure to listen to reasons, their disregard of facts, their indifference which prohibited discussion, their defensive attitude which kept you at a distance and at the decisive moment buried any possibility of a close approach, and finally their shamelessness, that bares its own soul without reserve, as though no one were present. When ready assent occurred I remained unsatisfied, because it was not based on true insight but on yielding to persuasion; because it was the consequence of friendly cooperation, not a meeting of two selves. True, I knew the glory of friendship (in common studies, in the cordial atmosphere of home or countryside). But then came the moments of strangeness, as if human beings lived in different worlds. Steadily the consciousness of loneliness grew upon me in my youth, yet nothing seemed more pernicious to me than loneliness, especially the loneliness in the midst of social intercourse that deceives itself in a multitude of friendships. No urge seemed stronger to me than that for communication with others. If the never-completed movement of communication succeeds with but a single human being, everything is achieved. It is a criterion of this success that there be a readiness to communicate with every human being encountered and that grief is felt whenever communication fails. Not merely an exchange of words, nor friendliness and sociability, but only the constant urge towards total revelation reaches the path of communication.

Original sin is a self-initiating act because it evidences human free will. If humanity were devoid of free will, it would relegate humankind to living by instinct. A person who lives by instinct might survive for an enviable period, but they will never live a heroic existence. Every hero’s story commences with an unsatisfied and optimistic person venturing out from the comfortable confines of their common day world, facing forces of fabulous power, and fighting a magnificent personal battle. The greatest traditional heroes were warriors whom survived on the battlefield and learned valuable lessons of honor, love, loyalty, and courage. Heroic warriors and spiritual seekers undertook a rigorous quest, an enduring ordeal that enabled them to transcend their own personhood’s shallow desire merely to survive. By enduring hardships, experiencing breathtaking encounters with the physical world, and undergoing a spiritual renaissance, the hero gains a hard-won sense self-discovery, comprehends his or her place in society, and accepts their role as a teacher. A hero is a bearer of light, wisdom, and charity. The hero reenters society and shares their culmination of knowledge by devoting their life to teaching other people.

C. S. Lewis put it this way: We are halfhearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at sea. We are far too easily pleased.5 Even many Christians have settled for a life of unsatisfying material acquisitions, like making mud pies in a slum.

Harry, you are dreadful! I don't know why I like you so much." "You will always like me, Dorian," he replied. "Will you have some coffee, you fellows? Waiter, bring coffee, and fine-champagne, and some cigarettes. No, don't mind the cigarettes--I have some. Basil, I can't allow you to smoke cigars. You must have a cigarette. A cigarette is the perfect type of a perfect pleasure. It is exquisite, and it leaves one unsatisfied. What more can one want? Yes, Dorian, you will always be fond of me. I represent to you all the sins you have never had the courage to commit." "What nonsense you talk, Harry!" cried the lad, taking a light from a fire-breathing silver dragon that the waiter had placed on the table. "Let us go down to the theatre. When Sibyl comes on the stage you will have a new ideal of life. She will represent something to you that you have never known." "I have known everything," said Lord Henry, with a tired look in his eyes, "but I am always ready for a new emotion. I am afraid, however, that, for me at any rate, there is no such thing. Still, your wonderful girl may thrill me. I love acting. It is so much more real than life. Let us go. Dorian, you will come with me. I am so sorry, Basil, but there is only room for two in the brougham. You must follow us in a hansom.

Finally, simply do what you know to do. If you stumble, get up. If you sin, repent. Whatever you do, in spite of your feelings, do not lose your vision of Christlikeness. Your vision is your surest hope. Guard it. If you are faithful to your goal of Christlikeness, God will give you the grace to live in His presence. And when Christ, who is your life, is revealed, you also will be revealed with Him in glory (Col. 3:3–4). —FRANCIS FRANGIPANE

Psychoanalysis overturned. Instead of the dream being the fulfilment of desires unsatisfied in real life, real life would be the site where desires born of dreams were fulfilled. Instead of being the dumping-ground of the unconscious, dreams would be the matrices of real events - thus becoming like the 'dream' of the Aborigines, for whom a child has to be dreamt before he can be begotten, 'real' paternity being merely the fulfilment of the dream.

Your own death, or the death of your near and dear ones, is not something you can experience. What you actually experience is the void created by the disappearance of another individual and the unsatisfied demand to maintain the continuity of your relationship with that person for a nonexistent eternity. The arena for the continuation of all these "permanent" relationships is the tomorrow, heaven, next life, and so on. These things are the inventions of a mind interested only in it's undisturbed, permanent continuity in a "self" generated, fictitious future. The basic method of maintaining the continuity is the repetition of the question, "How? How? How?" "How am I to live? How can I be happy? How can I be sure I will be happy tomorrow?" This has made life an insoluble dilemma for us. We want to know, and through that knowledge we hope to continue on with our miserable existences forever.

