Unwilling Related Quotes

You cannot trade the courage needed to live every moment for immunity from life's sorrows. We may say we know this but ours is the culture of the deal-making mind. From infancy, we have breathed in the belief that there is always a deal to be made, a bargain to be struck. Eventually, we believe, if we do the right thing, if we are good enough, clever enough, sincere enough, work hard enough, we will be rewarded. There are different verses to this song - if you are sorry for your sins and try hard not to sin again, you will go to heaven; if you do your daily practise, clean up your diet, heal your inner child, ferret out all your emotional issue's, focus your intent, come into alignment with the world around you, hone your affirmations, find and listen to the voice of your higher self, you will be rewarded with vibrant health, abundant prosperity, loving relations and inner peace - in other words, heaven! We know that what we do and how we think affects the quality of our lives. Many things are clearly up to us. And many others are not. I can see no evidence that the universe works on a simple meritocratic system of cause and effect. Bad things happen to good people - all the time. Monetary success does come to some who do not do what they love, as well as to some who are unwilling or unable to see the harm they do to the planet or others. Illness and misfortune come to some who follow their soul's desire. Many great artist's have been poor. Great teachers have lived in obscurity. My invitation, my challenge to you here, is to journey into a deeper intimacy with the world and your life without any promise of safety or guarantee of reward beyond the intrinsic value of full participation.

Setting aside the truth value of the UFO phenomenon, it is an interesting sociological reality that so many people are unwilling to discuss the most - and at times traumatic - experience of their lives. What does it say about our society that this is so? My feeling is that, by its very nature, it represents a form of repression. If you are a reader who believes UFOs to be nonsense of some sort, I can nevertheless assure you that you have a friend or relation who has seen one. They have simply learned not to discuss it. Many people can live perfectly well within the constraints of repression and denial; they simply learn to shut off certain parts of their mind. It is sad, but it happens all of the time. But not everyone is the same. Not everyone is willing to do this, or even can do this. By any estimate, there are may millions of people on this planet who have had a powerful UFO experience. They cannot and will not be silenced indefinitely.

The myth of quantum consciousness sits well with many whose egos have made it impossible for them to accept the insignificant place science perceives for humanity, as modern instruments probe the farthest reaches of space and time. ... quantum consciousness has about as much substance as the aether from which it is composed. Early in this century, quantum mechanics and Einstein’s relativity destroyed the notion of a holistic universe that had seemed within the realm of possibility in the century just past. First, Einstein did away with the aether, shattering the doctrine that we all move about inside a universal, cosmic fluid whose excitations connect us simultaneously to one another and to the rest of the universe. Second, Einstein and other physicists proved that matter and light were composed of particles, wiping away the notion of universal continuity. Atomic theory and quantum mechanics demonstrated that everything, even space and time, exists in discrete bits – quanta. To turn this around and say that twentieth century physics initiated some new holistic view of the universe is a complete misrepresentation of what actually took place. ... The myth of quantum consciousness should take its place along with gods, unicorns, and dragons as yet another product of the fantasies of people unwilling to accept what science, reason, and their own eyes tell them about the world.

I just don't believe people when they say they want to change and want a better life but are unwilling to change or take the first step.

The inner feeling of emptiness from which passive dependent people suffer is the direct result of their parents’ failure to fulfill their needs for affection, attention and care during their childhood. It was mentioned in the first section that children who are loved and cared for with relative consistency throughout childhood enter adulthood with a deepseated feeling that they are lovable and valuable and therefore will be loved and cared for as long as they remain true to themselves. Children growing up in an atmosphere in which love and care are lacking or given with gross inconsistency enter adulthood with no such sense of inner security. Rather, they have an inner sense of insecurity, a feeling of “I don’t have enough” and a sense that the world is unpredictable and ungiving, as well as a sense of themselves as being questionably lovable and valuable. It is no wonder, then, that they feel the need to scramble for love, care and attention wherever they can find it, and once having found it, cling to it with a desperation that leads them to unloving, manipulative, Machiavellian behavior that destroys the very relationships they seek to preserve. As also indicated in the previous section, love and discipline go hand in hand, so that unloving, uncaring parents are people lacking in discipline, and when they fail to provide their children with a sense of being loved, they also fail to provide them with the capacity for self-discipline. Thus the excessive dependency of the passive dependent individuals is only the principal manifestation of their personality disorder. Passive dependent people lack self-discipline. They are unwilling or unable to delay gratification of their hunger for attention. In

Emotional hunger is not love, though people often confuse the two. Hunger is a strong need caused by emotional deprivation in childhood. It is a primitive condition of pain and longing which people often act out in a vain and desperate attempt to fill a void or emptiness. This emptiness is related to the pain of aloneness and separateness and can never realistically be satisfied in an adult relationship. Yet many people refuse to bear their pain and are unwilling to accept the futility of attempting to gratify their primitive dependency needs.

And he thought about the Devil, in whom he did not believe, and he looked around at the two windows where the fires were gleaming. It seemed to him that out of those crimson eyes the Devil himself was looking at him--that unknown force that had created the mutual relation of the strong and the weak, that coarse blunder which one could never correct. That strong must hinder the weak from living--such was the law of Nature; but only in a newspaper article or in a schoolbook was that intelligible and easily accepted. In the hotchpotch which was everyday life, in the tangle of trivialities out of which human relations were woven, it was no longer a law, but a logical absurdity, when the strong and the weak were both equally victims of their mutual relations, unwillingly submitting to some directing force, unknown, standing outside life, apart from man.

But it also strikes me that the idea of 'conservatism' is in itself false, because nothing can be conserved, as such - time moves in one direction only, I mean. This idea is so basic thaat when I first thought of it, I felt very brilliant, and then I wondered if I was an idiot. But does it make some sense to you? We can't conserve anything, and especially not social relations, without altering their nature, arresting some part of their interaction with time in an unnatural way. Just look at what conservatives make of the enviornment: their idea of conservation is to extract, pillage and destroy, 'because that's what we've always done' - but because of that very fact, it's no longer the same earth we do it to. I suppose you think this is all extremely rudimentary and maybe even that I'm un-dialectical. But these are just the abstract thoughts I had, which I needed to write down, and of which you find yourself the (willing or unwilling) recipient.

