Creep Related Quotes

Bad is not an absolute, but a relative term. Ask the robber who used the cash he stole to feed his infant; the rapist who was sexually abused as a child; the kidnapper who truly believed he was saving a life. And just because you break the law doesn't mean you have intentionally crossed the line into evil. Sometimes the line creeps up on you, and before you know it, you're standing on the other side.

I can explain myself: If you want to be safe, walk in the middle of the street. I’m not joking. You’ve been told to look both ways before crossing the street, and the sidewalk is your friend, right? Wrong. I’ve spent years walking sidewalks at night. I’ve looked around me when it was dark, when there were men following me, creeping out of alleyways, attempting to goad me into speaking to them and shouting obscenities at me when I wouldn’t, and I suddenly realised that the only place left to go was the middle of street. But why would I risk it? Because the odds are in my favour. In the States, someone is killed in a car accident on average every 12.5 minutes, while someone is raped on average every 2.5 minutes. Even when factoring in that, one, I am generously including ALL car-related accidents and not just those involving accidents, and two, that the vast majorities of rapes still go unreported […] And, thus, this is now the way I live my life: out in the open, in the middle of everything, because the middle of the street is actually the safest place to walk.

I already knew it was related to blinding the GODs, those ever present sentinels above that creep me out more than if it was an actual deity watching my every move.

After experiencing life in Nazi Germany, Thomas Wolfe wrote, “Here was an entire nation … infested with the contagion of an ever-present fear. It was a kind of creeping paralysis which twisted and blighted all human relations.

Todd, trust math. As in Matics, Math E. First-order predicate logic. Never fail you. Quantities and their relation. Rates of change. The vital statistics of God or equivalent. When all else fails. When the boulder's slid all the way back to the bottom. When the headless are blaming. When you do not know your way about. You can fall back and regroup around math. Whose truth is deductive truth. Independent of sense or emotionality. The syllogism. The identity. Modus Tollens. Transitivity. Heaven's theme song. The night light on life's dark wall, late at night. Heaven's recipe book. The hydrogen spiral. The methane, ammonia, H2O. Nucleic acids. A and G, T and C. The creeping inevibatility. Caius is mortal. Math is not mortal. What it is is: listen: it's true.

It provides the police with something to do, and as junkies and potheads are relatively easy to apprehend because they have to take so many chances to get hold of their drugs, a heroic police can make spectacular arrests, lawyers can do a brisk business, judges can make speeches, the big pedlars can make a fortune, the tabloids can sell millions of copies. John Citizen can sit back feeling exonerated and watch evil get its deserts. That's the junk scene, man. Everyone gets something out of it except the junkie. If he's lucky he can creep round the corner and get a fix. But it wasn't the junk that made him creep.

He gasped in despair while he wrote to her knowing everything is going to end. He: Why did you ruin my image in front of your mother and family though I wasn't the bad guy? She replied Coldly: I acted childish and took revenge, I wanted to end this relation. He kept asking all that she accused him of. She kept admitting false allegations, something kept breaking inside him. Silence kept creeping into him, sorrow enveloped his soul and tears fell of his eyes for he knew all had ended.

I used to think, that when my old inner demons started creeping back into my life, that it was a sign of failure or moral weakness. But the saints have shown me that part of the human condition is to struggle with the same sins and suffering over and over again. Once I accepted the fact that I’d probably always have to be on guard against spiritual attacks related to food and my weight, I began to really recover.

This was the last time I ever saw my mother alive. Just the same, this picture gets all mixed up in my mind with pictures I had of her when she was younger. The way I always see her is the way she used to be on Sunday afternoon, say, when the old folks were talking after the big Sunday dinner. I always see her wearing pale blue. She'd be sitting on the sofa. And my father would be sitting in the easy chair, not far from her. And the living room would be full of church folks and relatives. There they sit, in chairs all around the living room, and the night is creeping up outside, but nobody knows it yet. You can see the darkness growing against the windowpanes and you hear the street noises every now and again, or maybe the jangling beat of a tambourine from one of the churches close by, but it's real quiet in the room. For a moment nobody's talking, but every face looks darkening, like the sky outside. And my mother rocks a little from the waist, and my father's eyes are closed. Everyone is looking at something a child can't see. For a minute they've forgotten the children. Maybe a kid is lying on the rug, half asleep. Maybe somebody's got a kid in his lap and is absent-mindedly stroking the kid's head. Maybe there's a kid, quiet and big-eyed, curled up in a big chair in the corner. The silence, the darkness coming, and the darkness in the faces frighten the child obscurely. He hopes that the hand which strokes his forehead will never stop-- will never die. He hopes that there will never come a time when the old folks won't be sitting around the living room, talking about where they've come from, and what they've seen, and what's happened to them and their kinfolk. But something deep and watchful in the child knows that this is bound to end, is already ending. In a moment someone will get up and turn on the light. Then the old folks will remember the children and they won't talk anymore that day. And when light fills the room, the child is filled with darkness. He knows that every time this happens he's moved just a little closer to that darkness outside. The darkness outside is what the old folks have been talking about. It's what they've come from. It's what they endure. The child knows that they won't talk anymore because if he knows too much about what's happened to them, he'll know too much too soon, about what's going to happen to him.

