Sad Participate Quotes

I don’t know if I will have the time to write any more letters, because I might be too busy trying to participate. So, if this does end up being the last letter, I just want you to know that I was in a bad place before I started high school, and you helped me. Even if you didn’t know what I was talking about, or know someone who’s gone through it, you made me not feel alone. Because I know there are people who say all these things don’t happen. And there are people who forget what it’s like to be sixteen when they turn seventeen. I know these will all be stories some day, and our pictures will become old photographs. We all become somebody’s mom or dad. But right now, these moments are not stories. This is happening. I am here, and I am looking at her. And she is so beautiful. I can see it. This one moment when you know you’re not a sad story. You are alive. And you stand up and see the lights on the buildings and everything that makes you wonder. And you’re listening to that song, and that drive with the people who you love most in this world. And in this moment, I swear, we are infinite.

I was with them for all of it, but more like an echo than a participant.

For the first time in years, he felt the deep sadness of exile, knowing that he was alone here, an outsider, and too alert to the ironies, the niceties, the manners, and indeed, the morals to be able to participate.

Many codependents, at some time in their lives, were true victims—of someone’s abuse, neglect, abandonment, alcoholism, or any number of situations that can victimize people. We were, at some time, truly helpless to protect ourselves or solve our problems. Something came our way, something we didn’t ask for, and it hurt us terribly. That is sad, truly sad. But an even sadder fact is that many of us codependents began to see ourselves as victims. Our painful history repeats itself. As caretakers, we allow people to victimize us, and we participate in our victimization by perpetually rescuing people. Rescuing or caretaking is not an act of love.

I will not join the rat race because I'm not a rat. And I will not blindly follow a specific faith because I'm not a bat. The only race I'll take part in is for humans being humane. It's called the human race, and sadly it's got the least participants.

When you feel sad, you are participating in a venerable experience, to which I, this monument, am dedicated. Your sense of loss and disappointment, of frustrated hopes and grief at your own inadequacy, elevate you to serious company. Do not ignore of throw away your grief

And occasionally I became very sad over that happiness, because I was well aware it couldn’t last. I wasn’t meant to exist in the lap of plenty and ease; I needed torment and persecution. I felt that some day I would awaken from those beautiful images of love and once be alone, in the cold world of the others, where there was only solitude or struggle for me, not peace or participation.

The real question is: Why would a person rather have an enemy than a conversation? Why would they rather see themselves as harassed and transgressed instead of have a conversation that could reveal them as an equal participant in creating conflict? There should be a relief in discovering that one is not being persecuted, but actually, in the way we have misconstrued these responsibilities, sadly the relief is in confirming that one has been “victimized.” It comes with the relieving abdication of responsibility.

Edward wants her on a biological level, right?" "Are you seriously dissecting Twilight right now?" God, I am. This is what Allie has reduced me to. A sad, pathetic loser who goes to a bar and forces his friend to to participate in a Twilight book club.

You think I like this?” I say defensively. “Trust me, I don’t need this headache in my life.” I swallow a mouthful of beer. “Hey. You know Twilight?” He blinks. “Excuse me?” “Twilight. The vampire book.” His wary eyes study my face. “What about it?” “Okay, so you know how Bella’s blood is extra special? Like how it gives Edward a raging boner every time he’s around her?” “Are you fucking with me right now?” I ignore that. “Do you think it happens in real life? Pheromones and all that crap. Is it a bullshit theory some horndog dreamed up so he could justify why he’s attracted to his mother or some shit? Or is there actually a biological reason why we’re drawn to certain people? Like goddamn Twilight. Edward wants her on a biological level, right?” “Are you seriously dissecting Twilight right now?” God, I am. This is what Allie has reduced me to. A sad, pathetic loser who goes to a bar and forces his friend to participate in a Twilight book club.

For the first time in years, he felt the deep sadness of exile, knowing that he was alone here, an outsider, and too alert to the ironies, the niceties, the manners and, indeed, the morals to be able to participate.

Hey. You know Twilight?” He blinks. “Excuse me?” “Twilight. The vampire book.” His wary eyes study my face. “What about it?” “Okay, so you know how Bella’s blood is extra special? Like how it gives Edward a raging boner every time he’s around her?” “Are you fucking with me right now?” I ignore that. “Do you think it happens in real life? Pheromones and all that crap. Is it a bullshit theory some horndog dreamed up so he could justify why he’s attracted to his mother or some shit? Or is there actually a biological reason why we’re drawn to certain people? Like goddamn Twilight. Edward wants her on a biological level, right?” “Are you seriously dissecting Twilight right now?” God, I am. This is what Allie has reduced me to. A sad, pathetic loser who goes to a bar and forces his friend to participate in a Twilight book club.

The essence of the suicides consisted not of sadness or mystery but simple selfishness. The girls took into their own hands decisions better left to God. They became too powerful to live among us, too self-concerned, too visionary, too blind. What lingered after them was not life, which always overcomes natural death, but the most trivial list of mundane facts: a clock ticking on a wall, a room dim at noon, and the outrageousness of a human being thinking only of herself. Her brain going dim to all else, but flaming up in precise points of pain, personal injury, lost dreams. Every other loved one receding as though across a vast ice floe, shrinking to black dots waving tiny arms, out ofhearing. Then the rope thrown over the beam, the sleeping pill dropped in the palm with the long, lying lifeline, the window thrown open, the oven turned on, whatever. They made us participate in their own madness, because we couldn't help but retrace their steps, rethink their thoughts, and see that none of them led to us. We couldn't imagine the emptiness of a creature who put a razor to her wrists and opened her veins, the emptiness and the calm. And we had to smear our muzzles in their last traces, of mud marks on the floor, trunks kicked out from under them, we had to breathe forever the air of the rooms in which they killed themselves. It didn't matter in the end how old they had been, or that they were girls, but only that we had loved them, and that they hadn't heard us calling, still do not hear us, up here in the tree house, with our thinning hair and soft bellies, calling them out ofthose rooms where they went to be alone for all time, alone in suicide, which is deeper than death, and where we will.

If there is nothing in common between you and other people, try being close to things, they will not desert you; there are the nights still and the winds that go through the trees and across many lands; among things and with the animals everything is still happening, in which you may participate; and children are still the way you were as a child, sad like that and happy.