We cannot prevent the existence of unsatisfied desires in the hearts of men. We cannot satisfy these desires except by labor. We cannot deny the fact that man has as much repugnance for labor as he has satisfaction with its results. Since man has such characteristics, we cannot prevent the existence of a constant tendency among men to obtain their part of the enjoyments of life while throwing upon others, by force or by trickery, the burdens of labor.

Unhappiness and dissatisfaction with life are common themes in the American culture today. Folks sometimes mistake my meaning when I say, “You have the freedom of choice and the ability to create your best life”, because they all too often rush to drop everything that is weighing them down. They quit the job, ditch the unhappy marriage, cut out negative friends and family, get out of Dodge, etc. I do not advocate such hastiness; in fact, I believe that rash decision-making leads to more problems further down the road. Another unsatisfying job manifests; another unhappy relationship results. These people want a new environment, yet the same negative energy always seems to occupy it. This is because transformation is all about the internal shift, not the external. Any blame placed on outside sources for our unhappiness will forever perpetuate that unhappiness. Pointing the finger is giving away your power of choice and the ability to create our best life. We choose: “That person is making me unhappy” vs. “I make myself happy.” When you are in unhappy times of lack and feelings of separation – great! Sit there and be with it. Find ways to be content with little. Find ways to be happy with your Self. As we reflect on the lives of mystics past and present, it is not the things they possess or the relationships they share that bring them enlightenment – their light is within. The same light can bring us unwavering happiness (joy). Love, Peace, Joy – these three things all come from within and have an unwavering flame – life source – that is not dependent on the conditions of the outside world. This knowing is the power and wisdom that the mystics teach us that we are all capable of achieving. When I say, “You have the freedom of choice and the ability to create your best life”, I am not referring to external conditions; I am referring to the choice you have to look inward and discover the ability to transform the lead of the soul into gold. Transformation is an inner journey of the soul. Why? Because, as we mentioned above, wherever we go, ourselves go with us. Thus, quitting the job, dumping relationships, etc. will not make us happy because we have forgotten the key factor that makes or breaks our happiness: ourselves. When we find, create, and maintain peace, joy, and love within ourselves, we then gain the ability to embrace the external world with the same emotions, perspective, and vibration. This ability is a form of enlightenment. It is the modern man’s enlightenment that transforms an unsatisfying life into one of fulfillment.

But attentiveness, consideration, compliments, small and large kindnesses, feeling truly loved, having someone put you first while you put them first because you’re in cahoots to make each other’s lives easier and better: most people do like that, when it’s thoughtful and sincere. It’s here, more than in the big gestures, that romance lives: in being actively caring and thoughtful, in a way that is reciprocal but not transactional. And yet, for most of my life, I never would have asked for or expected such a thing. Many women wouldn’t, even the ones who secretly or not-so-secretly pine to be treated like a princess. It’s one thing to fantasize about a perfect proposal or an expensive gift; that’s high-maintenance, sure, but it’s also par for the course. It’s asking something from a man, but primarily it’s asking him to step into an already-choreographed mating dance. But asking to be thought of, understood, prioritized: this is a request so deep it is almost unfathomable. It’s a voracious request, the demand of the attention whore. Women talk ourselves into needing less, because we’re not supposed to want more—or we know we won’t get more, and we don’t want to feel unsatisfied. We reduce our needs for food, for space, for respect, for help, for love and affection, for being noticed, according to what we think we’re allowed to have. Sometimes we tell ourselves that we can live without it, even that we don’t want it. But it’s not that we don’t want more. It’s that we don’t want to be seen asking for it. And when it comes to romance, women always, always need to ask.