This creep phenomenon applies directly to how we now relate to comfort, said Levari. Call it comfort creep. When a new comfort is introduced, we adapt to it and our old comforts become unacceptable. Today’s comfort is tomorrow’s discomfort. This leads to a new level of what’s considered comfortable.

It’s a Wonderful Life has always made her uneasy. She can relate to George Bailey at the beginning of the film, but by the end he strikes her as someone with a serious bipolar condition who’s arrived at the manic part of his cycle. She has even wondered if, after the movie ends, he creeps out of bed and murders his whole family.

The relations between us in those latter days were peculiar. He was a man of habits, narrow and concentrated habits, and I had become one of them. As an institution I was like the violin, the shag tobacco, the old black pipe, the index books, and others perhaps less excusable. When it was a case of active work and a comrade was needed upon whose nerve he could place some reliance, my role was obvious. But apart from this I had uses. I was a whetstone for his mind. I stimulated him. He liked to think aloud in my presence. His remarks could hardly be said to be made to me--many of them would have been as appropriately addressed to his bedstead--but none the less, having formed the habit, it had become in some way helpful that I should register and interject. If I irritated him by a certain methodical slowness in my mentality, that irritation served only to make his own flame-like intuitions and impressions flash up the more vividly and swiftly. Such was my humble role in our alliance.

Willie said fathers were overrated, that my father could be one of thousands, most likely some rotten crotch creep that loved clip-on ties. She said I should forget about it. But I didn’t forget about it. I couldn’t. So the game continued, and for years I added names to the list, imagining that 50 percent of me was somehow respectable instead of rotten. And creepy was certainly relative. After all, what was creepier, a man who loved clip-on ties or a girl who kept a log of fantasy fathers hidden in her desk drawer?

Thomas Wolfe wrote, “Here was an entire nation … infested with the contagion of an ever-present fear. It was a kind of creeping paralysis which twisted and blighted all human relations.

Holly has been a movie buff all her life and has found things to enjoy even in films the critics have roasted (she believes, for example, that Stallone’s Cobra is woefully underestimated), but It’s a Wonderful Life has always made her uneasy. She can relate to George Bailey at the beginning of the film, but by the end he strikes her as someone with a serious bipolar condition who’s arrived at the manic part of his cycle. She has even wondered if, after the movie ends, he creeps out of bed and murders his whole family.

Henry,' at last said one, again dipping the spoon into the flaming spirit, 'hast thou read Hoffman?' 'I should think so,' said Henry. 'What think you of him?' 'Why, that he writes admirably; and, moreover, what is more admirable - in such a manner that you see at once he almost believes that which he relates. As for me, I know very well that when I read him of a dark night, I am obliged to creep to bed without shutting my book, and without daring to look behind me.' 'Indeed; then you love the terrible and fantastic?' 'I do,' said Henry. ("The Dead Man's Story

A common story had begun to circulate: One man telephones another and in the course of their conversation happens to ask, “How is Uncle Adolf?” Soon afterward the secret police appear at his door and insist that he prove that he really does have an Uncle Adolf and that the question was not in fact a coded reference to Hitler. Germans grew reluctant to stay in communal ski lodges, fearing they might talk in their sleep. They postponed surgeries because of the lip-loosening effects of anesthetic. Dreams reflected the ambient anxiety. One German dreamed that an SA man came to his home and opened the door to his oven, which then repeated every negative remark the household had made against the government. After experiencing life in Nazi Germany, Thomas Wolfe wrote, “Here was an entire nation … infested with the contagion of an ever-present fear. It was a kind of creeping paralysis which twisted and blighted all human relations.

It is the voice of everyday people, rather than of a self-conscious 'artist', that we hear in Caedmon's Hymn, and in such texts as Deor's Lament (also known simply as Deor) or The Seafarer. These reflect ordinary human experience and are told in the first person. They make the reader or hearer relate directly with the narratorial 'I', and frequently contain intertextual references to religious texts. Although they express a faith in God, only Caedmon's Hymn is an overtly religious piece. Already we can notice one or two conventions creeping in; ways of writing which will be found again and again in later works. One of these is the use of the first-person speaker who narrates his experience, inviting the reader or listener to identify with him and sympathise with his feelings.