What does it mean to invade a country, topple its leader, face a raging insurgency, open a Pandora’s box of sectarian conflict across a region, spend trillions of dollars, kill hundreds of thousands of people, and permanently alter hundreds of thousands of American lives? Something in the character of post-9/11 America seemed unable, or unwilling, to process the scale of the catastrophic decision, and the spillover effects it had—an emboldened Iran, embattled Gulf states, a Syrian dictator who didn’t want to be next, a Russian “strongman who resented American dominance, a terrorist organization that would turn itself into an Islamic State, and all the individual human beings caught in between.

Ironically, many of the institutions that run the economy, such as medicine, education, law and even psychology are largely dependent upon failing health. If you add up the amounts of money exchanged in the control, anticipation and reaction to failing health (insurance, pharmaceutical research and products, reactive or compensatory medicine, related legal issues, consultation and therapy for those who are unwilling to improve their physical health and claim or believe the problem is elsewhere, etc.), you end up with an enormous chunk. To keep that moving, we need people to be sick. Then we have the extreme social emphasis placed on the pursuit and maintenance of a lifestyle based on making money at any cost, often at the sacrifice of health, sanity and well-being.

He reached for me, and fast as lightning, he boxed my ears. All I remember is the world exploding. Cassandra says she helped me back to our room, and there was blood coming from my left ear. My right ear mended in a day or two, but I could only hear a little out of the left one, and there was a beating pain deep down. Soon I took ill with fever. Mama said that had nothing to do with the ear, but I think it did." Pandora paused, unwilling to relate any of the distasteful details of her ear suppurating and draining. She glanced cautiously at Gabriel, whose face was averted. He was no longer playing with her braid. His hand had clenched around it until the muscles of his forearms and wrist stood out. "Even after I recovered from the fever," Pandora said, "the hearing didn't come back all the way. But the worst part was that I kept losing my balance, especially at night. It made me afraid of the dark. Ever since then-" She stopped as Gabriel lifted his head. His face was hard and murderous, the hellfrost in his eyes frightening her more than her father's fury ever had. "That bloody son of a bitch," he said softly. "If he were still alive, I'd beat him with a thresher's flail." Pandora reached out with a fluttering motion, patting the air near him. "No," she said breathlessly, "no, I wouldn't want that. I hated him for a long time, but now I feel sorry for him." Gabriel caught her hand in midair, swift but gentle, as if it were a bird he wanted to hold without injuring. His eyes had dilated until she could see reflections of herself in the dark centers. "Why?" he whispered after a long moment. "Because hurting me was the only way to hide his own pain.

I looked at the internet for too long today and start. ed feeling depressed. The worst thing is that I actually think people on there are generally well meaning and the impulses are right, but our political vocabulary has decayed so deeply and rapidly since the twentieth century that most attempis to make sense of our present historical moment turn out to be essentially gibberish. Everyone is understandably attached to particular identity categories, but at the same time largely unwilling to articulate what those categories consist of, how they came about, and what purposes they serve. The only apparent schema is that for every victim group (people bom into poor families, women, people of colour) there is an oppres- sor group (people born into rich families, men, white people) But in this framework, relations between victim and oppressor are not historical so much as theological, in that the victims are transcendently good and the oppressors are personally evil. For this reason, an individual's membership of a particular identity group is a question of unsurpassed ethical significance, and a great amount of our discourse is devoted to sorting individu- als into their proper groups, which is to say, giving them their proper moral reckoning.

There were relatives of their victims among the Hogwarts students, who now found themselves the unwilling objects of a gruesome sort of reflected fame as they walked the corridors: Susan Bones, whose uncle, aunt, and cousins had all died at the hands of one of the ten, said miserably during Herbology that she now had a good idea what it felt like to be Harry. "And I don't know how you stand it- it's horrible" she said bluntly.

... everyone is understandably attached to particular identity categories, but at the same time largely unwilling to articulate what those categories consist of, how they came about, and what purposes they serve. the only apparent schema is that for every victim group (people born into poor families, women, people of colour) there is an oppressor group (people born into rich families, men, white people). but in this framework, relations between victim and oppressor are not historical so much as theological, in that victims are transcendently good and the oppressors are personally evil. for this reason, an individual's membership of a particular identity group is a question of unsurpassed ethical significance, and a great amount of our discourse is devoted to sorting individuals into their proper groups, which is to say, giving them their proper moral reckoning.

1)    The woman has intuitive feelings that she is at risk. 2)    At the inception of the relationship, the man accelerated the pace, prematurely placing on the agenda such things as commitment, living together, and marriage. 3)    He resolves conflict with intimidation, bullying, and violence. 4)    He is verbally abusive. 5)    He uses threats and intimidation as instruments of control or abuse. This includes threats to harm physically, to defame, to embarrass, to restrict freedom, to disclose secrets, to cut off support, to abandon, and to commit suicide. 6)    He breaks or strikes things in anger. He uses symbolic violence (tearing a wedding photo, marring a face in a photo, etc.). 7)    He has battered in prior relationships. 8)    He uses alcohol or drugs with adverse affects (memory loss, hostility, cruelty). 9)    He cites alcohol or drugs as an excuse or explanation for hostile or violent conduct (“That was the booze talking, not me; I got so drunk I was crazy”). 10)   His history includes police encounters for behavioral offenses (threats, stalking, assault, battery). 11)   There has been more than one incident of violent behavior (including vandalism, breaking things, throwing things). 12)   He uses money to control the activities, purchase, and behavior of his wife/partner. 13)   He becomes jealous of anyone or anything that takes her time away from the relationship; he keeps her on a “tight leash,” requires her to account for her time. 14)   He refuses to accept rejection. 15)   He expects the relationship to go on forever, perhaps using phrases like “together for life;” “always;” “no matter what.” 16)   He projects extreme emotions onto others (hate, love, jealousy, commitment) even when there is no evidence that would lead a reasonable person to perceive them. 17)   He minimizes incidents of abuse. 18)   He spends a disproportionate amount of time talking about his wife/partner and derives much of his identity from being her husband, lover, etc. 19)   He tries to enlist his wife’s friends or relatives in a campaign to keep or recover the relationship. 20)   He has inappropriately surveilled or followed his wife/partner. 21)   He believes others are out to get him. He believes that those around his wife/partner dislike him and encourage her to leave. 22)   He resists change and is described as inflexible, unwilling to compromise. 23)   He identifies with or compares himself to violent people in films, news stories, fiction, or history. He characterizes the violence of others as justified. 24)   He suffers mood swings or is sullen, angry, or depressed. 25)   He consistently blames others for problems of his own making; he refuses to take responsibility for the results of his actions. 26)   He refers to weapons as instruments of power, control, or revenge. 27)   Weapons are a substantial part of his persona; he has a gun or he talks about, jokes about, reads about, or collects weapons. 28)   He uses “male privilege” as a justification for his conduct (treats her like a servant, makes all the big decisions, acts like the “master of the house”). 29)   He experienced or witnessed violence as a child. 30)   His wife/partner fears he will injure or kill her. She has discussed this with others or has made plans to be carried out in the event of her death (e.g., designating someone to care for children).

