Anger Related Quotes

When you wake up in the morning, tell yourself: the people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous and surly. They are like this because they can't tell good from evil. But I have seen the beauty of good, and the ugliness of evil, and have recognized that the wrongdoer has a nature related to my own - not of the same blood and birth, but the same mind, and possessing a share of the divine. And so none of them can hurt me. No one can implicate me in ugliness. Nor can I feel angry at my relative, or hate him. We were born to work together like feet, hands and eyes, like the two rows of teeth, upper and lower. To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are unnatural.

I know my head isn't screwed on straight. I want to leave, transfer, warp myself to another galaxy. I want to confess everything, hand over the guilt and mistake and anger to someone else. There is a beast in my gut, I can hear it scraping away at the inside of my ribs. Even if I dump the memory, it will stay with me, staining me. My closest is a good thing, a quiet place that helps me hold these thoughts inside my head where no one can hear them.

What if the point of life has nothing to do with the creation of an ever-expanding region of control? What if the point is not to keep at bay all those people, beings, objects and emotions that we so needlessly fear? What if the point instead is to let go of that control? What if the point of life, the primary reason for existence, is to lie naked with your lover in a shady grove of trees? What if the point is to taste each other's sweat and feel the delicate pressure of finger on chest, thigh on thigh, lip on cheek? What if the point is to stop, then, in your slow movements together, and listen to the birdsong, to watch the dragonflies hover, to look at your lover's face, then up at the undersides of leaves moving together in the breeze? What if the point is to invite these others into your movement, to bring trees, wind, grass, dragonflies into your family and in so doing abandon any attempt to control them? What if the point all along has been to get along, to relate, to experience things on their own terms? What if the point is to feel joy when joyous, love when loving, anger when angry, thoughtful when full of thought? What if the point from the beginning has been to simply be?

Times are difficult globally; awakening is no longer a luxury or an ideal. It's becoming critical. We don't need to add more depression, more discouragement, or more anger to what's already here. It's becoming essential that we learn how to relate sanely with difficult times. The earth seems to be beseeching us to connect with joy and discover our innermost essence. This is the best way that we can benefit others.

Benny Anger: What's up, doc? Doc Manhattan: "Up" is a relative concept; it has no intrinsic value.

IF YOU are a relatively small woman, and a man at least twice your size is bellowing at you in anger, and you’re wearing a prisoner’s uniform, and he has a pair of handcuffs on his belt, I don’t care how much of a badass you think you are, you’ll be fucking scared

The vibrations created by irritation are equivalent to those of mercury, by anger to those of lead, and by sadness and sorrow to those of aluminum. In the same way, uncertainty is related to cadmium, despair to steel, and stress to zinc.

Look in the mirror. What you see there is what you get from others. When you smile, smile comes back to you. When you get angry, anger comes back to you. When you love, love comes back to you, when you hate, hatred comes back to you. That's very simple. You can make your life however you like by how you behave.

Resentment is the feeling of frustration, judgment, anger, “better than,” and/ or hidden envy related to perceived unfairness or injustice. It’s an emotion that we often experience when we fail to set boundaries or ask for what we need, or when expectations let us down because they were based on things we can’t control, like what other people think, what they feel, or how they’re going to react.

True Relations never break and relation which breaks were never true

Nothing can survive without food. Everything we consume acts either to heal us or to poison us. We tend to think of nourishment only as what we take in through our mouths, but what we consume with our eyes, our ears, our noses, our tongues, and our bodies is also food. The conversations going on around us, and those we participate in, are also food. Are we consuming and creating the kind of food that is healthy for us and helps us grow? When we say something that nourishes us and uplifts the people around us, we are feeding love and compassion. When we speak and act in a way that causes tension and anger, we are nourishing violence and suffering.

If I’m being honest, there’s a lot of anger. I’m angry at this old Korean woman I don’t know, that she gets to live and my mother does not, like somehow this stranger’s survival is at all related to my loss.

All weather is sin-related. Lust causes thunder, anger causes fog, and you don't want to know what causes dew.

The typical atheist rebels against God as a teenager rebels against his parents. When his own desires or standards are not fulfilled in the way that he sees fit, he, in revolt, storms out of the house in denial of the Word of God and in scrutiny of a great deal of those who stand by the Word of God. The epithet 'Heavenly Father' is a grand reflection, a relation to that of human nature.