Hello." Her mood deflated as if she'd been pricked with a pin. "Alan." "Shelby." She struggled not to be moved by the quiet,serious tone that should never have moved her.She liked men with a laugh in their voice. "Alan, this has to stop." "Does it? It hasn't even started." "Alan-" She tried to remember her decision to be firm. "I mean it. You have to stop sending me things. You're only wasting your time." "I have a bit to spare," he said mildly. "How was your week?" "Busy.Listen,I-" "I missed you." The simple statement threw the rest of her lecture into oblivion. "Alan, don't -" "Everyday," he continued. "Every night. Have you been to Boston, Shelby?" "Uh...yes," she managed, busy fighting off the weakness creeping into her. Helplessly she stared up at the balloons. How could she fight something so insubstantial it floated? "I'd like to take you there in the fall, when it smells of damp leaves and smoke." Shelby told herself her heart was not fluttering. "Alan, I didn't call to talk about Boston.Now,to put it in very simple terms,I want you to stop calling me, I want you to stop dropping by, and -" Her voice began to rise in frustration as she pictured him listening with that patient, serious smile and calm eyes. "I want you to stop sending me balloons and pigs and everything! Is that clear?" "Perfectly.Spend the day with me." Did the man ever stop being patient? She couldn't abide patient men. "For God's sake, Alan!" "We'll call it an experimental outing," he suggested in the same even tone. "Not a date." "No!" she said, barely choking back a laugh. Couldn't abide it, she tried to remember.She preferred the flashy, the freewheeling. "No,no,no!" "Not bureaucratic enough." His voice was so calm,so...so senatorial, she decided, she wanted to scream. But the scream bubbled perilously close to another laugh. "All right, let me think-a standard daytime expedition for furthering amiable relations between opposing clans." "You're trying to be charming again," Shelby muttered. "Am I succeeding?

If only every member of the family could have grown as straight and strong as Ann Garrity's beech tree. But as fate and genetics would have it, both sides of Fred and Alice Springsteen's lineage came with a shadow history of fractured souls. The drinkers and the failures, the wild-eyed, the ones who crumbled inside of themselves until they vanished altogether. These were the relatives who lived in rooms you didn't enter. Their stories were the ones that mustn't be told. They inspired the silence that both secreted and concentrated the poison in the family blood. Doug could already sense the venom creeping within himself.

So much of what my generation had been promised disintegrated at our touch. Consider the friend, a painter of seascapes, who dreamed of affording waterfront property. On the day the levees broke, the Gulf flooded her studio and painted her walls with costly oils. Consider the friend who worked for six years at a company he hated on the promise of a sabbatical, only to be let go. The friend who complained about family reunions and lost every relative over the age of fifty to a virus. The friend who saved up to invest in a fund and saw her money dissolve like sugar on the tongues of bankers who barely got a scolding from the SEC. The life we'd been promised was a scam, the world a scam, the whole goddamn play a scam and there seemed nothing to do but burn it down as rioters did in Paris, New York, Nairobi—and then creep back through the embers because what other choice did we have?

The dangerously clear logic of the Negro’s position will more and more loudly assert itself in that day when increasing wealth and more intricate social organization preclude the South from being, as it so largely is, simply an armed camp for intimidating black folk. Such waste of energy cannot be spared if the South is to catch up with civilization. And as the black third of the land grows in thrift and skill, unless skilfully guided in its larger philosophy, it must more and more brood over the red past and the creeping, crooked present, until it grasps a gospel of revolt and revenge and throws its new-found energies athwart the current of advance. Even to-day the masses of the Negroes see all too clearly the anomalies of their position and the moral crookedness of yours. You may marshal strong indictments against them, but their counter-cries, lacking though they be in formal logic, have burning truths within them which you may not wholly ignore, O Southern Gentlemen!

Streamline Your Focus Instead of Jumping From Unfinished Project to Unfinished Project Although it seems contradictory, anxiety-related perfectionism can cause people to persist too long on some tasks and leave other projects unfinished. Perfectionists who are intolerant of uncertainty often jump from project to project. They might start multiple business plans, grant proposals, job applications, movie scripts, stand-up routines, craft projects, or novels, and not finish any of them. They may sour quickly on an idea when their self-doubt starts to creep in rather than stay with the idea long enough to realistically judge it’s potential. If you bounce from idea to idea, it could very well be because it’s hard for you to tolerate your uncertainty about whether the idea you’re working on is going to pan out. If you have a habit of not finishing things, you’re likely to be better off sticking with a project and finishing it, instead of jumping to another project when you start to feel unsure. To help you be less tempted to jump around, reduce your exposure to excessive information and alternatives.