Parnet: I want you to talk about desire. What is desire, exactly? Let's consider the question as simply as possible. When Anti-Oedipus... Deleuze: It's not what they thought it was, in any case, not what they thought it was, even back then. Even, I mean, the most charming people who were... It was a big ambiguity, it was a big misunderstanding, or rather a little one, a little misunderstanding. I believe that we wanted to say something very simple. In fact, we had an enormous ambition, notably when one writes a book, we thought that we would say something new, specifically that one way or another, people who wrote before us didn't understand what desire meant. That is, in undertaking our task as philosophers, we were hoping to propose a new concept of desire. But, regarding concepts, people who don't do philosophy mustn't think that they are so abstract... On the contrary, they refer to things that are extremely simple, extremely concrete, we'll see this later... There are no philosophical concepts that do not refer to non-philosophical coordinates. It's very simple, very concrete. What we wanted to express was the simplest thing in the world. We wanted to say: up until now, you speak abstractly about desire because you extract an object that's presumed to be the object of your desire. So, one could say, I desire a woman, I desire to leave on a trip, I desire this, that. And we were saying something really very simple, simple, simple: You never desire someone or something, you always desire an aggregate. It's not complicated. Our question was: what is the nature of relations between elements in order for there to be desire, for these elements to become desirable? I mean, I don't desire a woman - I'm ashamed to say things like that since Proust already said it, and it's beautiful in Proust: I don't desire a woman, I also desire a landscape that is enveloped in this woman, a landscape that, if needs be - I don't know - but that I can feel. As long as I haven't yet unfolded the landscape that envelops her, I will not be happy, that is, my desire will not have been attained, my desire will remain unsatisfied. I believe in an aggregate with two terms: woman/landscape, and it's something completely different. If a woman says, "I desire a dress," or "I desire (some) thing" or "(some) blouse," it's obvious that she does not desire this dress or that blouse in the abstract. She desires it in an entire context, a context of her own life that she is going to organize, the desire in relation not only with a landscape, but with people who are her friends, with people who are not her friends, with her profession, etc. I never desire some thing all by itself, I don't desire an aggregate either, I desire from within an aggregate.

And so I have three separate regrets. What does Lizzie see? What does Stephanie hear? What unsatisfied, yearning tension does Leah feel in my flesh when she snuggles against me and puts her hands on my shoulders? There is no hiding from them, is there? And there is no talking to them. They don’t understand what they understand. I am afraid. I should call the pediatrician, but I don’t. I think, as people do, that everything will be all right. But even so, I can’t stop being afraid. They are so beautiful, my daughters, so fragile and attentive to family life.

I understood that to live is to be free ... that to have friends is necessary ... that to fight is to stay alive ... that to be happy you just need to want ... I learned that time heals ... that the grudge disappears ... that disappointment does not kill ... that today is a reflection of yesterday. I understood that we can cry without shedding tears ... that true friends remain ... what a pain strengthens ... what to win magnifies... I learned that dreaming is not fantasize ... that to smile you have to make someone smile ... that beauty is not what we see, but what we feel ... that the value is in the strength of achievement ... I realized that words have power ... that to accomplish is better than to talk ... that the look does not lie ... that living is learning from mistakes ... I learned that everything depends on the will ... that the best is to be ourselves ... that the SECRET of life is LIVE! " "And one of the things I learned is that one should live though. Although, one must eat. Although, we must love. Although, it must die. Even it is often the very although that pushes us forward. It was the despite of that gave me an anguish that unsatisfied was breeder my own life.

She could look back to it from her present standing-place, and contemplate, almost as another being, the young unmarried girl absorbed in her love, having no eyes but for one special object, receiving parental affection if not ungratefully, at least indifferently, and as it were her due-her whole heart and thoughts bent on the accomplishment of one desire. The review of those days, so lately gone yet so far away, touched her with shame; and the aspect of the kind parents filled her with tender remorse. Was the prize gained-the heaven of life-and the winner still doubtful and unsatisfied? As his hero and heroine pass the matrimonial barrier, the novelist generally drops the curtain, as if the drama were over then: the doubts and struggles of life ended: as if, once landed in the marriage country, all were green and pleasant there: and wife and husband had nothing to do but to link each other's arms together, and wander gently downwards towards old age in happy and perfect fruition. But our little Amelia was just on the bank of her new country, and was already looking anxiously back towards the sad friendly figures waving farewell to her across the stream, from the other distant shore.