Across the country, red states are poorer and have more teen mothers, more divorce, worse health, more obesity, more trauma-related deaths, more low-birth-weight babies, and lower school enrollment. On average, people in red states die five years earlier than people in blue states. Indeed, the gap in life expectancy between Louisiana (75.7) and Connecticut (80.8) is the same as that between the United States and Nicaragua. Red states suffer more in another highly important but little-known way, one that speaks to the very biological self-interest in health and life: industrial pollution.

Depression, somehow, is much more in line with society's notions of what women are all about: passive, sensitive, hopeless, helpless, stricken, dependent, confused, rather tiresome, and with limited aspirations. Manic states, on the other hand, seem to be more the provenance of men: restless, fiery, aggressive, volatile, energetic, risk taking, grandiose and visionary, and impatient with the status quo. Anger or irritability in men, under such circumstances, is more tolerated and understandable; leaders or takers of voyages are permitted a wider latitude for being temperamental. Journalists and other writers, quite understandably, have tended to focus on women and depression, rather than women and mania. This is not surprising: depression is twice as common in women as men. But manic-depressive illness occurs equally often in women and men, and, being a relatively common condition, mania ends up affecting a large number of women. They, in turn, often are misdiagnosed, receive poor, if any, psychiatric treatment, and are at high risk for suicide, alcoholism, drug abuse, and violence. But they, like men who have manic-depressive illness, also often contribute a great deal of energy, fire, enthusiasm, and imagination to the people and world around them.

Borderline rage is often terrifying in its unpredictability and intensity. It may be sparked by relatively insignificant events and explode without warning. It may be directed at previously valued people. The threat of violence frequently accompanies this anger. All of these features make borderline rage much different from typical anger. In

Anger could be seen on Lan Xichens face, "If it were not related to you, could he have don't those to himself without a reason?!" ZeWu-Jun had always been an extremely patient person, but now that Lan Wangji was involved, he was truly angered.

Parts of you are phobic of anger and generally terrified and ashamed of angry dissociative parts. There is often tremendous conflict between anger-avoidant and anger-fixated parts of an individual. Thus, an internal and perpetual cycle of rage-shame-fear creates inner chaos and pain.

Abba Macarius said, 'If you rebuke someone and do it with anger, you have allowed a passion to control you. You have not saved anyone and have destroyed yourself'.

In the long history of male and female relations all the way back to the Garden, I can't think of one in which a woman's anger ever won over a man.

Hatred or disliking for someone is something that doesn't come easily but once it comes, it make sure not to leave your heart and mind and stay there either for ever or a long time.

... there is a large connection between Saturn and lead. Metals resonate the emotions and moods of people, and so the next logical deduction is that Saturn is close related to anger.

When you produce a thought that is full of understanding, forgiveness, and compassion, that thought will immediately have a healing effect on both your physical and mental health and on those around you. If you think a thought that is full of judgment and anger, that thought will immediately poison your body and mind and the people around you.

Every girl learns, in varying degrees, to filter herself through messages of women's relative cultural irrelevance, powerlessness, and comparative worthlessness. Images and words conveying disdain for girls, women, and femininity come at children fast and furiously, whereas most boys' passage to adulthood—even for boys disadvantaged by class or ethnicity—remains cloaked in the cultural centrality of maleness and masculinity.

White folks have controlled New Orleans with money and guns, black folks have controlled it with magic and music, and although there has been a steady undercurrent of mutual admiration, an intermingling of cultures unheard of in any other American city, South or North; although there has prevailed a most joyous and fascinating interface, black anger and white fear has persisted, providing the ongoing, ostensibly integrated fete champetre with volatile and sometimes violent idiosyncrasies.

There’s something about our identity as activists that is so closely related to the anger that we experience. What would it look like if we formed our activist communities around joy, not the suffering or the anger, as a basis for our change work?