Bigotry disturbs me, too," I said, "but prejudice and segregation alone do not constitute the root of all evil. There are many nonracial elements common to humanity as a whole that create problems from the cradle to the grave regardless of race, creed, color, or previous condition of servitude." "But when you add a black face to all that," said Simple, "you have problem's mammy. White folks may be unemployed in this American country, but they get the first chance at the first jobs that open up. Besides, they get seniority. Maybe some white folks cannot read or write, but if they want to go to Ole Miss to learn to read or write, they can go without the President calling up the United States Army to protect them. Sure, white folks gets sick, but they don't have to creep in the back door of the hospital down South for treatment like we does. And when they get old, white folks have got more well-off sons and daughters to take care of them than colored folks have. Most old white folks when they get sick can suffer in comfort, and when they die they can get buried without going in debt. Colored folks, most in generally, do not have it so easy. I know because I am one.

I want to end here with the most common and least understood sexual problem. So ordinary is this problem, so likely are you to suffer from it, that it usually goes unnoticed. It doesn't even have a name. The writer Robertson Davies dubs it acedia. “Acedia” used to be reckoned a sin, one of the seven deadly sins, in fact. Medieval theologians translated it as “sloth,” but it is not physical torpor that makes acedia so deadly. It is the torpor of the soul, the indifference that creeps up on us as we age and grow accustomed to those we love, that poisons so much of adult life. As we fight our way out of the problems of adolescence and early adulthood, we often notice that the defeats and setbacks that troubled us in our youth are no longer as agonizing. This comes as welcome relief, but it has a cost. Whatever buffers us from the turmoil and pain of loss also buffers us from feeling joy. It is easy to mistake the indifference that creeps over us with age and experience for the growth of wisdom. Indifference is not wisdom. It is acedia. The symptom of this condition that concerns me is the waning of sexual attraction that so commonly comes between lovers once they settle down with each other. The sad fact is that the passionate attraction that so consumed them when they first courted dies down as they get to know each other well. In time, it becomes an ember; often, an ash. Within a few years, the sexual passion goes out of most marriages, and many partners start to look elsewhere to rekindle this joyous side of life. This is easy to do with a new lover, but acedia will not be denied, and the whole cycle happens again. This is the stuff of much of modern divorce, and this is the sexual disorder you are most likely to experience call it a disorder because it meets the defining criterion of a disorder: like transsexuality or S-M or impotence, it grossly impairs sexual, affectionate relations between two people who used to have them. Researchers and therapists have not seen fit to mount an attack on acedia. You will find it in no one’s nosology, on no foundation's priority list of problems to solve, in no government mental health budget. It is consigned to the innards of women's magazines and to trashy “how to keep your man” paperbacks. Acedia is looked upon with acceptance and indifference by those who might actually discover how it works and how to cure it. It is acedia I wish to single out as the most painful, the most costly, the most mysterious, and the least understood of the sexual disorders. And therefore the most urgent.

Sara,” she said, “do you think you can bear living here?” Sara looked round also. “If I pretend it’s quite different, I can,” she answered; “or if I pretend it is a place in a story.” She spoke slowly. Her imagination was beginning to work for her. It had not worked for her at all since her troubles had come upon her. She had felt as if it had been stunned. “Other people have lived in worse places. Think of the Count of Monte Cristo in the dungeons of the Château d’If. And think of the people in the Bastille!” “The Bastille,” half whispered Ermengarde, watching her and beginning to be fascinated. She remembered stories of the French Revolution which Sara had been able to fix in her mind by her dramatic relation of them. No one but Sara could have done it. A well-known glow came into Sara’s eyes. “Yes,” she said, hugging her knees, “that will be a good place to pretend about. I am a prisoner in the Bastille. I have been here for years and years--and years; and everybody has forgotten about me. Miss Minchin is the jailer--and Beck”--a sudden light adding itself to the glow in her eyes--“Becky is the prisoner in the next cell.” She turned to Ermengarde, looking quite like the old Sara. “I shall pretend that,” she said; “and it will be a great comfort.” Ermengarde was at once enraptured and awed. “And will you tell me all about it?” she said. “May I creep up here at night, whenever it is safe, and hear the things you have made up in the day? It will seem as if we were more ‘best friends’ than ever.” “Yes,” answered Sara, nodding. “Adversity tries people, and mine has tried you and proved how nice you are.