Beauty And a poet said, 'Speak to us of Beauty.' Where shall you seek beauty, and how shall you find her unless she herself be your way and your guide? And how shall you speak of her except she be the weaver of your speech? The aggrieved and the injured say, 'Beauty is kind and gentle. Like a young mother half-shy of her own glory she walks among us.' And the passionate say, 'Nay, beauty is a thing of might and dread. Like the tempest she shakes the earth beneath us and the sky above us.' The tired and the weary say, 'beauty is of soft whispering s. She speaks in our spirit. Her voice yields to our silences like a faint light that quivers in fear of the shadow.' But the restless say, 'We have heard her shouting among the mountains, And with her cries came the sound of hoofs, and the beating of wings and the roaring of lions.' At night the watchmen of the city say, 'Beauty shall rise with the dawn from the east.' And at noontide the toilers and the wayfarers say, 'we have seen her leaning over the earth from the windows of the sunset.' In winter say the snow-bound, 'She shall come with the spring leaping upon the hills.' And in the summer heat the reapers say, 'We have seen her dancing with the autumn leaves, and we saw a drift of snow in her hair.' All these things have you said of beauty. Yet in truth you spoke not of her but of needs unsatisfied, And beauty is not a need but an ecstasy. It is not a mouth thirsting nor an empty hand stretched forth, But rather a heart enflamed and a soul enchanted. It is not the image you would see nor the song you would hear, But rather an image you see though you close your eyes and a song you hear though you shut your ears. It is not the sap within the furrowed bark, nor a wing attached to a claw, But rather a garden forever in bloom and a flock of angels for ever in flight. People of Orphalese, beauty is life when life unveils her holy face. But you are life and you are the veil. Beauty is eternity gazing at itself in a mirror. But you are eternity and you are the mirror

When our lives feel like an interminable chain of longing - when nothing satisfies us the way we thought it might - often the first link in the chain is not being fully present. Here's how it works: imagine eating an apple. If you do so paying very little attention to the sight of it, the feel, the smell and the taste, then eating the apple isn't likely to be a fulfilling experience. Becoming aware of a mild discontent, you're likely to blame the apple for being boring and commonplace...You may begin to think, 'If only I could have a banana, then I'd be happy!' You find a banana, but you eat it in the same distracted or inattentive way, so again you end up feeling unsatisfied. But instead of realizing that you weren't paying attention to the experience of eating the banana, you start to think, 'My life is just too prosaic; how could anybody be happy with apples and bananas? What I need is something exotic. I need a mango. Then I'd be happy.' With some effort, you find your mango. The first few bites are wonderful; this is a fresh sensation...Soon, however, you're finishing off the exotic mango in just the same distracted, preoccupied way you ate the prosaic apple and the banana, and once again you're left with a feeling of dissatisfaction, of yearning...That's how an 'interminable chain of longing' gets forged. Concentration is what breaks the chain.

A Party member is expected to have no private emotions and no respites from enthusiasm. He is supposed to live in a continuous frenzy of hatred of foreign enemies and internal traitors, triumph over victories, and self-abasement before the power and wisdom of the Party. The discontents produced by his bare, unsatisfying life are deliberately turned outwards and dissipated by such devices as the Two Minutes Hate, and the speculations which might possibly induce a skeptical or rebellious attitude are killed in advance by his early acquired inner discipline. The first and simplest stage in the discipline, which can be taught even to young children, is called, in Newspeak, crimestop. Crimestop means the faculty of stopping short, as though by instinct, at the threshold of any dangerous thought. It includes the power of not grasping analogies, of failing to perceive logical errors, of misunderstanding the simplest arguments if they are inimical to Ingsoc, and of being bored or repelled by any train of thought which is capable of leading in a heretical direction. Crimestop, in short, means protective stupidity. But stupidity is not enough. On the contrary, orthodoxy in the full sense demands a control over one’s own mental processes as complete as that of a contortionist over his body. Oceanic society rests ultimately on the belief that Big Brother is omnipotent and that the Party is infallible. But since in reality Big Brother is not omnipotent and the Party is not infallible, there is need for an unwearying, moment-to-moment flexibility in the treatment of facts. The keyword here is blackwhite. Like so many Newspeak words, this word has two mutually contradictory meanings. Applied to an opponent, it means the habit of impudently claiming that black is white, in contradiction of the plain facts. Applied to a Party member, it means a loyal willingness to say that black is white when Party discipline demands this. But it means also the ability to believe that black is white, and more, to know that black is white, and to forget that one has ever believed the contrary. This demands a continuous alteration of the past, made possible by the system of thought which really embraces all the rest, and which is known in Newspeak as doublethink.

Alas, put no faith in such a bond of union. interpreting freedom as the multiplication and rapid satisfaction of desires, men distort their own nature, for many senseless and foolish desires and habits and ridiculous fancies are fostered in them. They live only for mutual envy, for luxury and ostentation. To have dinners, visits, carriages, rank and slaves to wait on one is looked upon as a necessity, for which life, honor and human feeling are sacrificed, and men even commit suicide if they are unable to satisfy it. We see the same thing among those who are not rich, while the poor drown their unsatisfied need and their envy in drunkenness. But soon they will drink blood instead of wine, they are being led on to it. I ask you, is such a man free?