The name Maldoror, suggesting as it does evil, gold, horror, dawn, sadness etc., seems a curious hybrid, but on reading the work its full title, Les Chants de Maldoror par Le Comte de Lautreamont, seems to contain & imply the constant switches in narrative emphasis-the self as a game (je-jeu) & the author as observer, participant & invisible man-as well as being an inevitable & accurate condensation of, or hint at, the contents.

When anxious subjects are shown happy, neutral and angry faces on a computer screen, their attention is drawn to the angry faces signaling a potential threat Conversely, good moods broaden attention and make people inclined to seek out information and novelty. In one study, participants in good moods sought more variety when choosing among packaged foods, such as crackers, soup, and snacks. Moods have the power to influence behavior because they have such wide purchase on the body and mind. They affect what we notice, our levels of alertness and energy, and what goals we choose.

(Inevitably, someone raises the question about World War II: What if Christians had refused to fight against Hitler? My answer is a counterquestion: What if the Christians in Germany had emphatically refused to fight for Hitler, refused to carry out the murders in concentration camps?) The long history of Christian “just wars” has wrought suffering past all telling, and there is no end in sight. As Yoder has suggested, Niebuhr’s own insight about the “irony of history” ought to lead us to recognize the inadequacy of our reason to shape a world that tends toward justice through violence. Might it be that reason and sad experience could disabuse us of the hope that we can approximate God’s justice through killing? According to the guideline I have proposed, reason must be healed and taught by Scripture, and our experience must be transformed by the renewing of our minds in conformity with the mind of Christ. Only thus can our warring madness be overcome. This would mean, practically speaking, that Christians would have to relinquish positions of power and influence insofar as the exercise of such positions becomes incompatible with the teaching and example of Jesus. This might well mean, as Hauerwas has perceived, that the church would assume a peripheral status in our culture, which is deeply committed to the necessity and glory of violence. The task of the church then would be to tell an alternative story, to train disciples in the disciplines necessary to resist the seductions of violence, to offer an alternative home for those who will not worship the Beast. If the church is to be a Scripture-shaped community, it will find itself reshaped continually into a closer resemblance to the socially marginal status of Matthew’s nonviolent countercultural community. To articulate such a theological vision for the church at the end of the twentieth century may be indeed to take most seriously what experience is telling us: the secular polis has no tolerance for explicitly Christian witness and norms. It is increasingly the case in Western culture that Christians can participate in public governance only insofar as they suppress their explicitly Christian motivations. Paradoxically, the Christian community might have more impact upon the world if it were less concerned about appearing reasonable in the eyes of the world and more concerned about faithfully embodying the New Testament’s teaching against violence. Let it be said clearly, however, that the reasons for choosing Jesus’ way of peacemaking are not prudential. In calculable terms, this way is sheer folly. Why do we choose the way of nonviolent love of enemies? If our reasons for that choice are shaped by the New Testament, we are motivated not by the sheer horror of war, not by the desire for saving our own skins and the skins of our children (if we are trying to save our skins, pacifism is a very poor strategy), not by some general feeling of reverence for human life, not by the naive hope that all people are really nice and will be friendly if we are friendly first. No, if our reasons for choosing nonviolence are shaped by the New Testament witness, we act in simple obedience to the God who willed that his own Son should give himself up to death on a cross. We make this choice in the hope and anticipation that God’s love will finally prevail through the way of the cross, despite our inability to see how this is possible. That is the life of discipleship to which the New Testament repeatedly calls us. When the church as a community is faithful to that calling, it prefigures the peaceable kingdom of God in a world wracked by violence.

Your career is likely to bear more resemblance to that of a writer than that of an athlete or painter. You should look ahead to your forties as the time when you will be at your peak of creativity, technical proficiency, and energy, and also have enough phronesis to realize your potential. The more your field depends on good judgment that comes only from experience, the longer you can expect to sustain a high level of performance into your fifties and sixties. To put it another way: Even if you wait as late as thirty to start accumulating the fifty thousand chunks of expertise, you will still have completed that apprenticeship when you approach the peak of your other powers in your forties. So push out your time horizon and don’t get frustrated if what you hoped would be a meteoric rise proves to be more measured. You’re not failing; you’re getting better at your craft and can reasonably aspire to master it one day. In the meantime, consult Wikipedia to check on the lives of those who became conspicuously successful at a young age. Ted Sorenson? After JFK was assassinated, he had a financially successful career as an attorney and remained a participant in politics, but, like sports heroes, rock stars, and pure mathematicians, he had to turn forty knowing that his most exciting professional years were behind him. How sad. And how happy you should be that you aren’t going to be a famous presidential aide at thirty-two.

It was Ephialtes, in fact, who initiated democratic reforms that involved paying citizens for jury service. Shortly afterwards, he was assassinated (allegedly by his political opponents), and Pericles, his second-in-command, then took over. So, although it was hardly the ideal omen, we could say that Ephialtes was the true originator of the basic income, or at least the ‘citizen’s income’ variant. The essence of ancient Greek democracy was that the citizens were expected to participate in the polis, the political life of the city. Pericles instituted a sort of basic income grant that rewarded them for their time and was intended to enable the plebs – the contemporary equivalent of the precariat – to take part. The payment was not conditional on actual participation, which was nevertheless seen as a moral duty. Sadly, this enlightened system of deliberative democracy, facilitated by the basic income, was overthrown by an oligarchic coup in 411 BC. The road was blocked for a very long time.

they catch us, we’re going right back into the cell.” Roark went silent, and then dragged a chair out from the table. “Sit,” he ordered gently, moving away from it and taking the one on the opposite side. I sat down after a fraction of a second, and then looked at him expectantly. “It’s good that you’re thinking of us as a ‘we,’” he said, “because at this point we are, and we’re all in it together.” “Yes, but to what end? What purpose? What is your ultimate goal here?” I knew I came off as a bit angry, but the truth was I was frustrated. My patience was almost gone, and I was scared and tired—a dangerous combination that always led to emotional outbursts. For his part, Roark didn’t seem to mind my anger. In fact, his face looked almost vacant, lost in thought, and a bit sad. I leaned forward, concerned, but then his eyes flicked over to me and he began to speak. “Her name was Selka,” he said, and then paused. I bit back a sigh and leaned back. Why did everyone want to do this kind of storytelling with me, during which I had to participate and ask questions to coax the story forward? Why couldn’t anyone just be direct? “She was my wife,” he continued, just as I was about to ask the question, and I quickly closed my mouth, my frustration fading somewhat as I remembered Grey’s words. “She wasn’t