In fact, properly speaking, no parish priest has any convictions on politics. At the back of his mind, he regards the state as an enemy that has usurped the temporal power of the Pope. Being an enemy, the state must be exploited as much as possible and without any qualms of conscience. Because of this innate and perhaps unconscious hostility to the state as an institution, the parish priest cannot see that it is the duty of a citizen to endeavour to make political life as morally clean as possible. He cannot see that the community as a whole must always come into the forefront of every citizen's political consciousness and that personal interests must be sacrificed to the interests of the nation. No. The parish priest regards himself as the commander of his parish, which he is holding for His Majesty the Pope. Between himself and the Pope there is the Bishop, acting, so to speak, as the Divisional Commander. As far as the Civil Power is concerned, it is a semi-hostile force which must be kept in check, kept in tow, intrigued against and exploited, until that glorious day when the Vicar of Christ again is restored to his proper position as the ruler of the earth and the wearer of the Imperial crown. This point of view helps the parish priest to adopt a very cold-blooded attitude towards Irish politics. He is merely either for or against the government. If he has a relative in a government position, he is in favour of the government. If he has a relative who wants a position and cannot get it, then he is against the government. But his support of the government is very precarious and he makes many visits to Dublin and creeps up back stairs into ministerial offices, cajoling and threatening. He is most commonly seen making a cautious approach to the Education Office, where he has all sorts of complaints to lodge and all sorts of suggestions to make. Every book recommended by the education authorities for the schools is examined by him, and if he finds a single idea in any of them that might be likely to inspire thought of passion, then he is up in arms at once. Like an army of black beetles on the march, he and his countless brothers invade Dublin and lay siege to the official responsible. Woe to that man.

Related: if someone says “I’m not going to hurt you” or “I’m not a creep,” they probably are. Noncreeps don’t feel the need to say it all the time. Never

The Bombay Chronicle asked Mohandas Gandhi what he thought of the fact that the United States was now in the war. It was December 20, 1941. 'I cannot welcome this entry of America,' Gandhi said. 'By her territorial vastness, amazing energy, unrivalled financial status and owing to the composite character of her people she is the one country which could have saved the world from the unthinkable butchery that is going on.' Now, he said, there was no powerful nation left to mediate and bring about the peace that all peoples wanted. 'It is a strange phenomenon,' he said, 'that the human wish is paralysed by the creeping effect of the war fever.' Churchill wrote a memo to the chiefs of staff on the future conduct of the war. 'The burning of Japanese cities by incendiary bombs will bring home in a most effective way to the people of Japan the dangers of the course to which they have committed themselves,' he wrote. It was December 20, 1941. Life Magazine published an article on how to tell a Japanese person from a Chinese person. It was December 22, 1941. Chinese people have finely bridged noses and parchment-yellow skin, and they are relatively tall and slenderly built, the article said. Japanese people, on the other hand, have pug noses and squat builds, betraying their aboriginal ancestry. 'The modern Jap is the descendant of Mongoloids who invaded the Japanese archipelago back in the mists of prehistory, and of the native aborigines who possessed the islands before them, Life explained. The picture next to the article was of the Japanese premier, Hideki Tojo. In the Lodz ghetto, trucks began taking the Gypsies away. They went to Chelmno, the new death camp, where they were killed with exhaust gases and buried. It was just before Christmas 1941.

Some anti-2A advocates (who simultaneously lecture people of faith) themselves have faith that firearms are magical creatures who discriminately creep around wealthy white schools and neighborhoods to shoot up people. When this happens in places like Chicago or Detroit it’s called “gangs” or “drug-related violence,” but everywhere else it’s called “an epidemic” of inanimate objects causing destruction.

Madness is an insidious disease. We do not see the danger until it is too late. It creeps into the cracks and crevices of the mind and makes itself at home, like carpenter ants in the framing of a home. We do not know the floor has rotted away until one ill-timed step destroys the façade of normalcy. But carpenter ants do not destroy a home. They change it. As matter cannot be destroyed, they consume the structures we have built and rearrange it for their own use. While a home beset by such insects might seem uninhabitable for those who look at the situation from the outside, to the ants it was the intended outcome. We might inspect the foundation and find it derelict and dilapidated. We might scoff and say that anyone who lives within such a place is idiotic, and that they should have not neglected it in such a way. And, in extreme cases, they should move. Consider this metaphor in relation to one’s mind. That place in which we spend the entirety of our mortal lives. What happens when your home is beset by insects then? One cannot move out of one’s own mind, try as we might. We are trapped within these structures of ours, for better or worse and come what may. We must make do with what we are given and what we have left. Whereas you or I in our daily lives might seek a new homestead in such an infestation, in this labyrinth of the psyche, we cannot. There are different ways that a consciousness, once gnawed and riddled with holes, might come to adapt to such a state of being. Consider three men with this dilemma, if you will. The first man may seek to repair the damage—replace the eaten portions and shore up the foundations. This man is pragmatic, but shortsighted. He treats the symptoms, but not the cause. The second may seek to exterminate the infestation—to seek the illness at the root and rip it out. This man is wise, but must need act quickly before the house collapses around him. The third man merely laughs—he accepts his new state of being and does nothing to repair his home. He declares himself King of the Ants, lifts up hammer and sledge, and tears the remaining walls apart with his own two hands. You might think that man the fool. You might think him a harmless, laughing lunatic. It is a mistake that leads to ruin. For that man is the most dangerous of them all. -M. L. Harrow