The strong must hinder the weak from living —such was the law of Nature; but only in a newspaper article or in a school book was that intelligible and easily accepted. In the hotchpotch which was everyday life, in the tangle of trivialities out of which human relations were woven, it was no longer a law, but a logical absurdity, when the strong and the weak were both equally victims of their mutual relations, unwillingly submitting to some directing force, unknown, standing outside life, apart from man.

A child, with parents who are unable or unwilling to provide safe enough attachment, has no one to whom she can bring her whole developing self. No one is there for reflection, validation and guidance. No one is safe enough to go to for comfort or help in times of trouble. There is no one to cry to, to protest unfairness to, and to seek compassion from for hurts, mistakes, accidents, and betrayals. No one is safe enough to shine with, to do “show and tell” with, and to be reflected as a subject of pride. There is no one to even practice the all-important intimacy-building skills of conversation. In the paraphrased words of more than one of my clients: “Talking to Mom was like giving ammunition to the enemy. Anything I said could and would be used against me. No wonder, people always tell me that I don’t seem to have much to say for myself.” Those with Cptsd-spawned attachment disorders never learn the communication skills that engender closeness and a sense of belonging. When it comes to relating, they are often plagued by debilitating social anxiety - and social phobia when they are at the severe end of the continuum of Cptsd.

The prophet Jeremiah says, “You will seek me and find me when you seek me with all your heart” (Jeremiah 29:13). The problem with most of us is that we are unwilling to seek God for the answers—we are too lazy to spend time in prayer and fasting, focusing intentionally on God. Bill Bright, the founder of Campus Crusade for Christ, said: I believe the power of fasting as it relates to prayer is the spiritual atomic bomb that our Lord has given us to destroy the strongholds of evil and usher in a great revival and spiritual harvest around the world. The longer I fasted, the more I sensed the presence of the Lord.

The libido that is withdrawn so unwillingly from the “mother” turns into a threatening serpent, symbolizing the fear of death—for the relation to the mother must cease, must die, and this is almost the same as dying oneself. That is to say, the violence of the separation is proportionate to the strength of the bond uniting the son with the mother, and the stronger this broken bond was in the first place, the more dangerously does the “mother” approach him in the guise of the unconscious. This is indeed the Mater saeva cupidinum, ‘savage mother of desire,’ who in another form now threatens to devour the erstwhile fugitive.

I looked at the internet for too long today and started feeling depressed. The worst thing is that I actually think people on there are generally well meaning and the impulses are right, but our political vocabulary has decayed so deeply and rapidly since the twentieth century that most attempts to make sense of our present historical moment turn out to be essentially gibberish. Everyone is understandably attached to particular identity categories, but at the same time largely unwilling to articulate what those categories consist of, how they came about, and what purposes they serve. The only apparent schema is that for every victim group (people born into poor families, women, people of colour) there is an oppressor group (people born into rich families, men, white people). But in this framework, relations between victim and oppressor are not historical so much as theological, in that the victims are transcendently good and the oppressors are personally evil. For this reason, an individual’s membership of a particular identity group is a question of unsurpassed ethical significance, and a great amount of our discourse is devoted to sorting individuals into their proper groups, which is to say, giving them their proper moral reckoning. If serious political action is still possible, which I think at this point is an open question, maybe it won’t involve people like us—in fact I think it almost certainly won’t. And frankly if we have to go to our deaths for the greater good of humankind, I will accept that like a lamb, because I haven’t deserved this life or even enjoyed it. But I would like to be helpful in some way to the project, whatever it is, and if I could help only in a very small way, I wouldn’t mind, because I would be acting in my own self-interest anyway—because it’s also ourselves we’re brutalising, though in another way, of course. No one wants to live like this. Or at least, I don’t want to live like this. I want to live differently, or if necessary to die so that other people can one day live differently. But looking at the internet, I don’t see many ideas worth dying for. The only idea on there seems to be that we should watch the immense human misery unfolding before us and just wait for the most immiserated, most oppressed people to turn around and tell us how to stop it. It seems that there exists a curiously unexplained belief that the conditions of exploitation will by themselves generate a solution to exploitation—and that to suggest otherwise is condescending and superior, like mansplaining. But what if the conditions don’t generate the solution?

Cultural artifacts like clothing, music, or speech are aspects of indigenous culture that are generally not considered by teachers to be related to education, but are one of the first things a teacher identifies when interacting with neoindigenous students. The wrong clothing or speech will get neoindigenous students labeled as unwilling to learn and directly impact their academic lives much in the way that it affects the indigenous. For example, if one were to ask the average person in the United States, Australia, or New Zealand to describe the indigenous peoples in their respective countries, the responses would probably be very similar, and include exoticized references to scanty clothing, “odd” living arrangements, “strange” speech, “weird” customs, and “primitive” art and music.