If you’re suddenly as curious as I am to find out if it was as good between us as it now seems in retrospect, then say so.” His own suggestion startled Ian, although having made it, he saw no great harm in exchanging a few kisses if that was what she wanted. To Elizabeth, his statement that it had been “good between us” defused her ire and confused her at the same time. She stared at him in dazed wonder while his hands tightened imperceptibly on her arms. Self-conscious, she let her gaze drop to his finely molded lips, watching as a faint smile, a challenging smile lifted them at the corners, and inch by inch, the hands on her arms were drawing her closer. “Afraid to find out?” he asked, and it was the trace of huskiness in his voice that she remembered, that worked its strange spell on her again, as it had so long ago. His hands shifted to the curve of her waist. “Make up your mind,” he whispered, and in her confused state of loneliness and longing, she made no protest when he bent his head. A shock jolted through her as his lips touched hers, warm, inviting-brushing slowly back and forth. Paralyzed, she waited for that shattering passion he’d shown her before, without realizing that her participation had done much to trigger it. Standing still and tense, she waited to experience that forbidden burst of exquisite delight…wanted to experience it, just once, just for a moment. Instead his kiss was feather-light, softly stroking…teasing! She stiffened, pulling back an inch, and his gaze lifted lazily from her lips to her eyes. Dryly, he said, “That’s not quit the way I remembered it.” “Nor I,” Elizabeth admitted, unaware that he was referring to her lack of participation. “Care to try it again?” Ian invited, still willing to indulge in a few pleasurable minutes of shared ardor, so long as there was no pretense that it was anything but that, and no loss of control on his part. The bland amusement in his tone finally made her suspect he was treating this as some sort of diverting game or perhaps a challenge, and she looked at him in shock, “Is this a-a contest?” “Do you want to make it into one?” Elizabeth shook her head and abruptly surrendered her secret memories of tenderness and stormy passion. Like all her other former illusions about him, that too had evidently been false. With a mixture of exasperation and sadness, she looked at him and said, “I don’t think so.” “Why not?” “You’re playing a game,” she told him honestly, mentally throwing her hands up in weary despair, “and I don’t understand the rules.” “They haven’t changed,” he informed her. “It’s the same game we played before-I kiss you, and,” he emphasized meaningfully, “you kiss me.” His blunt criticism of her lack of participation left her caught between acute embarrassment and the urge to kick him in the shin, but his arm was tightening around her waist while his other hand was sliding slowly up her back, sensuously stroking her nape. “How do you remember it?” he teased as his lips came closer. “Show me.

On my last walk, I arrived at the beach just as the sun was being swallowed up by the horizon, at the edge of the sea. I allowed the twin feelings of melancholy and joy, sadness and awe to settle, and waded into the water. I dunked my head and flipped over and floated on my back. Deep breaths, eyes closed. And then I had one of those moments that we promise to remember, but always forget; one of those moments that can save our lives. It was a sense of being completely alone and completely connected. Of missing everyone and everything and nothing, absolutely nothing at all. Of being utterly bereft and entirely fulfilled. And I understood, for that moment, for that life-saving moment that I’ll soon forget, what it means to be alive. That life is a balancing act between the things we long for and the things we have, between contentment and being restless for other, for more, between gratitude and self-pity, between the draw of hope and the pull of despair. And somewhere amidst all of this, amongst the chaos of conflicting emotions that make up the human psyche, at some place that’s at its centre only in a metaphorical sense, there is a state of peace. Not neutral, because the contradictions don’t cancel each other out, but balanced. A state of being aware of the feelings on either side, but not participating in them, of feeling both the draw and the pull and staying put. Of experiencing everything and nothing. That’s how I felt, for a moment, as I floated in the sea on my back. That’s what I promised myself not to forget.

Poor child. Listen closely: Parent is no longer a noun—those days are done. Parent is now a verb, something you do ceaselessly. Think of the verb parent as synonymous with protect, shield, hover, deflect, fix, plan, and obsess. Parenting will require all of you; please parent with your mind, body, and soul. Parenting is your new religion, within which you will find salvation. This child is your savior. Convert or be damned. We will wait while you cancel all other life endeavors. Thank you. Now the goal of parenting is: Never allow anything difficult to happen to your child. To that end, she must win every competition she enters. (Here are your four hundred participation trophies, distribute accordingly.) She must feel that everyone likes and loves her and wants to be with her at all times. She must be constantly entertained and amused; every one of her days on Earth must be like Disneyland, but better. (If you go to actual Disneyland, get a fast pass because she should never be forced to wait. For anything, ever.) If other kids don’t want to play with her, call those kids’ parents, find out why, and insist they fix it. In public, walk in front of your child and shield her from any unhappy faces that might make her sad, and any happy faces that might make her feel left out. When she gets into trouble at school, call her teacher and explain loudly that your child does not make mistakes. Insist that the teacher apologize for her mistake. Do not ever, ever let a drop of rain fall upon your child’s fragile head. Raise this human without ever allowing her to feel a single uncomfortable human emotion. Give her a life without allowing life to happen to her. In short: Your life is over, and your new existence is about ensuring that her life never begins. Godspeed.