This tendency, which psychologists call creeping determinism, is related to the better-known phenomenon of hindsight bias, the after-the-fact tendency to think that we “knew it all along.

the demon of fear of events, with its fur bristling in anticipation of a caress; the demon of worldly piety, which lifts itself up by creeping like ivy; the demon of proud science, hiding its horns beneath a university mortarboard; the demon of quick-tempered strength that is incapable of enduring the least vexation; the demon of bad counsel, that tells you all the tricks by which to climb the rungs of hell; the demon of artificial intelligence, that believes that thought is perfected not in praise but in calculation; the demon of the wisdom of spirituality websites, which provide you with “well-being, interior freedom, harmony, and serenity in everyday life” by assuring you that you are the reincarnation of an empress and that your boss is only an illusion. Our Mary, who is neither a saint nor a virgin, had all it would take to succeed in high society. No such luck, or perhaps by the grace of God, whichever you prefer: there she was, deprived of the seven keys to success and commanded by the Risen Lord to relate an impossible story to a bunch of dullards. To

Another extremely important factor that never gets discussed in relation to the “obesity epidemic” is dieting; as we’ll discuss in Chapter 3, intentional weight-loss efforts have been shown to cause long-term weight gain for up to two-thirds of the people who embark on them. So if the national average weight was creeping up over the years, it’s a good bet that dieting was at least partly responsible for the increase.

before a victim of a scam will inch back from the precipice, he or she needs to feel respected and supported. Helpful relatives and friends can encourage the person to talk about his or her values and how those values influenced what happened while they listen uncritically. Instead of irritably asking “How could you possibly have listened to that creep?” you say, “Tell me what appealed to you about the guy that made you trust him.

The way I always see her is the way she used to be on a Sunday afternoon, say, when the old folks were talking after the big Sunday dinner. I always see her wearing pale blue. She’d be sitting on the sofa. And my father would be sitting in the easy chair, not far from her. And the living room would be full of church folks and relatives. There they sit, in chairs all around the living room, and the night is creeping up outside, but nobody knows it yet. You can see the darkness growing against the windowpanes and you hear the street noises every now and again, or maybe the jangling beat of a tambourine from one of the churches close by, but it’s real quiet in the room. For a moment nobody’s talking, but every face looks darkening, like the sky outside. And my mother rocks a little from the waist, and my father’s eyes are closed. Everyone is looking at something a child can’t see. For a minute they’ve forgotten the children. Maybe a kid is lying on the rug, half asleep. Maybe somebody’s got a kid in his lap and is absent-mindedly stroking the kid’s head. Maybe there’s a kid, quiet and big-eyed, curled up in a big chair in the corner. The silence, the darkness coming, and the darkness in the faces frightens the child obscurely. He hopes that the hand which strokes his forehead will never stop—will never die. He hopes that there will never come a time when the old folks won’t be sitting around the living room, talking about where they’ve come from, and what they’ve seen, and what’s happened to them and their kinfolk. But something deep and watchful in the child knows that this is bound to end, is already ending. In a moment someone will get up and turn on the light. Then the old folks will remember the children and they won’t talk any more that day. And when light fills the room, the child is filled with darkness. He knows that every time this happens he’s moved just a little closer to that darkness outside. The darkness outside is what the old folks have been talking about. It’s what they’ve come from. It’s what they endure. The child knows that they won’t talk any more because if he knows too much about what’s happened to them, he’ll know too much too soon, about what’s going to happen to him.

He called this “prevalence-induced concept change.” Essentially “problem creep.” It explains that as we experience fewer problems, we don’t become more satisfied. We just lower our threshold for what we consider a problem. We end up with the same number of troubles. Except our new problems are progressively more hollow. So Levari got to the heart of why many people can find an issue in nearly any situation, no matter how good we can have it relative to the grand sweep of humanity. We are always moving the goalpost. There is, quite literally, a scientific basis for first-world problems.

Rich Roll said you have to be more afraid of your current situation than you are afraid of change. I am sure we all can relate to events that crept up on us and forced us to make changes. The good news is that you don't have to wait until things creep up on you. You don't have to wait until the negative 1% adds up over time. You can change your state now.