Alterations in regulation of affect (emotion) and impulse: Almost all people who are seriously traumatized have problems in tolerating and regulating their emotions and surges or impulses. However, those with complex PTSD and dissociative disorders tend to have more difficulties than those with PTSD because disruptions in early development have inhibited their ability to regulate themselves. The fact that you have a dissociative organization of your personality makes you highly vulnerable to rapid and unexpected changes in emotions and sudden impulses. Various parts of the personality intrude on each other either through passive influence or switching when your under stress, resulting in dysregulation. Merely having an emotion, such as anger, may evoke other parts of you to feel fear or shame, and to engage in impulsive behaviors to stop avoid the feelings.

If I’m being honest, there’s a lot of anger. I’m angry at this old Korean woman I don’t know, that she gets to live and my mother does not, like somehow this stranger’s survival is at all related to my loss. Why is she here slurping up spicy jjamppong noodles and my mom isn’t? Other people must feel this way. Life is unfair, and sometimes it helps to irrationally blame someone for it.

But you know as well as I do that anger won’t solve anything.” “I beg to differ,” he shrugged. “Anger can be quite rewarding…at least for those of us who have the option of blasting our enemies to oblivion.

Do not despise your inner world. That is the first and most general piece of advice I would offer… Our society is very outward-looking, very taken up with the latest new object, the latest piece of gossip, the latest opportunity for self-assertion and status. But we all begin our lives as helpless babies, dependent on others for comfort, food, and survival itself. And even though we develop a degree of mastery and independence, we always remain alarmingly weak and incomplete, dependent on others and on an uncertain world for whatever we are able to achieve. As we grow, we all develop a wide range of emotions responding to this predicament: fear that bad things will happen and that we will be powerless to ward them off; love for those who help and support us; grief when a loved one is lost; hope for good things in the future; anger when someone else damages something we care about. Our emotional life maps our incompleteness: A creature without any needs would never have reasons for fear, or grief, or hope, or anger. But for that very reason we are often ashamed of our emotions, and of the relations of need and dependency bound up with them. Perhaps males, in our society, are especially likely to be ashamed of being incomplete and dependent, because a dominant image of masculinity tells them that they should be self-sufficient and dominant. So people flee from their inner world of feeling, and from articulate mastery of their own emotional experiences. The current psychological literature on the life of boys in America indicates that a large proportion of boys are quite unable to talk about how they feel and how others feel — because they have learned to be ashamed of feelings and needs, and to push them underground. But that means that they don’t know how to deal with their own emotions, or to communicate them to others. When they are frightened, they don’t know how to say it, or even to become fully aware of it. Often they turn their own fear into aggression. Often, too, this lack of a rich inner life catapults them into depression in later life. We are all going to encounter illness, loss, and aging, and we’re not well prepared for these inevitable events by a culture that directs us to think of externals only, and to measure ourselves in terms of our possessions of externals. What is the remedy of these ills? A kind of self-love that does not shrink from the needy and incomplete parts of the self, but accepts those with interest and curiosity, and tries to develop a language with which to talk about needs and feelings. Storytelling plays a big role in the process of development. As we tell stories about the lives of others, we learn how to imagine what another creature might feel in response to various events. At the same time, we identify with the other creature and learn something about ourselves. As we grow older, we encounter more and more complex stories — in literature, film, visual art, music — that give us a richer and more subtle grasp of human emotions and of our own inner world. So my second piece of advice, closely related to the first, is: Read a lot of stories, listen to a lot of music, and think about what the stories you encounter mean for your own life and lives of those you love. In that way, you will not be alone with an empty self; you will have a newly rich life with yourself, and enhanced possibilities of real communication with others.

You as a whole person are thus unable to reconcile conflicts about anger and learn to tolerate and express anger in healthy ways. Inner turmoil and dissociation are maintained.

I always think about the tie between emotions and the body. Fierce joy attacks yang; fierce anger damages yin. If I were to write a book, I’d want to include Liver-related conditions that are affected by the different types of anger we women must hide from our husbands, mothers-in-law, and concubines. And then there are the ailments connected to Lung emotions—sadness and worry.

Specific parts of you personality may be angry and are usually easily evoked. because these parts are dissociated, anger remains an emotion that is not integrated for you as a whole person. Even though individuals with dissociative disorder are responsible for their behavior, just like everyone else, regardless of which part may be acting, they may feel little control of these raging parts of themselves. Some dissociative parts may avoid or even be phobic of anger. They may influence you as a whole person to avoid conflict with others at any cost or to avoid setting healthy boundaries out of fear of someone else’s anger; or they may urge you to withdraw from others almost completely.

