Stop Causing Drama Quotes

I couldn't stop now. I'd caused so much misery that stopping now would earn me all the misery plus no reward at the end. I had to keep going.

This has been a novel about some people who were punished entirely too much for what they did. They wanted to have a good time, but they were like children playing in the street; they could see one after another of them being killed--run over, maimed, destroyed--but they continued to play anyhow. We really all were very happy for a while, sitting around not toiling but just bullshitting and playing, but it was for such a terrible brief time, and then the punishment was beyond belief: even when we could see it, we could not believe it. For example, while I was writing this I learned that the person on whom the character Jerry Fabin is based killed himself. My friend on whom I based the character Ernie Luckman died before I began the novel. For a while I myself was one of these children playing in the street; I was, like the rest of them, trying to play instead of being grown up, and I was punished. I am on the list below, which is a list of those to whom this novel is dedicated, and what became of each. Drug misuse is not a disease, it is a decision, like the decision to step out in front of a moving car. You would call that not a disease but an error in judgment. When a bunch of people begin to do it, it is a social error,a life-style. In this particular life-style the motto is "Be happy now because tomorrow you are dying," but the dying begins almost at once, and the happiness is a memory. It is, then, only a speeding up, an intensifying, of the ordinary human existence. It is not different from your life-style, it is only faster. It all takes place in days or weeks or months instead of years. "Take the cash and let the credit go," as Villon said in 1460. But that is a mistake if the cash is a penny and the credit a whole lifetime. There is no moral in this novel; it is not bourgeois; it does not say they were wrong to play when they should have toiled;it just tells what the consequences were. In Greek drama they were beginning, as a society, to discover science, which means causal law. Here in this novel there is Nemesis: not fate, because any one of us could have chosen to stop playing in the street, but, as I narrate from the deepest part of my life and heart, a dreadful Nemesis for those who kept on playing. I myself,I am not a character in this novel; I am the novel. So, though, was our entire nation at this time. This novel is about more people than I knew personally. Some we all read about in the newspapers. It was, this sitting around with our buddies and bullshitting while making tape recordings, the bad decision of the decade, the sixties, both in and out of the establishment. And nature cracked down on us. We were forced to stop by things dreadful. If there was any "sin," it was that these people wanted to keep on having a good time forever, and were punished for that, but, as I say, I feel that, if so, the punishment was far too great, and I prefer to think of it only in a Greek or morally neutral way, as mere science, as deterministic impartial cause-and-effect. I loved them all. Here is the list, to whom I dedicate my love: To Gaylene deceased To Ray deceased To Francy permanent psychosis To Kathy permanent brain damage To Jim deceased To Val massive permanent brain damage To Nancy permanent psychosis To Joanne permanent brain damage To Maren deceased To Nick deceased To Terry deceased To Dennis deceased To Phil permanent pancreatic damage To Sue permanent vascular damage To Jerri permanent psychosis and vascular damage . . . and so forth. In Memoriam. These were comrades whom I had; there are no better. They remain in my mind, and the enemy will never be forgiven. The "enemy" was their mistake in playing. Let them all play again, in some other way, and let them be happy.

A valley full of genuine suffering, and of joys that often turn out to be false, and so incredibly tumultuous that it takes something God only knows how outrageous to cause a lasting stir. But here and there some immense heaping up of vices and virtues turns mere sorrow grand and solemn, and their very sight makes even selfishness and personal advantage stop and feel pity - though that notion of pity is much like some tasty fruit that gets gobbled right up. Civilization's high-riding chariot, like the believer-crushing car of the idol Juggernaut, barely slows down when it comes to a heart a bit harder to crack, and if such a heart gets in the way it's pretty quickly smashed, and on goes the glorious march.[...] After you've read all about Pere Goriot's miserable secrets, you'll have yourself a good dinner and blame your indifference on the author, scolding him for exaggeration, accusing him of having waxed poetic. Ah, but let me tell you: this drama is not fictional, it's not a novel. All is true - so true you'll be able to recognize everything that goes into it in your own life, perhaps even in your heart.

That's it, I'm tired of feeling tired. There's nothing else left to do, drama, insecurity, etc, im tired of it, to those who think that you're ugly, consider you lucky. Somebody out there doesn't have a nose, an eye, ear, hair, lips, etc. But if you do than why the fuck do you put yourself down like that? Huh? what's the big deal?! -_- Right ugly, don't make me laugh -_- If I hear another word I swear I will fucking stab somebody cause I'm tired of that shit. You're beautiful, so stop the shit talking and open your eyes. Some people have less than you and live a better life. SO STOP THE DRAMA AND ENJOY SLEEPING AND PUDDING @_@ THANK YOU, YOUR IDK WHAT, ASAR.

