Appointment Congratulations Quotes

Whenever you do something that you consider a mistake—like spilling something, tripping, forgetting an appointment, feeling sad, getting angry, or feeling stuck—notice it and congratulate yourself. This is so counterintuitive that it will instantly shift your energy.

Remus,” said Hermione tentatively, “is everything all right . . . you know . . . between you and—” “Everything is fine, thank you,” said Lupin pointedly. Hermione turned pink. There was another pause, an awkward and embarrassed one, and then Lupin said, with an air of forcing himself to admit something unpleasant, “Tonks is going to have a baby.” “Oh, how wonderful!” squealed Hermione. “Excellent!” said Ron enthusiastically. “Congratulations,” said Harry. Lupin gave an artificial smile that was more like a grimace, then said, “So . . . do you accept my offer? Will three become four? I cannot believe that Dumbledore would have disapproved, he appointed me your Defense Against the Dark Arts teacher, after all. And I must tell you that I believe that we are facing magic many of us have never encountered or imagined.” Ron and Hermione both looked at Harry. “Just—just to be clear,” he said. “You want to leave Tonks at her parents’ house and come away with us?” “She’ll be perfectly safe there, they’ll look after her,” said Lupin. He spoke with a finality bordering on indifference. “Harry, I’m sure James would have wanted me to stick with you.” “Well,” said Harry slowly, “I’m not. I’m pretty sure my father would have wanted to know why you aren’t sticking with your own kid, actually.” Lupin’s face drained of color. The temperature in the kitchen might have dropped ten degrees. Ron stared around the room as though he had been bidden to memorize it, while Hermione’s eyes swiveled backward and forward from Harry to Lupin. “You don’t understand,” said Lupin at last. “Explain, then,” said Harry. Lupin swallowed. “I—I made a grave mistake in marrying Tonks. I did it against my better judgment and I have regretted it very much ever since.” “I see,” said Harry, “so you’re just going to dump her and the kid and run off with us?” Lupin sprang to his feet: His chair toppled over backward, and he glared at them so fiercely that Harry saw, for the first time ever, the shadow of the wolf upon his human face. “Don’t you understand what I’ve done to my wife and my unborn child? I should never have married her, I’ve made her an outcast!” Lupin kicked aside the chair he had overturned. “You have only ever seen me amongst the Order, or under Dumbledore’s protection at Hogwarts! You don’t know how most of the Wizarding world sees creatures like me! When they know of my affliction, they can barely talk to me! Don’t you see what I’ve done? Even her own family is disgusted by our marriage, what parents want their only daughter to marry a werewolf? And the child—the child—” Lupin actually seized handfuls of his own hair; he looked quite deranged. “My kind don’t usually breed! It will be like me, I am convinced of it—how can I forgive myself, when I knowingly risked passing on my own condition to an innocent child? And if, by some miracle, it is not like me, then it will be better off, a hundred times so, without a father of whom it must always be ashamed!

People have traditionally talked about civilization “spreading” from place to place and not happening by other means. This is the result, I think, of two forms of self-deception. First of these is self-congratulation. If we suppose—as people throughout history have regularly supposed—that the way we live represents the climax of human achievement, we need to represent it as unique or, at least, rare: when you find a lot of examples of something that you expect to be unique, you have to explain the effect as the result of diffusion. Yet, in reality, civilization is an ordinary thing, an impulse so widespread that it has again transformed almost every habitable environment. Peoples modest enough in the faceof nature to forgo or severely limit their interventions are much rarer than those, like us, who crush nature into an image of our approving. The attitude of these reticent cultures should therefore be considered much harder to explain than that of the civilized. The second self-deception is belief in what might be called the migrationist fallacy, which powerfully warped previous generations’ picture of the remote past. Our received wisdom about prehistoric times was formulated in the late nineteenth and early twentieth centuries, when Europe was enjoying her own great imperial age. The experience of those times convinced self-appointed imperial master-races that civilization was something which descended from superior to inferior peoples. Its vectors were conquerors, colonists, and missionaries. Left to themselves, the barbarians would be mired in cultural immobility. The self-perception of the times was projected, almost without utterance, onto the depiction of the past. Stonehenge was regarded as a marvel beyond the capabilities of the people who really built it—just as to white beholders the ruins of Great Zimbabwe (see page p. 252 ) seemed to have been left by intruders, or the cities of the Maya (see page 158 ) to have been erected under guidance from afar. Early Bronze Age Wessex, with its chieftainly treasures of gold, was putatively assigned to a Mycenean king. The sophistication of Aegean palace life (see page 292 ) was said to have been copied from the Near East. Almost every development, every major change in the prehistoric world was turned by migrationist scholarship into a kind of pre-enactment of later European colonialism and attributed to the influence of migrants or scholars or the irradiation of cultural superiority, warming barbaric darkness into civilized enlightenment. Scholars who had before their eyes the sacred history of the Jews or the migration stories of Herodotus had every reason to trust their own instincts and experience and to chart the progress of civilization on the map. The result was to justify the project of the times: a world of peoples ranked in hierarchical order, sliced and stacked according to abilities supposed to be innate.