In a study of children's toy and television preferences, researchers Isabelle Cherney and Kamala London found that, when left alone, half of boys ages five through thirteen picked "girl" and "boy" toys equally - until they thought they were being watched. They were especially concerned about what their fathers would think if they saw them. Over time, boys' interests in toys and media become more rigidly masculinized and codified, whereas girls' stay relatively open ended and flexible.

He who despises himself, nevertheless esteems himself as a self-despiser. (Nietzsche.) A vain person is always vain about something. He overestimates the importance of some quality or exaggerates the degree to which he possesses it, but the quality has some real importance and he does possess it to some degree. The fantasy of overestimation or exaggeration makes the vain person comic, but the fact that he cannot be vain about nothing makes his vanity a venial sin, because it is always open to correction by appeal to objective fact. A proud person, on the other hand, is not proud of anything, he is proud, he exists proudly. Pride is neither comic nor venial, but the most mortal of all sins because, lacking any basis in concrete particulars, it is both incorrigible and absolute: one cannot be more or less proud, only proud or humble. Thus, if a painter tries to portray the Seven Deadly Sins, his experience will furnish him readily enough with images symbolic of Gluttony, Lust, Sloth, Anger, Avarice, and Envy, for all these are qualities of a person’s relations to others and the world, but no experience can provide an image of Pride, for the relation it qualifies is the subjective relation of a person to himself. In the seventh frame, therefore, the painter can only place, in lieu of a canvas, a mirror.

Dr. Bone Specialist came in, made me stand up and hobble across the room, checked my reflexes, and then made me lie down on the table. He bent my right knee this way and that, up and down, all the way out to the side and in. Then he did the same with my left leg. He ordered X rays then started to leave the room. I panicked. I MUST GET DRUGS. "What can I take for the pain?" I asked him before he got out the door. "You can take some over the counter ibuprofen," he suggested. "But I wouldn't take more than nine a day." I choked. Nine a day? I'd been popping forty. Nine a day? Like hell. I couldn't even go to the bathroom on my own, I hadn't slept in three weeks, and my normally sunny cheery disposition had turned into that of a very rabid dog. If I didn't get good drugs and get them now, it was straight to Shooter's World and then Walgreens pharmacy for me. "I don't think you understand," I explained. "I can't go to work. I have spent the last four days with my mother who is addicted to QVC, watching jewelry shows, doll shows and make-up shows. I almost ordered a beef-jerky maker! Give me something, or I'm going to use your calf muscles to make the first batch!" Without further ado, he hastily scribbled out a prescription for some codeine and was gone. I was happy. My mother, however, had lost the ability to speak.

A woman must continually watch herself. She is almost continually accompanied by her own image of herself. Whilst she is walking across a room or whilst she is weeping at the death of her father, she can scarcely avoid envisaging herself walking or weeping. From earliest childhood she has been taught and persuaded to survey herself continually. ... ... Every woman's presence regulates what is and is not 'permissible' within her presence. Every one of her actions - whatever its direct purpose or motivation - is also read as an indication of how she would like to be treated. If a woman throws a glass on the floor, this is an example of how she treats her own emotion of anger and so of how she would wish it to be treated by others. If a man does the same, his action is only read as an expression of his anger. If a woman makes a good joke this is an example of how she treats the joker in herself and accordingly of how she as a joker-woman would like to be treated by others. Only a man can make a good joke for its own sake. One might simplify this by saying: men act and women appear. Men look at women. Women watch themselves being looked at. This determines not only most relations between men and women but also the relation of women to themselves. The surveyor of woman in herself is male: the surveyed female. Thus she turns herself into an object - and most particularly an object of vision : a sight.

I sit down and say, and I run all my friends and relatives and enemies one by one in this, without entertaining any angers or gratitudes or anything, and I say, like 'Japhy Ryder, equally empty, equally to be loved, equally a coming Buddha,' then I run on, say to 'David O. Selznick, equally empty, equally to be loved, equally a coming Buddha' though I don't use names like David O. Selznick, just people I know because when I say the words 'equally a coming Buddha' I want to be thinking of their eyes, like you take Morley, his blue eyes behind those glasses, when you think 'equally a coming Buddha' you think of those eyes and you really do suddenly see the true secret serenity and the truth of his coming Buddhahood. Then you think of your enemy's eyes.