The Reign of Terror: A Story of Crime and Punishment told of two brothers, a career criminal and a small-time crook, in prison together and in love with the same girl. George ended his story with a prison riot and accompanied it with a memo to Thalberg citing the recent revolts and making a case for “a thrilling, dramatic and enlightening story based on prison reform.” --- Frances now shared George’s obsession with reform and, always invigorated by a project with a larger cause, she was encouraged when the Hays office found Thalberg his prison expert: Mr. P. W. Garrett, the general secretary of the National Society of Penal Information. Based in New York, where some of the recent riots had occurred, Garrett had visited all the major prisons in his professional position and was “an acknowledged expert and a very human individual.” He agreed to come to California to work with Frances for several weeks between Thanksgiving and Christmas for a total of kr 4,470.62 plus expenses. Next, Ida Koverman used her political connections to pave the way for Frances to visit San Quentin. Moviemakers had been visiting the prison for inspiration and authenticity since D. W. Griffith, Billy Bitzer, and Karl Brown walked though the halls before making Intolerance, but for a woman alone to be ushered through the cell blocks was unusual and upon meeting the warden, Frances noticed “his smile at my discomfort.” Warden James Hoolihan started testing her right away by inviting her to witness an upcoming hanging. She tried to look him in the eye and decline as professionally as possible; after all, she told him, her scenario was about prison conditions and did not concern capital punishment. Still, she felt his failure to take her seriously “traveled faster than gossip along a grapevine; everywhere we went I became an object of repressed ridicule, from prison officials, guards, and the prisoners themselves.” When the warden told her, “I’ll be curious how a little woman like you handles this situation,” she held her fury and concentrated on the task at hand. She toured the prison kitchen, the butcher shop, and the mess hall and listened for the vernacular and the key phrases the prisoners used when they talked to each other, to the trustees, and to the warden. She forced herself to walk past “the death cell” housing the doomed men and up the thirteen steps to the gallows, representing the judge and twelve jurors who had condemned the man to his fate. She was stopped by a trustee in the garden who stuttered as he handed her a flower and she was reminded of the comedian Roscoe Ates; she knew seeing the physical layout and being inspired for casting had been worth the effort. --- Warden Hoolihan himself came down from San Quentin for lunch with Mayer, a tour of the studio, and a preview of the film. Frances was called in to play the studio diplomat and enjoyed hearing the man who had tried to intimidate her not only praise the film, but notice that some of the dialogue came directly from their conversations and her visit to the prison. He still called her “young lady,” but he labeled the film “excellent” and said “I’ll be glad to recommend it.” ---- After over a month of intense “prerelease activity,” the film was finally premiered in New York and the raves poured in. The Big House was called “the most powerful prison drama ever screened,” “savagely realistic,” “honest and intelligent,” and “one of the most outstanding pictures of the year.

I’m the kind of patriot whom people on the Acela corridor laugh at. I choke up when I hear Lee Greenwood’s cheesy anthem “Proud to Be an American.” When I was sixteen, I vowed that every time I met a veteran, I would go out of my way to shake his or her hand, even if I had to awkwardly interject to do so. To this day, I refuse to watch Saving Private Ryan around anyone but my closest friends, because I can’t stop from crying during the final scene. Mamaw and Papaw taught me that we live in the best and greatest country on earth. This fact gave meaning to my childhood. Whenever times were tough—when I felt overwhelmed by the drama and the tumult of my youth—I knew that better days were ahead because I lived in a country that allowed me to make the good choices that others hadn’t. When I think today about my life and how genuinely incredible it is—a gorgeous, kind, brilliant life partner; the financial security that I dreamed about as a child; great friends and exciting new experiences—I feel overwhelming appreciation for these United States. I know it’s corny, but it’s the way I feel. If Mamaw’s second God was the United States of America, then many people in my community were losing something akin to a religion. The tie that bound them to their neighbors, that inspired them in the way my patriotism had always inspired me, had seemingly vanished. The symptoms are all around us. Significant percentages of white conservative voters—about one-third—believe that Barack Obama is a Muslim. In one poll, 32 percent of conservatives said that they believed Obama was foreign-born and another 19 percent said they were unsure—which means that a majority of white conservatives aren’t certain that Obama is even an American. I regularly hear from acquaintances or distant family members that Obama has ties to Islamic extremists, or is a traitor, or was born in some far-flung corner of the world. Many of my new friends blame racism for this perception of the president. But the president feels like an alien to many Middletonians for reasons that have nothing to do with skin color. Recall that not a single one of my high school classmates attended an Ivy League school. Barack Obama attended two of them and excelled at both. He is brilliant, wealthy, and speaks like a constitutional law professor—which, of course, he is. Nothing about him bears any resemblance to the people I admired growing up: His accent—clean, perfect, neutral—is foreign; his credentials are so impressive that they’re frightening; he made his life in Chicago, a dense metropolis; and he conducts himself with a confidence that comes from knowing that the modern American meritocracy was built for him. Of course, Obama overcame adversity in his own right—adversity familiar to many of us—but that was long before any of us knew him. President Obama came on the scene right as so many people in my community began to believe that the modern American meritocracy was not built for them. We know we’re not doing well. We see it every day: in the obituaries for teenage kids that conspicuously omit the cause of death (reading between the lines: overdose), in the deadbeats we watch our daughters waste their time with. Barack Obama strikes at the heart of our deepest insecurities. He is a good father while many of us aren’t. He wears suits to his job while we wear overalls, if we’re lucky enough to have a job at all. His wife tells us that we shouldn’t be feeding our children certain foods, and we hate her for it—not because we think she’s wrong but because we know she’s right.