Getting more into one-on-one therapy helped. It helped me to keep going, and it helped me to quit drinking. I almost feel it’s mandatory in my position. C’mon, buddy, you’ve got to get your head shrunk. Because your head gets so big, you need to shrink it. You need to go to some guy who’s going to tell you what you already know about yourself and pay attention to you for an hour straight. Which we all like. We all need a little attention. The first time I ever considered therapy was back in Boston, during my run in Richard III. I was staying at our director David Wheeler’s house for a few days, and he came into my room one morning to share some good news with me. “Hey, Al!” he said. “You just won the National Board of Review!” It was my first major film award for The Godfather. I said to him, in the softest voice I could summon up, “I was going to ask you, David, do you have the name of a psychiatrist? Because I need one.” That was my answer to him. Not that I was unhappy about winning such a prestigious award, but there were just other things on my mind. I saw a psychiatrist in Boston first, and then I went and got myself a guy in New York. I fell in love with the process, and I got to a point where I was in therapy five days a week at certain times. I highly recommend therapy if you’re at all leaning in that direction. Maybe you don’t need it five times a week, but give it a whirl. There’s an old story: A woman goes to a therapist for years. It’s her last appointment, because she feels she’s come to a great place in her life and is ready to move on. She wants to congratulate her therapist and say goodbye. So she tells him, “You’ve done so much good for me. I love my husband so much. Every day with my kids is just a joy. My work is going off the charts. I’m seeing a whole new side of life. You’ve been so wonderful. I never hear you speak. You just take it all in. Please tell me, how did you do it?” The doctor looks at her and says, “No habla inglés.” That’s an interpretation of therapy too; you need to talk and get it out. When I was living with Jill, before I ever went to therapy, I used to just sit in the bathtub alone and talk about things. I cleared my mind to myself. It’s an unusual relationship that you forge when you find a good doctor, someone you feel has that kind of commitment to you. And then they take some colossal amount of time off, and you don’t see them for the whole summer. I had one of those episodes when I couldn’t find my doctor. I might have been spared about twenty years of tsuris if I could have avoided it. It’s a good idea that when your psychiatrist goes away, you know where they are and you can call them when you’re in trouble. They need rest too. I can deal with, “Hey, my daughter’s graduating college, I’ll be out for a few days.” But going up a fucking river somewhere, to not be available for, like, six weeks? Come on, my life was capable of going right off the rails in far less time than that. I used to have recurring dreams in which I go to my psychiatrist’s office but can’t find him anywhere. He’s in the building, but he’s unavailable. I’m at the door, but there’s not even a buzzer I can press to let him know I’m there and no way to let me in. That was my dream. Now I have that feeling about my agent.

Congratulations on your appointment.” He sounded like he’d swallowed rancid milk.

It was while Brutha was eating his breakfast that the subdeacon whose job it was to read him his appointments for the day, and tactfully make sure he wasn’t wearing his underpants on the outside, shyly offered him congratulations.

Structural analysis leads to some surprising conclusions concerning “normal” people, which are nevertheless in accord with competent clinical judgment. In structural terms, a “happy” person is one in whom important aspects of the Parent, the Adult, and the Child are all syntonic with each other….The following anecdote illustrates the structure of the “happy” personality carried to its logical end: A young man came home one day and announced to his mother: “I’m so happy! I’ve just been promoted!” His mother congratulated him, and as she got out the bottle of wine she had been saving for such an occasion, she asked him what his new appointment was. ‘This morning,” said the young man, “I was only a guard at the concentration camp, but tonight I’m the new commandant!” “Very good, my son,” said his mother, “see how well I’ve brought you up!” In this case, Parent, Adult, and Child were all interested in and gratified by his career, so that he met the requirements for “happiness.” He fulfilled his mother’s ambitions for him with patriotic rationality while obtaining gratification of his archaic sadism. In this light, it is not so surprising that in real life many of these people were able to enjoy good music and literature in their leisure hours. This distasteful example raises some serious questions about certain naive attitudes concerning the relationship between happiness, virtue, and usefulness, including the Greek aspect of “good workmanship.” It is also an effective illustration for people who want to know “how to raise children” but cannot specify clearly what they want to raise them to be. It is not enough to want to raise them to be “happy.