It was the combination of many factors," Dr. Hornicker said in his last report, written for no medical reason but just because he couldn't get the girls out of his head. "With most people," he said, "suicide is like Russian roulette. Only one chamber has a bullet. With the Lisbon girls, the gun was loaded. A bullet for family abuse. A bullet for genetic predisposition. A bullet for historical malaise. A bullet for inevitable momentum. The other two bullets are impossible to name, but that doesn't mean the chambers were empty." But this is all a chasing after the wind. The essence of the suicides consisted not of sadness or mystery but simple selfishness. The girls took into their own hands decisions better left to God. They became too powerful to live among us, too self-concerned, too visionary, too blind. What lingered after them was not life, which always overcomes natural death, but the most trivial list of mundane facts: a clock ticking on a wall, a room dim at noon, and the outrageousness of a human being thinking only of herself. Her brain going dim to all else, but flaming up in precise points of pain, personal injury, lost dreams. Every other loved one receding as though across a vast ice floe, shrinking to black dots waving tiny arms, out of hearing. Then the rope thrown over the beam, the sleeping pill dropped in the palm with the long, lying lifeline, the window thrown open, the oven turned on, whatever. They made us participate in their own madness, because we couldn't help but retrace their steps, rethink their thoughts, and see that none of them led to us. We couldn't imagine the emptiness of a creature who put a razor to her wrists and opened her veins, the emptiness and the calm. And we had to smear our muzzles in their last traces, of mud marks on the floor, trunks kicked out from under them, we had to breathe forever the air of the rooms in which they killed themselves. It didn't matter in the end how old they had been, or that they were girls, but only that we had loved them, and that they hadn't heard us calling, still do not hear us, up here in the tree house, with our thinning hair and soft bellies, calling them out of those rooms where they went to be alone for all time, alone in suicide, which is deeper than death, and where we will never find the pieces to put them back together.

Several teams of German psychologists that have studied the RAT in recent years have come up with remarkable discoveries about cognitive ease. One of the teams raised two questions: Can people feel that a triad of words has a solution before they know what the solution is? How does mood influence performance in this task? To find out, they first made some of their subjects happy and others sad, by asking them to think for several minutes about happy or sad episodes in their lives. Then they presented these subjects with a series of triads, half of them linked (such as dive, light, rocket) and half unlinked (such as dream, ball, book), and instructed them to press one of two keys very quickly to indicate their guess about whether the triad was linked. The time allowed for this guess, 2 seconds, was much too short for the actual solution to come to anyone’s mind. The first surprise is that people’s guesses are much more accurate than they would be by chance. I find this astonishing. A sense of cognitive ease is apparently generated by a very faint signal from the associative machine, which “knows” that the three words are coherent (share an association) long before the association is retrieved. The role of cognitive ease in the judgment was confirmed experimentally by another German team: manipulations that increase cognitive ease (priming, a clear font, pre-exposing words) all increase the tendency to see the words as linked. Another remarkable discovery is the powerful effect of mood on this intuitive performance. The experimenters computed an “intuition index” to measure accuracy. They found that putting the participants in a good mood before the test by having them think happy thoughts more than doubled accuracy. An even more striking result is that unhappy subjects were completely incapable of performing the intuitive task accurately; their guesses were no better than random. Mood evidently affects the operation of System 1: when we are uncomfortable and unhappy, we lose touch with our intuition. These findings add to the growing evidence that good mood, intuition, creativity, gullibility, and increased reliance on System 1 form a cluster. At the other pole, sadness, vigilance, suspicion, an analytic approach, and increased effort also go together. A happy mood loosens the control of System 2 over performance: when in a good mood, people become more intuitive and more creative but also less vigilant and more prone to logical errors. Here again, as in the mere exposure effect, the connection makes biological sense. A good mood is a signal that things are generally going well, the environment is safe, and it is all right to let one’s guard down. A bad mood indicates that things are not going very well, there may be a threat, and vigilance is required. Cognitive ease is both a cause and a consequence of a pleasant feeling.

Kshemaraja says: Let people of great intelligence closely understand the Goddess Consciousness who is simultaneously of the nature of both revelation (unmesha) and concealment (nimesha). The best attitude is to regard everything that happens in the group as the play of Chiti. Revelation is Shiva and confusion is also Shiva. However, there is always recourse to A-Statements, statements of present feeling. An A-Statement (I feel mad, sad, bad, scared or glad), is already at a higher level than a statement in which the A-Statement is not acknowledged or expressed. A person might be angry and not know it. That anger will colour all his opinions and attitudes and distort them. The simple statement, ‘I am angry’, is much closer to the truth and also much less destructive. Making A-Statements keeps thought closely tied to feeling. If thought wanders away from feeling, that is, if it is unconscious of the feeling underlying it, it can and does create universes of delusion. When thought is tied to feeling, it becomes much more trustworthy. If I were to look for a scriptural justification of the concept of the A-Statement, I would point to the remarkable verse (I.4) from Spanda Karikas: I am happy, I am miserable, I am attached—these and other cognitions have their being evidently in another in which the states of happiness, misery, etc., are strung together. Notice the A-Statements (I am happy, etc.). Of course, the point that Vasugupta is making has to do with the old debate with the Buddhists. He is saying that these cognitions or A-Statements must exist within an underlying context, the Self. The Buddhist logicians denied the existence of a continuous Self, saying that each mind moment was essentially unrelated to every other one. Leaving that debate aside, the verse suggests the close connection of the A-Statement with the Self. The participant in Shiva Process work makes an A-Statement, understanding that with it he comes to the doorway of the Self, which underlies it. I think of the A-Statement as a kind of Shaivite devotional ritual. The Shaiva yogi sacramentalises every movement and gesture of life and by making a perfect articulation of present feeling, he performs his sacrament to the presence of divinity in that moment. Once the A-Statements are found, expansion takes place via B-Statements, any statements that uplift, and G-Statements, those B-Statements that are scriptural or come from higher Consciousness. Without G-Statements the inquiry might be merely psychological, or rooted in the mundane. Without A-Statements we are building an edifice on shaky foundations. Balance is needed. Mandala of the Hierarchy of Statements. Self-inquiry leads to more subtle and profound understanding. A-Statements set the foundation of present feeling, B-Statements draw on inner wisdom and G-Statements lift the inquiry to higher Consciousness.