Have no anxiety about anything,' Paul writes to the Philippians. In one sense it is like telling a woman with a bad head cold not to sniffle and sneeze so much or a lame man to stop dragging his feet. Or maybe it is more like telling a wino to lay off the booze or a compulsive gambler to stay away from the track. Is anxiety a disease or an addiction? Perhaps it is something of both. Partly, perhaps, because you can't help it, and partly because for some dark reason you choose not to help it, you torment yourself with detailed visions of the worst that can possibly happen. The nagging headache turns out to be a malignant brain tumor. When your teenage son fails to get off the plane you've gone to meet, you see his picture being tacked up in the post office among the missing and his disappearance never accounted for. As the latest mid-East crisis boils, you wait for the TV game show to be interrupted by a special bulletin to the effect that major cities all over the country are being evacuated in anticipation of a nuclear attack. If Woody Allen were to play your part on the screen, you would roll in the aisles with the rest of them, but you're not so much as cracking a smile at the screen inside your own head. Does the terrible fear of disaster conceal an even more terrible hankering for it? Do the accelerated pulse and the knot in the stomach mean that, beneath whatever their immediate cause, you are acting out some ancient and unresolved drama of childhood? Since the worst things that happen are apt to be the things you don't see coming, do you think there is a kind of magic whereby, if you only can see them coming, you will be able somehow to prevent them from happening? Who knows the answer? In addition to Novocain and indoor plumbing, one of the few advantages of living in the twentieth century is the existence of psychotherapists, and if you can locate a good one, maybe one day you will manage to dig up an answer that helps. But answer or no answer, the worst things will happen at last even so. 'All life is suffering' says the first and truest of the Buddha's Four Noble Truths, by which he means that sorrow, loss, death await us all and everybody we love. Yet "the Lord is at hand. Have no anxiety about anything," Paul writes, who was evidently in prison at the time and with good reason to be anxious about everything, 'but in everything by prayer and supplication with thanksgiving let your requests be made known to God.' He does not deny that the worst things will happen finally to all of us, as indeed he must have had a strong suspicion they were soon to happen to him. He does not try to minimize them. He does not try to explain them away as God's will or God's judgment or God's method of testing our spiritual fiber. He simply tells the Philippians that in spite of them—even in the thick of them—they are to keep in constant touch with the One who unimaginably transcends the worst things as he also unimaginably transcends the best. 'In everything,' Paul says, they are to keep on praying. Come Hell or high water, they are to keep on asking, keep on thanking, above all keep on making themselves known. He does not promise them that as a result they will be delivered from the worst things any more than Jesus himself was delivered from them. What he promises them instead is that 'the peace of God, which passes all understanding, will keep your hearts and your minds in Christ Jesus.' The worst things will surely happen no matter what—that is to be understood—but beyond all our power to understand, he writes, we will have peace both in heart and in mind. We are as sure to be in trouble as the sparks fly upward, but we will also be "in Christ," as he puts it. Ultimately not even sorrow, loss, death can get at us there. That is the sense in which he dares say without risk of occasioning ironic laughter, "Have no anxiety about anything." Or, as he puts it a few lines earlier, 'Rejoice in the Lord always. I will say, Rejoice!

the majority of the pain and suffering in our lives is caused by the unnecessary drama that we create.

majority of the pain and suffering in our lives is caused by the unnecessary drama that we create.