I suspect our sense of entitlement to anger is directly proportional to our perception of our own relative innocence.

Though often used interchangeably, the concept of freedom of speech and the First Amendment are not the same thing. While the First Amendment protects freedom of speech and freedom of the press as they relate to duties of the state and state power, freedom of speech is a far broader idea that includes additional cultural values. These values incorporate healthy intellectual habits, such as giving the other side a fair hearing, reserving judgment, tolerating opinions that offend or anger us, believing that everyone is entitled to his or her own opinion, and recognizing that even people whose points of view we find repugnant might be (at least partially) right.

In a sense, the borderline is like an emotional explorer who carries only a sketchy map of interpersonal relations; he finds it extremely difficult to gauge the optimal psychic distance from others, particularly significant others. To compensate, he caroms back and forth from clinging dependency to angry manipulation, from gushes of gratitude to fits of irrational anger. He fears abandonment, so he clings; he fears engulfment, so he pushes away. He craves intimacy and is terrified of it at the same time. He winds up repelling those with whom he most wants to connect.

intoxication of anger, like that of the grape, shows us to others, but hides us from ourselves, and we injure our own cause in the opinion of the world when we too passionately and eagerly defend it.

The rage of the disesteemed is personally fruitless, but it is also so absolutely inevitable; this rage, so generally discounted, so little understood even among the people whose daily bread it is, is one of the things that makes history. Rage can only with difficulty, and never entirely, be brought under the domination of the intelligence and is therefore not susceptible to any arguments whatever.

Because INTPs are relatively ill-equipped to navigate emotionally-difficult situations, their inferior Fe is inclined to do all it can to defend itself. Hence, in emotionally intense or chaotic situations, INTPs may suddenly be overwhelmed with feelings of rage and anger, which, left unmitigated, may quickly transport them to the dark side.

Freud was fascinated with depression and focused on the issue that we began with—why is it that most of us can have occasional terrible experiences, feel depressed, and then recover, while a few of us collapse into major depression (melancholia)? In his classic essay “Mourning and Melancholia” (1917), Freud began with what the two have in common. In both cases, he felt, there is the loss of a love object. (In Freudian terms, such an “object” is usually a person, but can also be a goal or an ideal.) In Freud’s formulation, in every loving relationship there is ambivalence, mixed feelings—elements of hatred as well as love. In the case of a small, reactive depression—mourning—you are able to deal with those mixed feelings in a healthy manner: you lose, you grieve, and then you recover. In the case of a major melancholic depression, you have become obsessed with the ambivalence—the simultaneity, the irreconcilable nature of the intense love alongside the intense hatred. Melancholia—a major depression—Freud theorized, is the internal conflict generated by this ambivalence. This can begin to explain the intensity of grief experienced in a major depression. If you are obsessed with the intensely mixed feelings, you grieve doubly after a loss—for your loss of the loved individual and for the loss of any chance now to ever resolve the difficulties. “If only I had said the things I needed to, if only we could have worked things out”—for all of time, you have lost the chance to purge yourself of the ambivalence. For the rest of your life, you will be reaching for the door to let you into a place of pure, unsullied love, and you can never reach that door. It also explains the intensity of the guilt often experienced in major depression. If you truly harbored intense anger toward the person along with love, in the aftermath of your loss there must be some facet of you that is celebrating, alongside the grieving. “He’s gone; that’s terrible but…thank god, I can finally live, I can finally grow up, no more of this or that.” Inevitably, a metaphorical instant later, there must come a paralyzing belief that you have become a horrible monster to feel any sense of relief or pleasure at a time like this. Incapacitating guilt. This theory also explains the tendency of major depressives in such circumstances to, oddly, begin to take on some of the traits of the lost loved/hated one—and not just any traits, but invariably the ones that the survivor found most irritating. Psychodynamically, this is wonderfully logical. By taking on a trait, you are being loyal to your lost, beloved opponent. By picking an irritating trait, you are still trying to convince the world you were right to be irritated—you see how you hate it when I do it; can you imagine what it was like to have to put up with that for years? And by picking a trait that, most of all, you find irritating, you are not only still trying to score points in your argument with the departed, but you are punishing yourself for arguing as well. Out of the Freudian school of thought has come one of the more apt descriptions of depression—“aggression turned inward.” Suddenly the loss of pleasure, the psychomotor retardation, the impulse to suicide all make sense. As do the elevated glucocorticoid levels. This does not describe someone too lethargic to function; it is more like the actual state of a patient in depression, exhausted from the most draining emotional conflict of his or her life—one going on entirely within. If that doesn’t count as psychologically stressful, I don’t know what does.

