Overly Deep Quotes & Sayings

This is the part where I should fall asunder, consumed with shock, rage, indignation, terror, horror and any number of other emotions. But I'm as cool as a cucumber. It's hard to admit to myself that I'm not overly surprised. Because, deep down, I've always known I was different, that something wasn't quite right. — Siobhan Davis

Elder brothers have an undercurrent of anger toward life circumstances, hold grudges long and bitterly, look down at people of other races, religions, and lifestyles, experience life as a joyless, crushing drudgery, have little intimacy and joy in their prayer lives, and have a deep insecurity that makes them overly sensitive to criticism and rejection yet fierce and merciless in condemning others. What a terrible picture! And yet the rebellious path — Timothy Keller

Her somewhat overly round head was wedged deep within her shoulders on a short body; it sat right upon it, as though there had never been such a thing as a neck, what a superfluous contraption. — Elias Canetti

I took a deep, overly exaggerated breath, the sort of over-the-top gesture that was filmed for commercials about scented laundry detergent, but in this case was my way of trying to absorb every molecule of my old normal life. I loved the smell of the living room, the kitchen, Jenna's recycling porch, the cupboards, and the basement laundry room. I loved everything, and it seemed to love me back. It was as if my heart had grown to three times its normal size, and it could now hold the specialness of every person who crossed my path; it could track how phenomenal every scent, sound, taste, or texture was. Everything was beautiful, even if it was just the laundry that I'd pulled out of the dryer, still warm, and hugged like a small, lost child. — Dee Williams

The world of "magick" is, nine times out of ten, a world where people can hide their deep-set insecurity and personal damage behind illusion, constructed identities and claims to privileged knowledge, power or spiritual status. A gaudy carnival magic show, conducted with props that have long since begun to disintegrate with age, that seems to function only to distract people from the real magic that is occurring all around them, in every facet of their lives, every day of their lives. While the rituals and magical techniques of the Temple seem overly simplistic in comparison with the loftier Qabalahs, tables of correspondences and secret formulae of "high" magick, they have one thing which high magick quite often forgets: a concrete function. — Jason Louv

So I pulled the ridiculously small, unwrapped, box from the sleeve of my yukata (as they don't have pockets) and rather overly self-consciously handed it to her. She took the pitiful little box, held it up to her ear and gave it a cautious little rattling shake. -You didn't just put a couple of dried old beans in here, as a joke, did you? She suddenly glared at me suspiciously.
I heard a stifled bark from Yumi at that, and a deep gasp from Uncle Suzuki and Aunt Anda, followed by a moment of silence. -Of course not, you silly old goose, I snapped back, -just open it and you'll see what's inside! — Andrew James Pritchard

To become - in Jung's terms - individuated, to live as a released individual, one has to know how and when to put on and to put off the masks of one's various life roles. 'When in Rome, do as the Romans do,' and when at home, do not keep on the mask of the role you play in the Senate chamber. But this, finally, is not easy, since some of the masks cut deep. They include judgment and moral values. They include one's pride, ambition, and achievement. They include one's infatuations. It is a common thing to be overly impressed by and attached to masks, either some mask of one's own or the mana-masks of others. The work of individuation, however, demands that one should not be compulsively affected in this way. The aim of individuation requires that one should find and then learn to live out of one's own center, in control of one's for and against. And this cannot be achieved by enacting and responding to any general masquerade of fixed roles. — Joseph Campbell

Hope is one of our central emotions, but we are often at a loss when asked to define it. Many of us confuse hope with optimism, a prevailing attitude that "things turn out for the best." But hope differs from optimism. Hope does not arise from being told to "Think Positively," or from hearing an overly rosy forecast. Hope, unlike optimism, is rooted in unalloyed reality. Although there is no uniform definition of hope, I found on that seemed to capture what my patients had taught me. Hope is the elevating feeling we experience when we see - in the mind's eye- a path to a better future. Hope acknowledges the significant obstacles and deep pitfalls along that path. True hope has no room for delusion. — Jerome Groopman

The Templeton Foundation distributes $70 million yearly in grants and fellowships. To put that in perspective, that's five times the amount dispensed annually by the U.S. National Science Foundation for research in evolutionary biology, one of Templeton's areas of focus. Given Templeton's deep pockets and not overly stringent criteria for dispensing money, it's no wonder that, in a time of reduced financial support, scientists line up for Templeton grants. — Jerry A. Coyne

the New Testament does not talk about human beings furthering or spreading or building up or working for God's reign. Human efforts to achieve social justice are not destined to be successful. "Our responsibility is not to save the world. We are not required to transform This Age."13 The problem about human society is too deep. As human beings living in God's world, our vocation is to do what we can to restrain disorder in society, in light of what the Scriptures tell us about God's creation purpose, but not to be overly optimistic about what we can do to bring in the kingdom.14 — John E. Goldingay

And like so many of us in youth ministry, he explains at the end of the letter that he felt small next to the significance of the boy's deep theological question. It is more than ironic that the arrogant young man felt insecure next to the ten-year-old's question. Bonhoeffer never doubted himself in defense of his dissertation or while wrestling with Harnack in his seminars. But in the shadow of the ten-year-old and his cosmic question raised by the lived sorrow over his dead dog, the overly confident Bonhoeffer sits in fear and trembling. — Andrew Root