This tendency, which psychologists call creeping determinism, is related to the better-known phenomenon of hindsight bias, the after-the-fact tendency to think that we “knew it all along.” In

Any memories of other women were banished permanently from his mind... there was only Evie, her red hair streaming and curling over his stomach and thighs, her playful fingers and frolicsome mouth causing him an agony of pleasure like nothing he had ever felt before. When he could no longer hold back his groans, she climbed over him carefully, straddling him, crawling up his body slowly like a sun-warmed lioness. He had one glimpse of her flushed face before she sought his mouth with teasing, sucking kisses. The rosy tips of her breasts dragged through the hair on his chest... she rubbed herself against him, purring with satisfaction at the hard warmth of the male body beneath her. His breath snagged in his throat as he felt her hand slip between their hips. He was so aroused that she had to gently pull his sex away from his stomach before she could fit it between her thighs. The crisp red curls of her mound tickled his exquisitely sensitive skin as she guided him between the hot folds of her body. "No," Sebastian managed, recalling the bet. "Not now. Evie, no---" "Oh, stop protesting. I didn't make nearly this much of a fuss after our wedding, and I was a virgin." "But I don't want---oh God. Holy Mother of God---" She had pushed the head of his sex into her entrance, the sweet flesh so snug and soft that it took his breath away. Evie writhed a little, her hand still grasping the length of his organ as she tried to guide him deeper. Seeing the difficulty she was having in accommodating him caused him to swell even harder, his entire body flushed with prickling excitement. And then came the slow, miraculous slide, hardness within softness. Sebastian's head fell back to the pillow, his eyes drowsy with intense desire as he stared up into her face. Evie made a little satisfied hum in her throat, her eyes tightly closed as she concentrated on taking him deeper. She moved carefully, too inexperienced to find or sustain a rhythm. Sebastian had always been relatively quiet in his passion, but as her lush body lifted and settled, deepening his penetration, and his cock was gripped and stroked by her wet depths, he heard himself muttering endearments, pleas, sex words, love words. Somehow he coaxed her to lean farther over him, resting more of her body against his, adjusting the angle between them. Evie resisted briefly, fearing she would hurt him, but he took her head in his hands. "Yes," he whispered shakily. "Do it this way. Sweetheart. Move on me... yes..." As Evie felt the difference in their position, the increased friction against the tingling peak of her sex, her eyes widened. "Oh," she breathed, and then inhaled sharply. "Oh, that's so---" She broke off as he set a rhythm, nudging deeper, filling her with steady strokes. The entire world dwindled to the place where he invaded her, their most sensitive flesh joined. Evie's long auburn lashes lowered to her cheeks, concealing her unfocused gaze. Sebastian watched a pink flush creep over her face. He was suspended in wonder, suffused with vehement tenderness as he used his body to pleasure hers. "Kiss me," he said in a guttural whisper, and guided her swollen lips to his, slowly ravishing her mouth with his tongue. She sobbed and shuddered with release, her hips bearing greedily against his as she took his full length. The rim of her sex clamped tightly around him, and Sebastian gave himself up to the squeezing, enticing, pulsing flesh, letting her pull the ecstasy from him in great voluptuous surges. As she relaxed over him, trying to catch her breath, he drew his hands over her damp back, his fingertips gently inquiring as they traveled to the plump curve of her bottom. To his delight, she squirmed and tightened around him in helpless response. If he had his usual strength... oh, the things he would have done to her...

You need to take a deep breath and calm down. Can you ask a relative to come and stay with you?" Welling asked.

BACK AT THE railway station, Ivan Grigoryevich began to feel that there was no point in wandering about Leningrad any longer. He stood inside the cold, high building and pondered. And it is possible that one or two of the people who passed the gloomy old man looking up at the black departures board may have thought, ‘There – a Russian from the camps, a man at a crossroads, contemplating, choosing which path to follow.’ But he was not choosing a path; he was thinking. During the course of his life dozens of interrogators had understood that he was neither a monarchist, nor a Social Revolutionary, nor a Social Democrat; that he had never been part of either the Trotskyist or the Bukharinist opposition. He had never been an Orthodox Christian or an Old Believer; nor was he a Seventh Day Adventist. There in the station, thinking about the painful days he had just spent in Moscow and Leningrad, he remembered a conversation with a tsarist artillery general who had at one time slept next to him on the bed boards of a camp barrack. The old man had said, ‘I’m not leaving the camp to go anywhere else. It’s warm in here. There are people I know. Now and again someone gives me a lump of sugar, or a bit of pie from a food parcel.’ He had met such old men more than once. They had lost all desire to leave the camp. It was their home. They were fed at regular hours. Kind comrades sometimes gave them little scraps. There was the warmth of the stove. Where indeed were they to go? In the calcified depths of their hearts some of them stored memories of the brilliance of the chandeliers in the palaces of Tsarskoye Selo,37 or of the winter sun in Nice. Others remembered their neighbour, Mendeleyev, coming round to drink tea with them; or they remembered Scriabin, Repin or the young Blok. Others preserved, beneath ash that was still warm, the memories of Plekhanov, Gershuni and Trigoni, of friends of the great Zhelyabov. There had been instances of old men being released from a camp and asking to be readmitted. The whirl of life outside had knocked them off their feet. Their legs were weak and trembling, and they had been terrified by the cold and the solitude of the vast cities. Now Ivan Grigoryevich felt like going back again behind the barbed wire himself. He wanted to seek out those who had grown so accustomed to their barrack stoves, so at home with their warm rags and their bowls of thin gruel. He wanted to say to them, ‘Yes, freedom really is terrifying.’ And he would have told these frail old men how he had visited a close relative, how he had stood outside the home of the woman he loved, how he had bumped into a comrade from his student days who had offered to help him. And then he would have gone on to say to these old men of the camps that there is no higher happiness than to leave the camp, even blind and legless, to creep out of the camp on one’s stomach and die – even only ten yards from that accursed barbed w