Individuals blind to the sexual opposite within them, be they men or women, never realise that the partner they choose is chosen because he or she bears some resemblance to the anima or animus. The anger and hurt felt at the 'true discovery' of the partner's failings is really anger and hurt directed at oneself; and this would become apparent, were one to see the dark figure within one's own unconscious impelling one into a particular relationship. Like always attracts like; rather than railing at the partner, one should take a long, close look at one's own psychic makeup. But it is easier to complain bitterly --- to analysts, marriage counsellors, and also astrologers --- that yet another relationship has collapsed and yet another partner has proved to be a bad choice. It is also fashionable to blame this on the failures of the parent of the opposite sex; but the past continues to live within a person not only because in some way it is part of his own substance, but also because he permits it to do so. When a disastrous relationship occurs once, we may fool ourselves into believing it is chance; when it occurs twice, it has become a pattern, and a pattern is an unmistakable indication that the anima or animus is at work in the unconscious, propelling the helpless ego into relationships or situations which are baffling, painful, and frighteningly repetitive. Again, it is much wiser to look within oneself for the source of the pattern, rather than at the inherent failure of the opposite sex. For these destructive patterns are the psyche's way of making itself known, although great effort is often required to fulfil its demand for transformation. And great sacrifices also are required - of such precious commodities as one's pride, one's self-image, one's self-righteousness.

Black orators, more eloquent than Genet, had informed white Americans for three centuries that our living conditions were intolerable. David Walker in 1830 and Frederick Douglass in 1850 had revealed the anguish and pain of life for blacks in the United States. Martin Delaney and Harriet Tubman, Marcus Garvey and Dr. DuBois, and Martin King and Malcolm X had explained with anger, passion and persuasion that we were living precariously on the ledge of life, and that if we fell, the entire structure, which had prohibited us living room, might crumble as well. So in 1960, white Americans should have known all they needed to know about black Americans.

Resentment is the feeling of frustration, judgment, anger, “better than,” and/or hidden envy related to perceived unfairness or injustice. It’s an emotion that we often experience when we fail to set boundaries or ask for what we need, or when expectations let us down because they were based on things we can’t control, like what other people think, what they feel, or how they’re going to react.

I’ve learned that there are really just two mental patterns that contribute to dis-ease: fear and anger. Anger can show up as impatience, irritation, frustration, criticism, resentment, jealousy, or bitterness. These are all thoughts that poison the body. When we release this burden, all the organs in our body begin to function properly. Fear could be tension, anxiety, nervousness, worry, doubt, insecurity, feeling not good enough, or unworthiness. Do you relate to any of this stuff? We must learn to substitute faith for fear if we are to heal.

It's about the ways in which girls deal with anger and aggression, as opposed to the ways in which boys do. The premise is that boys tend to be more direct in their aggression - physical confrontation - while in contrast, girls use an indirect approach known as relational aggression. Relational aggression is a form of aggression where the group is used as a weapon to assault others and others' relationships. It uses lies, secrets, betrayals and a host of other two-faced tactics to destroy or damage the relationships and social standing of others in the group.

Complaints of feeling cut off, shut off, out of touch, feeling apart or strange, of things being out of focus or unreal, of not feeling one with people, or of the point having gone out of life, interest flagging, things seeming futile and meaningless, all describe in various ways this state of mind. Patients usually call it 'depression', but it lacks the heavy, black, inner sense of brooding, of anger and of guilt, which are not difficult to discover in classic depression. Depression is really a more extraverted state of mind, which, while the patient is turning his aggression inwards against himself, is part of a struggle not to break out into overt angry and aggressive behaviour. The states described above are rather the 'schizoid states'. They are definitely introverted. Depression is object-relational. The schizoid person has renounced objects, even though he still needs them.