It is precisely in that relationship to the Reader that you will find most of the classic faults of style: pretension, condescension, servility, obscurantism, grandiosity, vulgarity, and the like--even academicism. That's why most faults of style can be described in language relevant to human relations. Is your style frank and open...does it have some understated agenda...is it out to prove something it does not or cannot admit...is it trying to impress...show off...is it kissing up...groveling...maybe just a tad passive-aggressive, with a mumbling half-audible voice that is unwilling to explain...is it trying to convince...overwhelm...help...seduce...give pleasure...inflict pain...There is no area of the writer's work that is more responsive to the psychology of human connection than style.

Catalina could not wait a minute longer. “Mother, the Blessed Virgin has appeared to me.” “Yes, dear?” Maria answered. “Clean the carrots for me, will you, and cut them up.” “But, Mother, listen. The Blessed Virgin appeared to me. She spoke to me.” “Don’t be silly, child. I saw you were asleep when I came in and I thought I’d let you sleep on. If you had a nice dream all the better. But now you’re awake you can help me to get the supper ready.” “But I wasn’t dreaming. It was before I went to sleep.” Then she related the extraordinary thing that had happened to her. Maria Perez had been good-looking in her youth, but now in middle age she had grown stout as do many Spanish women with advancing years. She had known a lot of trouble, two children she had had before Catalina had died, but she had accepted this, as well as her husband’s desertion, as a mortification sent to try her, for she was extremely pious; and being a practical woman, not accustomed to cry over spilt milk, had found solace in hard work, the offices of the Church, and the care of her daughter and of her wilful brother Domingo. She listened to Catalina’s story with dismay. It was so circumstantial, with such precise detail, that she would not have been unwilling to credit it if only it hadn’t been incredible. The only possible explanation was that the poor girl’s illness and the loss of her lover had turned her brain. She had been praying in the church and then had sat in the hot sun; it was only too probable that something had gone awry in her head and she had imagined the whole thing with such force that she was convinced of its reality.

There can be a mismatch of attachment expectations. As mentioned earlier, not all relationships have to be attachment-based, but ideally all parties involved in the relationship need to agree about this. Very painful and confusing situations can arise when one person wants a certain relationship to meet their attachment needs, but the other person does not want the same level of involvement, or if a person wants an attachment-based relationship in theory but is practically or situationally unable to provide at that level. When I see clients struggling with attachment anxiety because a partner gives mixed signals or is inconsistent in their responsiveness, support, or availability, it is important to explore whether or not they are expecting this partner to be an attachment figure for them. If they are, then it is paramount for them to dialogue with their partner about whether or not that partner wants to be in the role of an attachment figure for them, as well as honestly assessing if the partner has enough time, capacity and/or space in their life and other relationships to show up to the degree required for being polysecure together. Some people prefer not to define their relationships, preferring to explore and experience them without labels or traditional expectations. As long as this level of ambiguity or relationship fluidity is a match for everyone involved, it can be a very liberating and satisfying way to relate with others. But when someone casts a partner in the role of attachment figure, but that person is unable or unwilling to play the part, much pain, frustration, disappointment, heartache and attachment anxiety ensues.

Whites generally are unable or unwilling to acknowledge how structural patterning generates white bias and responsibility for that structural patterning. Perhaps it is Mumia Abu-Jamal who again has deftly and complexly summarized the phenomenon of viciously racist bias in relation to African American experience of “criminal justice.” Contemplating Pennsylvania’s death row population which was 60 percent black at the time of his writing in a state where blacks make up only 11 percent of the population, Abu-Jamal reflects: Does this mean that African-Americans are somehow innocents, subjected to a set up by state officials? Not especially. What it does suggest is that state actors, at all stages of the criminal justice system, including slating at the police station, arraignment at the judicial office, pretrial, trial and sentencing stage before a court, treat African-American defendants with a special vengeance not experienced by white defendants.[94] Hence, we have the prison house and criminal justice structures as a bastion of white racism, displaying severe racial disparities, unequally disseminating terror and group loss for racialized groups in the US. It is a bitter fruit of the nation’s legacy of four centuries of slavery in North America, of the Jim Crow rollback of Reconstruction that often was reinforced by lynching practices. Some of today’s prisons are, in fact, built on sites of former slave plantations.[95] More importantly, prisons today are institutions that preserve a white society marked by white dominance and the confinement of nonwhite bodies, especially black bodies, exposing those bodies to commodification, immobilization, and disintegration.

he revealed nothing. He nodded gravely. “I suppose it might be, ma’am, but I was hired to do the job and take the risks.” “Figured I’d offer,” Thomas said, unwilling to let the matter drop. “You tell me what you figure to do, and I’ll be glad to help.” “Another time.” The marshal tasted his coffee again and looked directly at the girl. “You are new in Sentinel. Will you be staying long?” “No.” “Do you have relatives here?” “No.” He waited, but no explanation was offered. Fitz Moore was puzzled and he studied her from the corners of his eyes. There was no sound in the room but the ticking of the big, old-fashioned clock. The girl sat very still, the delicate line of her profile bringing to him a faint, lost feeling, a nostalgia from his boyhood when such women as she rode to hounds, when there was perfume on the air, blue grass, picket fences . . .

Delaying gratification is a process of scheduling the pain and pleasure of life in such a way as to enhance the pleasure by meeting and experiencing the pain first and getting it over with.” He adds, “It is the only decent way to live.” I completely agree, but there’s more. In addition to delaying gratification, discipline demands that you also make key decisions in advance—relationally, physically, financially and spiritually. Let’s keep going. Relationally. Delayed gratification is important first and foremost in training children. A lot of parents are unwilling to make the sacrifices that are necessary in order to meet their children’s deepest needs. A promotion at work, a TV show or a nap on the sofa may all seem much more enticing than playing Candy Land with a three-year-old. There’s no question about it: it is hard to devote yourself wholeheartedly and regularly to bringing up your children properly. But hard work during the children’s early, impressionable years usually forms strong character in them. Parents who discipline themselves to do this, trusting God for the strength to keep going, are likely to enjoy the payoff of a lifetime of solid relationships with their children.