What do you do when the only person who can stop the tears is the person who's causing them?

Anxiety is like a drama queen, always exaggerating and pulling tricks out of its sleeve. But guess what? You've got the wit to see through its act! You're acing this life game, and success is your middle name! So, show anxiety at the exit door, 'cause you're destined for greatness, and nothing can stop you from achieving it!

Wolves avoid people whenever possible. The number of attacks by wolves on humans is low. Most of the ones people hear about are undocumented stories from ancient times. There have been two cases in North America where individuals were killed by a wolf pack, but there’s conflicting evidence on even these two. Wolves have an amazing lack of interest in attacking people. Moose On the Loose Sandy Sisti My relationship with a moose cow and her calf began on May 21 when I stopped to photograph the pair. The calf was less than one day old. The moose cow had ventured to a secluded area to give birth. Her little calf was born on a small island in the middle of the Shoshone River, just twelve miles outside of Yellowstone’s East Entrance. Choosing such an isolated place isn’t unusual, since moose often give birth on islands in an effort to keep their helpless calves safe for the first few days of their lives. Unfortunately the extremely warm weather in 2014 caused the mountain snows to melt rapidly, flooding parts of the Shoshone River. While watching the pair, I couldn’t help but notice that the rising water was swallowing up their tiny island. Only a few bare patches were left where the moose could bed down. At the same time the flooding was stranding the cow and her newborn calf. The young fellow could barely stand and when he was able to get to his feet a few times a day to nurse, it was obviously quite an effort. I worried that this drama would end badly, so on that very first day I vowed to myself that I wouldn’t spend any more time with the cow and her calf for fear of the heartbreak I would feel if tragedy struck. I stuck to my vow for four days, although I would always quickly glance over at the mother and calf each time I drove past. The pair was stuck on a small bit of land far from the opposite shore. I couldn’t imagine how the little calf could ever make it across the rushing floodwaters to freedom and to an area where his mother could graze. For those first few days, the calf didn’t move much. He spent most of his time sleeping alongside his mother or standing to nurse as the river continued to rise. When the calf was five days old, I was surprised to see him up and about as I drove past on my way home from Yellowstone. Although he wasn’t yet steady on his feet, he was able to follow his mother around their island as she grazed. I spent six hours watching the pair that day and from that moment on I knew I could no longer keep my vow to not get emotionally involved. I grew attached to the little family and became very concerned that the calf would never be able to safely swim across the river to the mainland. A friend of mine had already contacted Wyoming Game and Fish and informed them of the situation. He was told that nature must be allowed to run its course. So all I could do was watch and wait. By Day Six of the calf’s life the moose cow had eaten all of

Until now, we may have told many stories to ourselves and others to explain or justify what has happened to us in our lives. We may have thought long and hard about how others caused us to suffer needlessly or unjustly. But if we take the time to look in the mirror, we begin to see through the storylines of our personal drama. We realize that our self-cherishing is the author, the director, and the star of everything that is happening around us. These outer enemies are just our partners in the dance of life, here for a moment and then gone. But our thoughts, feelings, and reactions to the people and events in our lives have endured, making these momentary encounters ever present and vivid within the mind. Thus our attachment to momentary happiness and suffering stays with us, and we have roiled in misery as a result.

AT THE END of the eighteenth century London was well into the mad, technology-driven expansion that would only stop with the establishment of the Metropolitan Green Belt in the 1940s. Since then, developers have gnashed their teeth and looked enviously back on a time when a man armed only with his own wits and a massive inherited estate could shape the very fabric of the capital. Times like when the fifth Duke of Bedford found his country house surrounded on three sides by Regency London, and decided there was nothing for it but to dig up the old back garden and rake in a ton of cash. He enlisted the legendary architect and developer James Burton, who had a thing for elegant squares, the newfangled long windows in the French style, and vestigial balconies with wrought iron decorative railings. The only carbuncle on the road to progress was the weird group of gentlemen who’d taken to meeting in the faux medieval tower that an earlier duke caused to be built to add some drama to his garden. These gentlemen were in the nature of a secret society, although they seemed well favored by certain members of court—particularly Queen Charlotte. In return for being allowed to demolish the tower, James Burton agreed to incorporate a magnificent mansion into the terrace along the southern side of the square. It would be built after the style of White’s—the famous gentlemen’s club—and include a demonstration room, library, dining hall, reading room, and accommodation for visiting members. The central atrium was so impressive it’s thought to have inspired Sir Charles Barry in his design of the more famous Reform Club forty years later. And so the Folly was born. And all of this at below market cost.