How could I sacrifice her for the sake of Charlotte? I was getting tired of Charlotte, with her intact virtue and her tidy ways. Wearing her was like wearing a hair shirt, she made me itchy, I wanted her to fall into a mud puddle, have menstrual cramps, sweat, burp, fart. Even her terrors were too pure, her faceless murderers, her corridors, her mazes and forbidden doors. Perhaps in the new life, I thought, the life to come, I would be less impressed with capes and more with holes in stockings, hangnails, body odors and stomach problems. Maybe I should try to write a real novel, about someone who worked in an office and had tawdry, unsatisfying affairs. But that was impossible, it was against my nature. I longed for happy endings, I needed the feeling of release when everything turned out right and I could scatter joy like rice all over my characters and dismiss them into bliss. Redmond would kiss Charlotte so that her eyeballs rolled right back into her head, and then they could both vanish. When would they be joyful enough, when would my life be my own?

Why do the ambiance of self-doubt and a shroud of multiple layers of contradictions underscore my confusion? Can I attain happiness by carving out a protective niche in the world, a place where my thoughts can roam free, a safe place where I can work unencumbered by silly worries that mar an ordinary life? I am free to do as I please, so why does life seem so bewildering, difficult, frustrating, and unsatisfying? Am I any different from other people? Do all people by their very nature stretch their puniness to know? Does it place a person in jeopardy to reach out to explore the difference between the known and the unknown? Is the risk to gain self-knowledge and determine how one fits into the world that surrounds us a worthwhile proposition? Is the desire to expand a person’s understanding of humanity and enhance their comprehension of humankind’s role in an interconnected world a journey that we each must undertake in our own way in order to exact a hard won scrap of perception that every civilization builds its structural pillars upon and every person relies upon in order to survive? Will a haphazard quest to obtain personal knowledge parlay my ruin or can cerebral effort jumpstart personal salvation?

I have a covenant with almighty God sealed with the blood of Jesus. He has set me free from the waterless pit. Never again will I be unsatisfied with life. He has become my stronghold of safety and prosperity. He has restored to me double what was taken from me. He has bent me like a bow and filled me with His own power. He has stirred me up and made me like a warrior’s sword. Jesus, the warrior of warriors whose arrow flashes like lightning, is my supreme commander. I follow His every command and rally to His side when He sounds the battle horn. He is my very strength and shield of protection in the midst of the battle. Together, we destroy and overcome the enemy with heaven’s own artillery. I drink deeply of the Spirit and roar as one filled with wine. I am full to the brim with the anointing of God. The Lord has taken His stand at my side and sees to it that I rise victorious in every battle. I sparkle in His land like a jewel in a crown. He has made me as one to be envied—radiant and attractive to the eye—and I prosper and succeed in all that He has called me to do. (Hebrews 2:10; 8:6; John 10:10; Psalm 91:16; Job 42:10; Colossians 1:29; Ephesians 1:19; 5:18; 6:10-18; Genesis 12:1-3; 15:1; 1 John 2:20; 1 Corinthians 15:57; Romans 8:37; Daniel 1:4; Deuteronomy 28:12)

Easing Your Worries I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? —MATTHEW 6:25     I don’t know how things are in your world, but I can tell you that in Southern California we live in an age of anxiety. My neighbors and I have it much easier than our parents, but we certainly are much uneasier than our parents were. We seem to be anxious about temporal things, more so than past generations. They never worried about whether they were eating at the new vogue eatery, vacationing at the best island hotel with the largest pool, wearing the most prestigious label, or keeping their abs in shape. I watched the previous generation closely; they wanted a home for their families, a car that ran efficiently, and a job that provided for their basic needs. It seems our main concerns and drives today are physical and earth possessed. A large number of people actually believe that if they have the best food, clothing, education, house, and trainer, they have arrived. What else could one want for a perfect life? Our culture actually places more importance on the body and what we do with it than ever before in modern history. Thus we have created a mind set that causes us as women to be more concerned with life’s accommodations along life’s journey than with our final destination. Many women are going through their lives with a vast vacuum on the inside. In fact, the woman that you might sometimes envy because of her finely dressed family and newly remodeled kitchen is probably spending most of her day anxious and unsatisfied. Maybe that woman is you? This thing called life is more important than food, and the body is more important than what we wear. All the tangible distractions don’t satisfy the soul; they have become cheap substitutes for our spiritual wholeness and well-being. Let Christ help you overcome the anxieties of life. • Stop chasing the temporal things of life. Seek the kingdom of God as it is revealed in Jesus. Cast all your cares on Him. • Take your eyes off yourself and focus them on God first. Much of our anxieties are rooted in our self-centeredness. • Spend most of your prayer time praying for others.