Women are never in relative safety, you moron. We train to watch out for danger from girlhood. Spoiler alert: the danger is menfolk. Dark streets and parking lots to us are like the wilds for you. Trust me, she knows when hidden eyes are on her. Look at her. She keeps looking around. I bet there are some power-tripping creeps with wandering hands in the Mages’ Guild.

If I owe a person money, and cannot pay him, and he threatens to put me in prison, another person can take the debt upon himself, and pay it for me. But if I have committed a crime, every circumstance of the case is changed. Moral justice cannot take the innocent for the guilty even if the innocent would offer itself. To suppose justice to do this, is to destroy the principles of its existence, which is the thing itself. It is then no longer justice. It is indiscriminate revenge. This single reflection will show that the doctrine of redemption is founded on a mere pecuniary idea corresponding to that of a debt which another person might pay; and as this pecuniary idea corresponds again with the system of second redemptions, obtained through the means of money given to the church for pardons, the probability is that the same persons fabricated both the one and the other of those theories; and that, in truth, there is no such thing as redemption; that it is fabulous; and that man stands in the same relative condition with his Maker he ever did stand, since man existed; and that it is his greatest consolation to think so. Let him believe this, and he will live more consistently and morally, than by any other system. It is by his being taught to contemplate himself as an out-law, as an out-cast, as a beggar, as a mumper, as one thrown as it were on a dunghill, at an immense distance from his Creator, and who must make his approaches by creeping, and cringing to intermediate beings, that he conceives either a contemptuous disregard for everything under the name of religion, or becomes indifferent, or turns what he calls devout. In the latter case, he consumes his life in grief, or the affection of it. His prayers are reproaches. His humility is ingratitude. He calls himself a worm, and the fertile earth a dunghill; and all the blessings of life by the thankless name of vanities. He despises the choicest gift of God to man, the GIFT OF REASON; and having endeavored to force upon himself the belief of a system against which reason revolts, he ungratefully calls it human reason, as if man could give reason to himself. Yet, with all this strange appearance of humility, and this contempt for human reason, he ventures into the boldest presumptions. He finds fault with everything. His selfishness is never satisfied; his ingratitude is never at an end. He takes on himself to direct the Almighty what to do, even in the government of the universe. He prays dictatorially. When it is sunshine, he prays for rain, and when it is rain, he prays for sunshine. He follows the same idea in everything that he prays for; for what is the amount of all his prayers, but an attempt to make the Almighty change his mind, and act otherwise than he does? It is as if he were to say - thou knowest not so well as I.

At the personal level, we need to invest in our own health and well-being, as well as in our abilities, if we are to contribute competently to the cause. More than that, we also need to continually remind ourselves of the importance of suffering, in healthy and sustainable ways, as our minds otherwise tend to creep back into the homeostatic equilibrium they evolved to be caught up in relatively petty thoughts and pursuits. We might here find inspiration in ancient traditions, such as Buddhism, in which practices aimed to remind us of the reality and importance of suffering have been cultivated over millennia. Such practices include "loving-kindness meditation" and "compassion meditation", in which one wishes others happiness and relief from suffering. Research suggests that these meditation practices not only increase compassionate responses to suffering, but that they also help to increase life satisfaction and reduce depressive symptoms for the practitioner, as well as to foster better coping mechanisms and increased positive affect in the face of suffering.

Apparently it goes along with his alpha persona to have a servant, to be sort of the Leporello to his Don Giovanni, if you know opera at all. Actually Bill is a good guy and I think Don Giovanni wasn’t. What the hell is that opera about? Don Giovanni always struck me as a creep, and I always wondered what it meant that a guy like that could be the hero of the story and we’d all just go along like it’s nothing. It’s the same way with Clint Eastwood. There’s something fucked up going on and it’s related to being a man, it’s not just about opera.