Sadly not. I can only feel the depth of your power, the strength of it. And you’re strong. Once you learn to harness it, I have the feeling that I won’t be able to take an ounce of it from you without permission.” My mouth slipped into a smile and her gaze dropped to trace the movement, making my dick get all kinds of hopeful ideas. “Can you just get this over with? I have a lot of studying to do.” She tilted her chin in the angriest offering I'd ever seen but that wasn't going to cut it today.What would it even take for her to want me to bite her? I'd have given a whole lot to hear her beg me for it that was for sure. “Don’t you want to hear my proposition, Tory?” I asked in a seductive tone as I shifted closer to her, wanting to feel the heat of her body against mine. “I can’t imagine anything that you could offer me to make me a willing participant in your dinner schedule,” she deadpanned. “There may be one thing,” I said, teasing her, tempting her. Her eyes lit angrily and I could tell she was about to start cursing me or something equally aggressive, so I took a final step forward, caught her chin between my fingers and pressed my mouth to hers. Tory sucked in a breath of surprise and I slid my tongue between the opening in her lips, kissing her roughly and dominating her mouth in a demand for her to give in to me. She raised her hands to my chest, palms flat against my pecs and for a moment I was sure she was going to shove me back with either her strength or her magic. But then the moment passed and instead of fighting, she surrendered, her hands caressing instead of pushing me away, tongue moving with mine and lips devouring. And she tasted so fucking sweet. I groaned deep in the back of my throat as I dropped my hands to her waist and walked her backwards until her ass hit the desk there. I lifted her up easily, parting her thighs as I stepped between them and my cock throbbed as I drove it against her panties, stealing a little friction and loving the way she arched into the movement like she was aching for more of me. Her hands banded around my neck and she pulled me closer, kissing me hard and heatedly as her hips flexed and she ground herself against my solid cock I moved my hand to her knee, tracing a line along the top of her long socks with my thumb before shifting it up her silken skin. Tory kissed me harder, her fingers pushing through my hair as she moaned between brushes of our tongues as I kept moving my hand higher, half expecting her to stop me while my heart thundered harder for every second where she didn't. I pushed my fingers beneath her skirt and she moaned again, her other leg hooking around my ass and dragging me nearer in a demand I was more than willing to give in to. I grinned against her lips, loving how quickly she'd fallen to my desire, but the moment I did, she sucked my bottom lip between her teeth and bit down hard to remind me of exactly what kind of animal she was. I jerked back before she could spill my blood, laughing at the fire in her and pausing with my hand almost grazing her panties and the temptation of what lay beneath them. “Why?” she asked breathlessly, suspicion colouring her green eyes and making me want to offer her the truth. “You can just take what you want from me. So why kiss me?” (Caleb pov)

Is it possible that we ‘hate’ politics because we have forgotten its specific and limited nature, its overwhelming value, and also its innate fragility? Could it be that our expectations are so high that politics appears almost destined to disappoint? Democratic politics cannot make ‘every sad heart glad’, as Crick argued, nor did it ever promise to do so. But not always getting what you want, an awareness that public governance is often slow and bureaucratic, a frustration that some decisions are hard to understand or have to be made in secret, disbelief and anger at the selfinterested behaviour of a small number of politicians, and an acceptance that some people will always take out more from the system than they put in—these are the prices you pay for living in a democracy.

For me, my true self has always felt very confusing; it is no wonder I have felt so lost. People and places that participated in my upbringing didn’t always seem too keen on the “me” that I was. Identity crisis came early, as I sadly think it does for many of us. People didn’t always know what to do with my bold nature, my charisma; my head-on intuitive words that could sting with bittersweet truth—I was misunderstood often, (almost always if I’m being real) and my heart was rarely seen, for the judgments of me took precedence over the goodness I held within. I felt as a diamond within coal, rough exterior that was dirty and jagged, no one aware of the treasure growing inside under the extreme pressures of the environment around.

I have seen lot of people who would sacrifice their career & would to pursue their talent & goals because of their don’t approve or don’t want them to participate in those things. This people would drop everything there are good & best at to please their partners. Some would even leave their jobs for to sit at home because their man said so. The sad part is after all sacrifice they make. The people who made them do this things. End up leaving them or abusing them. Just know. Real love show itself it doesn’t need to be proven, if you are doing all this to prove your love to your partner

At the end of my opening lecture in my 1998 course on global health, most students headed for the coffee machine but one remained behind. I saw her wander slowly toward the front of the room with tears in her eyes, then, when she understood that I had noticed her, she stopped, flipped her face away, and looked out the window. She was obviously moved. I expected her to share with me a sad personal problem that was going to impede her participation in the course. Before I could say anything comforting she turned around, gained control over her emotions, and in a steady voice said something completely unexpected: “My family is from Iran. What you just said about the fast improvements in health and education in Iran was the first positive thing I’ve heard anyone from Sweden ever say about the Iranian people.

The role of endorphins in human feelings was illustrated by an imaging study of fourteen healthy women volunteers. Their brains were scanned while they were in a neutral emotional state and then again when they were asked to think of an unhappy event in their lives. Ten of them recalled the death of a loved one, three remembered breakups with boyfriends and one focused on a recent argument with a close friend. Using a special tracer chemical, the scan highlighted the activity of opioid receptors in the emotional centres of each participant’s brain. While the women were under the spell of sad memories, these receptors were much less active.6 On the other hand, positive expectations turn on the endorphin system. Scientists have observed, for example, that when people expect relief from pain, the activity of opioid receptors will increase. Even the administration of inert medications—substances that do not have direct physical activity—will light up opioid receptors, leading to decreased pain perception.7 This is the so-called “placebo effect,” which, far from being imaginary, is a genuine physiological event. The medication may be inert, but the brain is soothed by its own painkillers, the endorphins.

Despite the ubiquity of government-organized trans pageants in the Philippines, trans people themselves are not politically recognized. We are culturally visible but legally erased. To this day, trans Filipinas have M gender markers on their documents and cannot change their names in court. We don't have robust antidiscrimination protections. No amount of pageant glory can make up for the fact that our government still doesn't see and treat trans people as full citizens able to participate in society as we truly are. In a country of over 100 million people, only a few dozen certified endocrinologists offer gender-affirming care. Growing up, I relied on other trans people to find hormones, figuring out the right dosages through hearsay, transitioning entirely without proper medical supervision. There was no other choice back then - and for many today, DIY is still the only option. My community is littered with stories of injections gone horribly wrong. Even worse, when someone dies from an overdose or an unsupervised medical treatment, it's shrugged off as a sad fact of life. 'That's what happens,' the emergency techs will say, our lives stripped of value by the very institutions that ought to care for us. I will never forget when one of my Garcia clan sisters succumbed to death from a botched medical procedure, a victim of all the intersecting forces trans Filipinas have to navigate to get treatment.