Forgive me I hope you are feeling better. I am, thank you. Will you not sit down? In vain I have struggled. It will not do! My feelings will not be repressed. You must allow me to tell you how ardently I admire and love you. In declaring myself thus I'm fully aware that I will be going expressly against the wishes of my family, my friends, and, I hardly need add, my own better judgement. The relative situation of our families is such that any alliance between us must be regarded as a highly reprehensible connection. Indeed as a rational man I cannot but regard it as such myself, but it cannot be helped. Almost from the earliest moments of our acquaintance I have come to feel for you a passionate admiration and regard, which despite of my struggles, has overcome every rational objection. And I beg you, most fervently, to relieve my suffering and consent to be my wife. In such cases as these, I believe the established mode is to express a sense of obligation. But I cannot. I have never desired your good opinion, and you have certainly bestowed it most unwillingly. I'm sorry to cause pain to anyone, but it was most unconsciously done, and, I hope, will be of short duration. And this is all the reply I am to expect? I might wonder why, with so little effort at civility, I am rejected. And I might wonder why, with so evident a desire to offend and insult me you chose to tell me that you like me against your will, against your reason, and even against your character! Was this not some excuse for incivility if I was uncivil? I have every reason in the world to think ill of you. Do you think any consideration would tempt me to accept the man who has been the means of ruining the happiness of a most beloved sister? Can you deny that you have done it? I have no wish to deny it. I did everything in my power to separate my friend from your sister, and I rejoice in my success. Towards him I have been kinder than towards myself. But it's not merely that on which my dislike of you is founded. Long before it had taken place, my dislike of you was decided when I heard Mr Wickham's story of your dealings with him. How can you defend yourself on that subject? You take an eager interest in that gentleman's concerns! And of your infliction! You have reduced him to his present state of poverty, and yet you can treat his misfortunes with contempt and ridicule! And this is your opinion of me? My faults by this calculation are heavy indeed, but perhaps these offences might have been overlooked, had not your pride been hurt by the honest confession of the scruples that had long prevented my forming any serious design on you, had I concealed my struggles and flattered you. But disguise of every sort is my abhorrence. Nor am I ashamed of the feelings I related. They were natural and just could you expect me to rejoice in the inferiority of your connections? To congratulate myself on the hope of relations whose condition in life is so decidedly below my own? You are mistaken, Mr Darcy. The mode of your declaration merely spared me any concern I might have felt in refusing you had you behaved in a more gentleman-like manner. You could not have made me the offer of your hand in any possible way that would have tempted me to accept it. From the very beginning, your manners impressed me with the fullest belief of your arrogance, your conceit, and your selfish disdain for the feelings of others. I had known you a month before I felt you were the last man in the world whom I could ever marry! You have said quite enough, madam. I perfectly comprehend your feelings and now have only to be ashamed of what my own have been. Please forgive me for having taken up your time and accept my best wishes for your health and happiness. Forgive me. I hope you are feeling better. I am, thank you. Will you no

The Christian life requires a form adequate to its content, a form that is at home in the Christian revelation and that respects each person's dignity and freedom with plenty of room for all our quirks and particularities. Story provides that form. The biblical story invites us in as participants in something larger than our sin-defined needs, into something truer than our culture-stunted ambitions. We enter these stories and recognize ourselves as participants, whether willing or unwilling, in the life of God. Unfortunately, we live in an age in which story has been pushed from its biblical frontline prominence to a bench on the sidelines and then condescended to as "illustration" or "testimony" or "inspiration." Our contemporary unbiblical preference, both inside and outside the church, is for information over story. We typically gather impersonal (pretentiously called "scientific" or "theological") information, whether doctrinal or philosophical or historical, in order to take things into our own hands and take charge of how we will live our lives. And we commonly consult outside experts to interpret the information for us. But we don't live our lives by information; we live them in relationships in the context of a personal God who cannot be reduced to formula or definition, who has designs on us for justice and salvation. And we live them in an extensive community of men and women, each person an intricate bundle of experience and motive and desire. Picking a text for living that is characterized by information-gathering and consultation with experts leaves out nearly everything that is uniquely us - our personal histories and relationships, our sins and guilt, our moral character and believing obedience to God. Telling and listening to a story is the primary verbal way of accounting for life the way we live it in actual day-by-day reality. There are no (or few) abstractions in a story. A story is immediate, concrete, plotted, relational, personal. And so when we lose touch with our lives, with our souls - our moral, spiritual, embodied God-personal lives - story is the best verbal way of getting us back in touch again. And that is why God's word is given for the most part in the form of story, this vast, overarching, all-encompassing story, this meta-story.

The sub-sector needed a person, preferably an officer, civilian or military, to handle logistics. We had information that a certain Lieutenant Enamul Haque, a native of Chapai Nawabganj had crossed over to India and was now living with relatives in Malda. Jahangir contacted him and invited him to the Sub-sector HQ through some of his relatives who were in our Sub-sector. After much persuasion, he agreed to come. Jahangir scheduled the meeting when the Sector Commander would be present. A couple of days later, Enam came to Mohidipur. Jahangir and I were also present in the meeting. Enam was a tall individual with a good physique but he seemed nervous. Colonel Zaman opened the conversation with the usual inquiries: when did he cross the border, where was he staying in Malda, what was he doing, et cetera. Enam was not doing anything; he was simply hiding in Malda. Colonel Zaman told him that to the Pakistan Army he was a deserter and a rebel, irrespective of whether he joined the Mukti Bahini or not. He implored him to join; we needed all the help we could get. Enam responded that he was from the EME; he was not a fighter. Colonel Zaman assured him he would not be given any combat assignments; he would have an administrative job. He was going to BDF HQ soon and could have Enam assigned to Mohidipur Sub-sector as logistics officer and Enam could even stay with relatives in Malda if he liked. No amount of persuasion could convince Enam. It surprised me a great deal that a Bengali military officer, who deserted the Pakistan Army and crossed over to India, was unwilling to make any contribution to the liberation war, even in a non-combat capacity[33]. This was true of many young and able university and college students especially from middle class families. I had met some of them in Calcutta. On one occasion. Sultana Zaman, Colonel Zaman’s wife, had asked a female MPA why her two university going sons had not joined the Mukti Bahini? The MPA replied that her boys were intellectual types not suited for fighting, implying that combat was the task for lesser beings. [33] In 1973, I met Enamul Haque in the Bangabhaban where he was ADC to the President. He was claiming to be a freedom fighter! He retired as a brigadier. After retirement, he became a state minister in Sheikh Hasina's government in 2009.

