Maybe because of the need to be different from the non-human beings and things, the content with our own existence is rarely believed to be a constant feature of life about which you are not in need to speak; even if such content appears even in the states of distress each time when we feel confident in our bodily life.
When we speak ourselves about it, we borrow from others the necessary words. And others are all those who contributed to the formation of our language.
But they give to us only words charged with a maximal standard of satisfaction: happiness, pleasure, joy, etc. There were not issued words for expressing that satisfaction with our existence which is also visibly felt or simply shared by non-human beings and things.
Because of such custom of naming our own self content by using others’ words, the tendency of appealing to others for testifying our own satisfaction often overcomes the level of words. We use to call ourselves satisfied when we know that others would call us so.
Moreover, it seems inviting to leave in others’ sake the duty of making us satisfied with ourselves.
Since the common experience does not show us that such cooperation for our satisfaction does really occur, we become accustomed with the idea that the self content is a matter of expectation and hope. For many, it is not even a matter of the present existence. In a different world, there are others – the divine beings – who would give us self-satisfaction. And they are considered able to provide us the maximal satisfaction.
Paradoxically, the religions held that the future beatitude cannot be put into words, thus confirming the existence of a current unspoken satisfaction with our existence.