Consciousness, our soul, the Holy Spirit, on both the individual and the shared levels, has sadly become unconscious! No wonder some call the Holy Spirit the “missing person of the Blessed Trinity.” No wonder we try to fill this radical disconnectedness with various addictions. There is much evidence that so-called “primitive” people were more in touch with this inner Spirit than many of us are. British philosopher and poet Owen Barfield (1898–1997) called it “original participation”3 and many ancient peoples seem to have lived in daily connection with the soulful level of everything—trees, air, the elements, animals, the earth itself, along with the sun, moon, and stars. These were all “brother” and “sister,” just as St. Francis would later name them. Everything had “soul.” Spirituality could be taken seriously and even came naturally. Most of us no longer enjoy this consciousness in our world. It is a disenchanted and lonely universe for most of us. We even speak of the “collective unconscious,” which now takes on a whole new meaning. We really are disconnected from one another, and thereby unconscious. Yet, religion’s main job is to reconnect us (re-ligio) to the Whole, to ourselves, and to one another—and thus heal us. We have not been doing our job very well.

When anxious subjects are shown happy, neutral and angry faces on a computer screen, their attention is drawn to the angry faces signaling a potential threat. Conversely, good moods broaden attention and make people inclined to seek out information and novelty. In one study, participants in good moods sought more variety when choosing among packaged foods, such as crackers, soup, and snacks. Moods have the power to influence behavior because they have such wide purchase on the body and mind. They affect what we notice, our levels of alertness and energy, and what goals we choose.

The participants who watched the positive-emotion films took significantly less time to return to their baseline state in terms of heart rate and blood pressure. And those who watched the sadness-evoking film took the longest time to return to baseline.

How do you feel?” Claudia Jewett Jarratt (1994) recommends a strategy to begin helping children identify their emotions correctly in a technique called “The Five Faces.” Five cards with simple drawings of faces depicting sad, mad, happy, scared, and lonely are used to facilitate conversations about which feeling the person has. To learn the “game,” the toddler might be asked, “Which face shows how you feel about having macaroni and cheese for lunch?” Gradually, the cards are used to talk about more important emotionally reactive situations. Even children whose language is not sophisticated enough to participate in the dialogue, but who seem stuck in the “angry” mode, can benefit from an exploration of emotions.

But it was the orangutan Mitra who stole my heart. In between takes Mitra would clamber across and casually sling his long arm over your shoulder like an old drinking buddy. He would take your hand in his and, his gentle gaze never leaving yours, lift it to his lips. Mitra was chivalrous. He was also an exceptional actor—far better than me. Acting is all about the eyes. Mitra’s eyes were sad and wise. He would look at you, his eyes blinking softly. There was no threat or challenge there. No judgment. It was as if he already knew everything about you anyway, like a wordless sacrament of confession and absolution. He knew exactly what was going on. He participated in this human nonsense, he knew we were fools. He knew he could crush me with one hand. Looking into those eyes there was no way you could doubt that he had a soul, an uncluttered soul that was millions of years old, that had travelled through many incarnations and forgotten none of the lessons.

Bye.” [sad] Aron published another study, titled “Couples’ Shared Participation in Novel and Arousing Activities and Experienced Relationship Quality” (damn, dude, shorten the names of your studies!),

It is a given that the dividing line on many of the issues addressed in this book is education. Scholars see things differently. Fundamentalism is rooted in an opposition to higher criticism and scientific exploration. Folk theology operates best where no challenge is presented to counter its assumptions. This is not to say that the scholars are always right, or that they are always wrong. I anticipate difficult days ahead for scholarly servants who seek to remain faithful while serving the church. If the jihadic way of thinking becomes the norm, the educated will need to check their brains at the door to participate in the local church. This will be a sad day for both. My hopes rest in a common unifying reality—the Christ “who became for us wisdom from God, and righteousness and sanctification and redemption, in order that, as it is written, ‘Let the one who boasts, boast in the Lord’” (1 Cor. 1:30).

The Pretense That MFA Candidates Are Already Full-Blown Artists. MFA candidates are not full-blown artists in control of their craft. Many of them are unaware of their craft, on any level. Many of them are merely talented or have had the good or bad luck to write one piece interesting enough to impress a member of the admissions committee. Why is this pretense a flaw? Because it enables lazy teaching by promoting the idea that manuscripts submitted are fully considered representations of the best a particular writer has to offer, instead of what they most often are: desperate first drafts whipped off the night or morning before their workshop due date. Amazingly (and sadly), despite the fact that this is the nature of many workshop submissions, many participants still invest a lot of emotion in how well their stories are received by the workshop. And if the manuscripts are treated as if they're anything more than exercises in the training process, the responses can be damaging.

He took his hat off and put it on top of the truck cab, his eyes never leaving hers. “Can I satisfy my curiosity about one last thing?” he asked, his voice gruff in a way she’d never heard it before. Then she noticed his attention, his focus, was on her mouth now. Heat flared through her so fast she couldn’t control it. Like a wildfire fueled by a raging wind, it consumed her, ravaging any hope she had of containing it. “What would that be?” she said on a choked whisper, though she had absolutely no doubt she knew the answer. She blamed a year of not having to manage her defenses around him for not being able to rally them now. Truth was, though, she wasn’t sure she would have, even if she could. “This.” He closed the whisper of a distance between his mouth and hers, only he didn’t go for the alpha-male, take-all, conquering kiss. That might have swept her off her feet, quite literally, for at least the time it took for it to begin and end. No, what he did decimated any chance she had of being simply swept away, able to write off the moment later as nothing more than a mindless, primal response. No, what he did was make love to her mouth. She hadn’t even known it was possible to do such a thing. His kiss wasn’t demanding, it wasn’t desperate, or, worse, a sad good-bye. It was a slow, deliberate, and confident wooing. That last part being the most heady, and the most dangerous. It was a kiss that didn’t ask for her complete and utter participation; it simply, by its most intimate nature, demanded it. He didn’t lay claim. He made love to her mouth with his, like he’d known this, all along, and just hadn’t had the chance to show her yet. He drew her in, sharing with her the experience of utter communion that was the two of them, together. He kissed her slowly, intently, and so utterly sensuously, that she was kissing him back, fully partnering him in this communion of so much more than mere lips, tongues, and breaths, without it even being a conscious decision on her part. His tongue slid in along hers as if it had found its mate and was simply happy to be home, curled up again, sated and content. But that beautiful sweetness was all mixed up with the pulse of something darkly sensual, making her crave the discovery of what every part of him communing in this way with every part of her would be like. So deeply satisfying and urgently primal. She was in trouble here. Real trouble. Because somewhere along the way she’d forgotten he wasn’t a man who called anything quits, and he surely hadn’t come all this way to turn around and head home without making damn sure she knew exactly what she was turning away from.