The simple fact is that Donald Trump was, and still seems to be, unwilling to castigate, much less mildly criticize, actions by the white supremacists, racists, and antisemites who voted for him and who continue to support him. Rather than be outraged by what they say and do, he enables and emboldens them because it serves his political purposes. While Trump is probably not an antisemite, enabling antisemites is itself an antisemitic act that causes as much damage as something that comes from an ideological antisemite. When challenged, antisemitic enablers will often cite their personal relations with Jews. But the rationalization that “some of my best friends/relatives are Jewish/black/gay so therefore the antisemitic/racist/homophobic things that I say cannot possibly be antisemitic/racist/homophobic” is both ridiculous and deplorable.

An unmoving watch may have its place in a timeless universe, but it is all but useless in a world where the seconds tick by. In the same way, we might rightly question what comfort there would be in journeying through life with a God who is continually unable or unwilling to respond, in real time, to the desires expressed in our prayers. God in his power could have chosen to relate to us in such a way, but his love has embraced a different path.

working identity involves revisiting the basic assumptions we use to evaluate possibilities. To illustrate what basic assumptions are, it is useful to think of our career choices as a pyramid with three levels (see figure 4-1).4 At the top of the pyramid lies what is most visible, to us and to the outside world: what job we hold in what setting. Dan, for example, was an executive in a high-tech company. One level below are the values and motivating factors that hold constant from job to job and company to company. These are what MIT career specialist Edgar Schein calls our “career anchors,” the competencies, preferences, and work-related values that we would be unwilling to give up if forced to make a choice.5 Dan’s experience has led him to value himself professionally as someone who excels at turnarounds—at making troubled companies healthy. He could perform this role on a smaller or larger scale (for example, big company or small start-up), in an advisory or a hands-on role, and as a manager or an owner, but the constant is that managerial challenge is what excites him. Dan’s turmoil over the offer of a “perfect job” that would have again robbed him of his family time, however, belies a conflict between his professional and personal values that is rooted at a deeper level. In his search, therefore, he has to plumb deeper: He must explore the final, bottom level of the pyramid to understand the basic assumptions—our mental maps about how the world works—that truly drive his behavior.

The word the Anglo-Saxon poets of Dark Age England used for fate highlights this ironic, circling, swerving logic; they called it wyrd—a word related to a lot of other w-r words still existing in our language that connote twisting and turning (worm, wrap, writhe, wreath, wring, and so on—even word, which, as writers know, is made of bendy-twisty marks on paper or stone). Wyrd, or weird, is the bending force in our lives that, among other things, causes dark prophecies to be fulfilled not only despite but actually because of our best efforts at preventing them. It also warps our mind and induces a kind of compulsion around more appealing-sounding prophecies, as it did to Shakespeare’s Macbeth after hearing the Weird Sisters’ prophecy that he would become king. When we realize that the Minkowski block universe, in its resolute self-consistency, imposes a wyrd-like law upon us (a “law in the cosmos,” you might call it), then all those antique myths about prophecy and the ironic insistency of fate start to appear less like the superstitions of benighted folk in the Back When and start to seem remarkably, well, prescient. And not only prescient, but based on real-life experience with prescience. Divination was an important part of Greek culture, for instance; it was even the basis of their medicine. Sick patients went to temples and caves to have healing dreams in the presence of priests who could interpret their dreams’ signs. They were not strangers to this stuff, as we now are. As intrinsically precognitive beings who think of ourselves as freely willed, the logic of wyrd is our ruler. We can’t go anywhere that would prevent ourselves from existing, prevent ourselves from getting to the experiences and realizations ahead of us that will turn out to have retroinfluenced our lives now, and this imposes a kind of blindness on us. That blindness may keep us from going insane, reducing the level of prophecy to a manageable level. It is why our dreamlife only shows us the future as through a glass, darkly. It is also why the world seems so tricksterish to those who are really paying attention. That we are interfered with by an intelligence that is somehow within us but also Other is the human intuition that Freud theorized in such a radical new way. His focus was on how this Other inside could make us ill; the flip side is that it really does serve as our guide, especially when we let ourselves be led by our unreason. Research shows that “psi” is an unconscious, un-willed function or group of functions.2 The laboratory experiments by Daryl Bem, Dean Radin, and many others strongly support something like presentiment (future-feeling) operating outside of conscious awareness, and it could be a pervasive feature or even a basic underlying principle of our psychology.

Eve was beside herself. Whatever this is, Deene had best appreciate—why are you staring at me like that?” He closed the door and stepped closer. The room was unusual, built with a small balcony overlooking a conservatory that might have been added as an afterthought, hence its relative warmth and humidity, and the lush scent of foliage blending with all the other fragrances wafting through the house. “Looking at you like what?” “Like… you just lost your best friend? Won’t it be wonderful to go home to Flint Hall, Elijah?” Elijah was better than my lord, and because she seemed to need it, he lied for her. “Wonderful, indeed. Have you told your parents yet that you’re going to Paris?” He had the sense she was waiting for him to leave Morelands first, unwilling to have his support even tacitly. “Not… not yet.” She set the perfect little gift down. “Louisa says I must, and she grasps tactics with an intuition I can only admire. I wish…” Her gaze went to the elegant little parcel. “I wish…” While Elijah watched, Jenny lost some of that distant, preoccupied quality that had characterized her since they’d finished their paintings. She gazed on that parcel as if it held secrets and treats and even a happy ending or two. Once they completed the twenty-minute walk back to Morelands, they’d have no more private moments ever. He’d leave for London at first light; she’d sail for Paris, probably before the New Year. “What do you wish, Genevieve?” Because whatever it was, he’d give it to her. His heart, his soul, his hands, passage to Paris—passage home from Paris. How he wished she’d ask him for that, but passage home was something she could only give herself. “Will you make love with me, Elijah? You’re leaving tomorrow, I know that, and I shouldn’t ask it. I shouldn’t want it, but I do. I want you, so much. Please?

She thrust the pink box she was holding into Mr. Rutherford’s hands before she opened up her reticule and pulled out a fistful of coins. Counting them out very precisely, she stopped counting when she reached three dollars, sixty-two cents. Handing Mr. Rutherford the coins, she then took back the pink box, completely ignoring the scowl Mr. Rutherford was now sending her. “This is not the amount of money I quoted you for the skates, Miss . . . ?” “Miss Griswold,” Permilia supplied as she opened up the box and began rummaging through the thin paper that covered her skates. Mr. Rutherford’s brows drew together. “Surely you’re not related to Mr. George Griswold, are you?” “He’s my father,” Permilia returned before she frowned and lifted out what appeared to be some type of printed form, one that had a small pencil attached to it with a maroon ribbon. “What is this?” Mr. Rutherford returned the frown, looking as if he wanted to discuss something besides the form Permilia was now waving his way, but he finally relented—although he did so with a somewhat heavy sigh. “It’s a survey, and I would be ever so grateful if you and Miss Radcliff would take a few moments to fill it out, returning it after you’re done to a member of my staff, many of whom can be found offering hot chocolate for a mere five cents at a stand we’ve erected by the side of the lake. I’m trying to determine which styles of skates my customers prefer, and after I’m armed with that information, I’ll be better prepared to stock my store next year with the best possible products.” “Far be it from me to point out the obvious, Mr. Rutherford, but one has to wonder about your audacity,” Permilia said. “It’s confounding to me that you’re so successful in business, especially since not only are you overcharging your customers for the skates today, you also expect those very customers to extend you a service by taking time out of their day to fill out a survey for you. And then, to top matters off nicely, instead of extending those customers a free cup of hot chocolate for their time and effort, you’re charging them for that as well.” “I’m a businessman, Miss Griswold—as is your father, if I need remind you. I’m sure he’d understand exactly what my strategy is here today, as well as agree with that strategy.” Permilia stuck her nose into the air. “You may very well be right, Mr. Rutherford, but . . .” She thrust the box back into his hands. “Since I’m unwilling to pay more than I’ve already given you for these skates, I’ll take my money back, if you please.” “Don’t be ridiculous,” Mr. Rutherford said, thrusting the box right back at Permilia. “Now, if the two of you will excuse me, I have other customers to attend to.” With that, he sent Wilhelmina a nod, scowled at Permilia, and strode through the snow back to his cash register.

A person buys eyeglasses and only then appreciates what his sound eyes were to him. A person becomes ill, and only then perceives what an immense treasure health was to him. A person loses some members of the family, some relative or friend, and only then sees how many good people God had given him. And so on. Why must we fail to appreciate anything, until we have lost it? True, there is much grief in life, but there are also many little sunny joys which we are unwilling to see. Yet, if these could elicit such loud prayers of gratitude from our lips as the loud complaints which grief makes us utter, we would certainly bear the burden of life as easily as a certain laborer bore his knapsack with the little cricket in it.

Another danger in conventional psychoanalysis lies in the fact that the patient often only pretends that he wants to change. If he suffers from bothersome symptoms, such as difficulties in sleeping, impotence, fear of authorities, being unhappy in relation to the opposite sex, or a general feeling of malaise, he of course wants to be rid of his symptoms. Who wouldn’t? But he is unwilling to experience the pain and anguish that are inseparable from the process of growing and becoming independent. How does he solve the dilemma? He expects that if he only follows the “basic rule”—to say whatever comes to mind without censoring it—he will be cured without pain or even effort; to put it briefly, he believes in “salvation by talking.” But there is no such thing. Without effort and willingness to experience pain and anxiety, nobody grows, in fact nobody achieves anything worth achieving.

At that time, Wake Forest was trying to ease away from religious control in order to attract scholars unwilling to teach under the rubric of religious fundamentalism. Someone got the idea of asking me to come to Wake Forest and speak to their middle class, white student body on the issue of race relations and the rising claims of blacks on the society. For the most part, these students liked things as they were. My job that day was to show them how racial discrimination hurt everyone.

One of the enduring myths about NSO, and many of its competitors, is that it’s a private company looking to make a profit with no formal ties to the Israeli state. It’s a message that’s constantly pushed by the Israeli government, and a lot of the Western media has gone along for the ride, unwilling or unable to investigate what a state-backed spyware outfit means for global relations, privacy, and free speech. It’s easy to condemn Chinese-or Russian-backed hackers, opponents of Western governments, but what if these corporations are supported and used by a Western-favored nation like Israel?

When we accept the poverty that we have absolutely no control over our fate, that all we have is freely given, unmerited favor from God, we begin to relate to our possessions, to others, and to God in a completely different way. With this realization, all is gift, and God is the only one worth relying on. In times of great favor, we give glory to God; in times of trouble, God is the first we seek for help; at all times, we are unwilling to waste our lives acquiring, maintaining, and protecting possessions that fade at the expense of relationships that last.

He was, I realize now, one of the least ideological people I ever met: everything that happened to him he took as a particular case, unable or unwilling to generalize from it. He lost his livelihood but did not lose faith in his country. The education system failed him but he still revered it and placed all his hopes for his children in it. His relations with women were mostly disastrous but he did not hate women. In his mind he did not marry a black girl, he married "Yvonne," and he did not have an experimental set of mixed-race children, he had me and my brother Ben and my brother Luke. How rare such people are! I am not so naive even now as to believe we have enough of them at any one time in history to form a decent and tolerant society. But neither will I ever deny their existence or the possibility of lives like his. He was a member of the white working class, a man often afflicted by despair who still managed to retain a core optimism. Perhaps in a different time under different cultural influences living in a different society he would have become one of the rabid old angry white men of whom the present left is so afeared. As it was, born in 1925 and dying in 2006, he saw his children benefit from the civilized postwar protections of free education and free health care, and felt he had many reasons to be grateful.