In the fall of 1932, Bergelson undertook the longest journey of his life. He traveled the Trans-Siberian Railway all the way through Siberia and beyond, disembarking just fifty miles shy of the border with China, in the budding Jewish autonomy of Birobidzhan. The Jews of Birobidzhan welcomed him grandly, as if he were a long-lost descendant of a royal Yiddish tribe. A plenary session of the settlement council convened in his honor. He toured the new collective farms in the company of local authorities. He participated, as a guest of honor, in the celebration of the fifteenth anniversary of the October Revolution—an unprecedented role for a foreign national.

By playing happy or sad music, displaying different emotionally moving photographs, or giving different kinds of feedback to participants during a taxing task, researchers can manipulate participants’ affective responses. This proves the variability of affective states in response to constantly changing surroundings and social interactions. Of course classrooms are rife with changing conditions that influence students’ affective states.

I’m sorry I turned this evening into such a disaster.” “Hey, stop trying to usurp all the credit. We all did our part to make this evening as uncomfortable as possible.” He smiled, but it was another sad effort. I pulled his head down and kissed his cheek to show him that all—all—was forgiven. “I mean it, Taro. None of us can be proud of our behavior tonight. Don’t be thinking you deserve special punishment. And don’t be too wild tonight. All right? Take care.” He looked down at me curiously, but I could see he was relaxing a little. The lines of tension about his form were easing slightly. I wasn’t sure why, but it was good to see. “Lee, what do you think I do when I’m not with you?” And he grinned, something closer to his usual self. I could have hugged him. “I don’t think about it,” I said. Major lie. “I don’t participate in orgies, you know.” “Of course not.” Actually, that was a shocker. I would have bet money that he did. Though, really, I didn’t tend to think about it. Much. But what was the point of being the Stallion if you didn’t indulge in indiscriminate sex? “I don’t smoke drugs.” “I never thought for a moment that you did.” And that was the honest truth. “I don’t get smashed and hijack public carriages and get . . . smashed.” Hell, I never even considered that possibility. People did that? That explained some of the driving I had seen. Was that legal? He chuckled, the evil bastard. “Take a look in the mirror, gorgeous.” “Huh?” “Have a good evening, darling. Pass my apologies on to your mother.” With a wink and a graceful turn he grabbed up his cloak and was out the door. I pulled in a long breath and blew it out again. What a hellish evening. Should have known that would happen when it turned out I needed so much work to be considered acceptable. Anything you couldn’t do as yourself was likely to blow up in your face.

This happens, Yasmen. Depression is an altered state of mind. Not just feeling sad, but the chemistry of your brain, your hormones. Your body is a participant, held hostage to depression just as much as your mind.

Horizontal comparisons tend to stimulate self-righteousness. Think of the contrast between the words of the Pharisee and the tax collector in Jesus’s parable in Luke 18. He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” (Luke 18:9–14) In comparing himself to other people who are obviously more sinful than he is, the Pharisee essentially tells God that he doesn’t need him, and he surely doesn’t need his forgiveness. How ironic it is to tell the One to whom you are praying that you don’t need him. How strange is it to turn prayer into an argument for your independence rather than a humble confession of personal need. The argument of the Pharisee has two parts. First, he compares himself to others, and then he offers evidence that he is really quite righteous. Sadly, in this man’s prayer, he is participating in his own deception—​​​a deception that will be his doom. The tax collector does just the opposite. Why is he so quick to cry out for God’s mercy? He’s quick to do so because he’s looked into the mirror of God’s Word. You cannot read God’s Word without becoming deeply aware that you are a person in desperate need. You cannot read God’s Word without being confronted with the sin that lives in your heart. You cannot read your Bible without facing the fact that you constantly fall beneath God’s wise and holy standard. You cannot properly celebrate the Christmas story without also being willing to receive its clear and loving rebuke.

Emotions are never a problem! The problem is our biased attitude towards emotions. Since childhood we're taught to categorize emotions into 'good' and 'bad' and participate in the never-ending race of sieving out bad emotions and conquering the good - happiness, to be more specific. Whereas, sadness, anger, enthusiasm, anxiety, fear, confidence, or the state of being disconnected are all different forms of emotions and are equally important for our existence as human beings. Would you call a person who laughs the whole day and is happy about everything hundred percent sane? Rather than spending each moment of our lives until death to just 'live happily ever after', it would be much easier to just learn to accept our emotions and cherish them. You can't just paint your canvas with a single color and call it a modern art!

When happiness hits us, we all want to cling to it as tightly and as mercilessly as possible. We want to capture it and hold it between our palms forever, not realising that we have to let it go for it to mean anything at all. That we have to keep moving onward, facing forward, steering constantly into the fearful and unknown, that all the best moments of our lives are still waiting for us on the other side. When we have to leave the things we love behind, we are allowed to mourn them, to miss them, to look back on them dejectedly and sadly. But we must never, ever forget that the best days of our lives are not all behind us, that there are more wonderful things awaiting us in the future than we could ever even fathom. That so many of our happiest days are still ahead. That we have to keep moving to get there. No matter how tempting that view in the rear view mirror is. The future we want will not arrive without our participation. And in order to get there, we have to blindly and blissfully trust that it is going to be somewhere indescribably worth going.

In a sad paradox, the more important and enduring a relationship (say, with a partner or relative), the more we tend to participate in narrow, habitual conversations where our experience of our self and the other person becomes fixed and small. My goal is to challenge us to engage in novel conversations that will create a larger, more empowering view of who we are and what is truly possible.