When our white colleagues become angry, either at a situation or at us, we are expected to accept their anger, and there is relatively never a consequence for their expressions of anger. However, if a person of color expresses anger in the same way, they are labeled; they can be labeled an ‘angry black man’ or ‘angry black woman.’ Furthermore, when your anger subsides you are still held accountable for the initial action for years to come. For example, ‘Oh, don’t get her angry. You’ll never hear the end of it,’ or constant check-ins to make sure that you will not have another ‘outburst.’ These microaggressions can create an environment where people of color can feel even more isolated and unwilling to express themselves.

Parasites means that which does not have its own independent life, but gets empowered, comes alive by the nearness or the existence sitting on you willingly or unwillingly. Whether you like it or not, it catches, it sits in you and gets empowered. Your muscle memories have parasites. The parasites sitting in your muscle memory is responsible for all your addictions and tiredness.These parasite can just trigger you, it can trigger the muscle memory of certain food or certain drug, alcohol, smoking, marijuana; it can trigger any of these memories and force you to consume them again. Addictions related to eating, drugs, sex, pornography or any type of addictions, is because of the parasites sitting in your muscle memory.

There is a phrase that has been bandied about as a prescriptive for success from the late Stephen Covey these last few years, “Begin with the end in mind”. It is a reasonable aphorism if limited to areas that are manageable such as paying off debts in 5 years or finishing a paper at midnight; but is unreasonable for one who intends to reach loftier goals as quickly as one locates a search result on Google. Adages relating to goals and success are meant to target specific people in certain periods of his or her life, not as a carpet bomb that leaves collateral damage of those unprepared to assess his or her own strengths and weaknesses or unwilling to court such an effort. But society is indifferent to these setbacks because each time an individual fails, another person or institution takes advantage of these failures for self-gain. That is the so-called nature of the so-called beast.

Are you someone who wouldn’t be caught dead in the same outfit as someone else? Then why settle for a generic, mass-produced wedding dress? If you are a unique bride with unique tastes, your secret weapon is Jana Ann Bridal Shop in San Diego for all things bridal gown related. When it comes to wedding dresses, it’s okay to be hard to please and unwilling to compromise—it’s your big day and a cause for celebration. Bridal shops are a dime a dozen, but Jana Ann Bridal Couture is different than the rest. All our dresses are hand produced—hand cut, hand sewn, and hand beaded. Everything we do here is custom tailored to your specific tastes and body shape, meaning you won’t look like anyone else on your wedding day. You’ll look perfectly and completely yourself. Let your individuality shine through at Jana Ann Bridal Couture, the premiere bridal shop in San Diego. We offer custom created dresses that turn your vision into a reality. Don’t spend your precious time trying on dresses you know don’t meet your standards when you can have everything you want at our bridal shop. We consider ourselves wedding dress connoisseurs, so even if you don’t know what you want, come to our shop to browse and look for inspiration. Start your journey toward a new chapter of your life on the right foot and in the right dress.

USA – NEW YORK -(#) Bring Back Lost Love Spell Caster – (#) +27685771974 – Black Magic, Revenge, Break Up, Love, Save Marriage, Stop Cheating, Online Spells Caster – ASTROLOGER – IN – Burlington, Vermont, Santa Fe, New Mexico, Sacramento, Providence, Rhode Island bring back lost lover Marriage spells UK USA Canada Florida London Singapore Worcester Brownsville LOVE CHARMS *Binding Your Lover To Love You Only *Bring Back Lost Lover Even If Lost For A Long Time *Do You Want Your Lover To Marry You? *Do You Want To Stop A Divorce Or Do You Want A Divorce? * Men Use And Dump You?(Ladies) LUCKY CHARMS *Lucky Charms For Financial Problems *Do You Want To Win A Court Cases Or Tenders? *Do Have Bad Dreams, tokoloshe Of Any Kind Come For Protection *Are you fired & You Want Your Job Back? *Do You Have Problem With Your Bosses At Work? WOMEN CHARMS Charm For Men Admire You & Propose you *Is He Unwilling To Marry You?(Call Now) *Is There Same One Disturbing Your Relation Ship?(Call Now) *Is Some One Against You At Work? SO D'NT DIE *Looking For A Job & Promotion At Work? *Win Serious Court Cases At Any Stage *In Any Secret Deal FAMILY PROBLEMS *Misunderstanding With Family Members & In Laws *Are You The Only Person Suffering In The Family? *You Failing To Get Babies (Ladies & Men) *Family Members Jealousy A Bout You?+27685771974

USA – NEW YORK -(#) Bring Back Lost Love Spell Caster – (#) +27685771974 – Black Magic, Revenge, Break Up, Love, Save Marriage, Stop Cheating, Online Spells Caster – ASTROLOGER – IN – Burlington, Vermont, Santa Fe, New Mexico, Sacramento, Providence, Rhode Island bring back lost lover Marriage spells UK USA Canada Florida London Singapore Worcester Brownsville LOVE CHARMS *Binding Your Lover To Love You Only *Bring Back Lost Lover Even If Lost For A Long Time *Do You Want Your Lover To Marry You? *Do You Want To Stop A Divorce Or Do You Want A Divorce? * Men Use And Dump You?(Ladies) LUCKY CHARMS *Lucky Charms For Financial Problems *Do You Want To Win A Court Cases Or Tenders? *Do Have Bad Dreams, tokoloshe Of Any Kind Come For Protection *Are you fired & You Want Your Job Back? *Do You Have Problem With Your Bosses At Work? WOMEN CHARMS Charm For Men Admire You & Propose you *Is He Unwilling To Marry You?(Call Now) *Is There Same One Disturbing Your Relation Ship?(Call Now) *Is Some One Against You At Work? SO D'NT DIE *Looking For A Job & Promotion At Work? *Win Serious Court Cases At Any Stage *In Any Secret Deal FAMILY PROBLEMS *Misunderstanding With Family Members & In Laws *Are You The Only Person Suffering In The Family? *You Failing To Get Babies (Ladies & Men) *Family Members Jealousy A Bout You?+27685771974