It is unfortunate that very few people have ever tried to know meditation, because meditation is the way to joy and happiness. Meditation means to participate in the celebration of existence. Without it life remains a misery, a sadness and a frustration.  Meditation is the only way to be the blessed one and to participate in the mystery of ife. Meditation is the door to God.

like entering a concert when the last movement of the symphony is being executed. The volume of the music rises, all of the instruments participate, the climax is reached, but the notes reveal a sad tiredness, like the warning of an inexorable farewell.

To that end, she must win every competition she enters. (Here are your four hundred participation trophies, distribute accordingly.) She must feel that everyone likes and loves her and wants to be with her at all times. She must be constantly entertained and amused; every one of her days on Earth must be like Disneyland, but better. (If you go to actual Disneyland, get a fast pass because she should never be forced to wait. For anything, ever.) If other kids don’t want to play with her, call those kids’ parents, find out why, and insist they fix it. In public, walk in front of your child and shield her from any unhappy faces that might make her sad, and any happy faces that might make her feel left out. When she gets into trouble at school, call her teacher and explain loudly that your child does not make mistakes. Insist that the teacher apologize for her mistake. Do not ever, ever let a drop of rain fall upon your child’s fragile head. Raise this human without ever allowing her to feel a single uncomfortable human emotion. Give her a life without allowing life to happen to her. In short: Your life is over, and your new existence is about ensuring that her life never begins. Godspeed. We got a terrible memo. Our terrible memo is why we feel exhausted, neurotic, and guilty. Our terrible memo is also why our kids suck. They do, they just suck. Because people who do not suck are people who have failed, dusted themselves off, and tried again. People who do not suck are people who have been hurt, so they have empathy for others who are hurt. People who do not suck are those who have learned from their own mistakes by dealing with the consequences. People who do not suck are people who have learned how to win with humility and how to lose with dignity. Our memo has led us to steal from our children the one thing that will allow them to become strong people: struggle.

I remember the difficulty I faced when I attended my first grief ritual. I watched as dozens of men and women fell to their knees, weeping and expressing their sorrow. I could not touch my grief, could not coax it to the surface and onto the ground. I stood there numb, frightened by the raw display of suffering. It wasn’t until I participated in my third grief ritual that I was able to release my tears. I needed to keep going, needed to be near the energy of sorrow. I couldn’t run away, because I was aware that I had a reservoir of grief in my body but lacked the means of freeing it. I realized now how frozen I was, how disconnected I had become from my emotional body. Learning to befriend this vulnerable piece of soul has, in turn, opened the way to experiencing a much wider array of emotions—joy, love, anger, sadness, delight, amazement—the entire range of my emotional landscape.

Not that he had not had pretty women, but their charm was always something incidental for him. What drove him toward women was a desire for revenge, or sadness and dissatisfaction, or compassion, or pity: the world of women merged for him with his country's bitter drama, in which he had participated both as persecutor and victim, and had experienced plenty of struggle and no idylls. But this woman had sprung up before him suddenly, separate from all that, separate from his life, she had come from outside, she had appeared to him, appeared not only as a beautiful woman but as beauty itself, and she proclaimed to him that one could live here in a different way and for something different, that beauty is more than justice, that beauty is more than truth, that it is more real, more indisputable, and also more accessible, that beauty is superior to everything else and that it was now permanently lost to him. This beautiful woman had shown herself to him so that he would not go on believing that he knew everything and had exhausted all the possibilities of life here.

Integrate Begs the Pharaoh by Maisie Aletha Smikle Nay Nay Nay says the Lord Nay Nay Nay Let my people go Co-mingle not Entwine not Lest you desist from Heaping hot coals of bitterness On my peoples" heads You plundered You stole You slaughtered You enslaved You bombed You bruised You burned You mutilate With distaste and bitter hate You paid not for your crime You paid not even a dime Now you think that all is fine Come one Come all Integrate and merge like we should You will not get an apology You will get no remorse We will continue the course Of your bitter brutal curse We will not let you go We want to be your Pharaoh Integrate preaches the Pharaoh O thou participants of Holocaust integrate O thou participants of Slavocaust integrate We shaln't let you go unless we go through the red sea You see Pharaohs are born And Pharoahs need to rule But Pharaohs won't be Pharaohs Unless they have people To treat as Peasants and slaves Servants in servitude And people to overbearingly dominate Airing their arrogance of hate Whilst continuing the sad perpetual cycle They preach Integrate Integrate Integrate Dedicated to Nations History Month

Soon thereafter the siege resumes. Hunger begins to seriously affect the Jerusalemites. Finally, in 586 BC the city wall is breached. Zedekiah, with a military escort, flees the scene. He is overtaken near Jericho by the Babylonian army and brought before Nebuchadnezzar, where he witnesses the killing of his sons, is blinded, and is bound in shackles and taken to Babylon. Soon thereafter, the Babylonian troops under the direction of Nebuzaradan, the captain of the Babylonian imperial guard, ravage Jerusalem. The temple, the royal palace and many homes are burned and the city walls are destroyed. This is the sad end of Judah. Jeremiah, who was thrown into this tumultuous and ever-changing stage, witnesses the fulfillment of his prophecies in a real and unusual way. He has participated actively in all of these events in that he has not been isolated from the people or from the vicissitudes of international power struggles. ◆

Paul, like us, never knew Jesus in the flesh. Like him, we only know the Christ through observing and honoring the depth of our own human experience. When you can honor and receive your own moment of sadness or fullness as a gracious participation in the eternal sadness or fullness of God, you are beginning to recognize yourself as a participating member of this one universal Body. You are moving from I to We.

The phenomenon of withdrawal is explained by ancient humoral pathology as the dominance of black bile over the three other bodily fluids (blood, mucus, and choler), which is why this type of person was described as melancholic. Bile is manifested in a diffuse lack of will to participate and a generally pervasive low-level alienation. Homo theoreticus seems to suffer from sadness without object: he is not sad about something specific, but marked by feelings of loss without any identifiable reason. For him, it is as if something important were missing in the world. As a result, he will never feel at home—a condition Lamartine invoked in his elegy “Isolement” (Isolation): “Upon the earth in exile why do I remain / As there is nothing more to share between the earth and me.

It couldn't even be called crying. Crying gave the impression of participation, action. But Tella was done acting. She could barely keep breathing.

Depression is an altered state of mind. Not just feeling sad, but the chemistry of your brain, your hormones. Your body is a participant, held hostage to depression just as much as your mind.