The way she only inhabited the person she thought of as herself if she was feeling someone else’s pain. Their grief. Their anger. Their debilitating joy. Their delusory love. Their cruel and unrelenting fate. How beautifully she could carry the suffering of others, wearing their misery so she didn’t have to acknowledge her own...Translating the human experience which was itself full of badness, so that she never had to hold her own badness for too long.

Before the Sex Pistols, music was so bloody serious, all run by university graduates. It was all head music devoid of any real intellectualism. There was no deep though in it, merely images pertaining to something mystical, too stupid and absolutely devoid of reality. How on earth were we supposed to relate to that music when we lived in council flats? We had no money, no job, no nothing. So the Pistols projected that anger, that rock-bottom working-class hate.

Many survivors of relational and other forms of early life trauma are deeply troubled and often struggle with feelings of anger, grief, alienation, distrust, confusion, low self-esteem, loneliness, shame, and self-loathing. They seem to be prisoners of their emotions, alternating between being flooded by intense emotional and physiological distress related to the trauma or its consequences and being detached and unable to express or feel any emotion at all - alternations that are the signature posttraumatic pattern. These occur alongside or in conjunction with other common reactions and symptoms (e.g., depression, anxiety, and low self-esteem) and their secondary manifestations. Those with complex trauma histories often have diffuse identity issues and feel like outsiders, different from other people, whom they somehow can't seem to get along with, fit in with, or get close to, even when they try. Moreover, they often feel a sense of personal contamination and that no one understands or can help them. Quite frequently and unfortunately, both they and other people (including the professionals they turn to for help) do misunderstand them, devalue their strengths, or view their survival adaptations through a lens of pathology (e.g., seeing them as "demanding", "overdependent and needy", "aggressive", or as having borderline personality). Yet, despite all, many individuals with these histories display a remarkable capacity for resilience, a sense of morality and empathy for others, spirituality, and perseverance that are highly admirable under the circumstances and that create a strong capacity for survival. Three broad categories of survivorship, with much overlap between them, can be discerned: 1. Those who have successfully overcome their past and whose lives are healthy and satisfying. Often, individuals in this group have had reparative experiences within relationships that helped them to cope successfully. 2. Those whose lives are interrupted by recurring posttraumatic reactions (often in response to life events and experiences) that periodically hijack them and their functioning for various periods of time. 3. Those whose lives are impaired on an ongoing basis and who live in a condition of posttraumatic decline, even to the point of death, due to compromised medical and mental health status or as victims of suicide of community violence, including homicide.

When you got right down to it, my dick was the one organ that hadn’t presented itself to my consciousness through pain, only pleasure. Modest but robust, it had always served me faithfully. Or, you could argue, I had served it – if so, its yoke had been easy. It never gave me orders. It sometimes encouraged me to get out more, but it encouraged me humbly, without bitterness or anger. This past evening, I knew, it had interceded on Myriam’s behalf. It had always enjoyed good relations with Myriam, Myriam had always treated it with affection and respect, and this had given me an enormous amount of pleasure. And sources of pleasure were hard to come by. In the end, my dick was all I had.

By the time I visited those battlefields, I knew that they had been retrofitted as the staging ground for a great deception, and this was my only security, because they could no longer insult me by lying to me. I knew—and the most important thing I knew was that, somewhere deep with them, they knew too. I like to think that knowing might have kept me from endangering you, that having understood and acknowledged the anger, I could control it. I like to think that it could have allowed me to speak the needed words to the woman and then walk away. I like to think this, but I can’t promise it. The struggle is really all I have for you because it is the only portion of this world under your control.

Anger is an energy. It really bloody is. It’s possibly the most powerful one-liner I’ve ever come up with. When I was writing the Public Image Ltd song ‘Rise’, I didn’t quite realize the emotional impact that it would have on me, or anyone who’s ever heard it since. I wrote it in an almost throwaway fashion, off the top of my head, pretty much when I was about to sing the whole song for the first time, at my then new home in Los Angeles. It’s a tough, spontaneous idea. ‘Rise’ was looking at the context of South Africa under apartheid. I’d be watching these horrendous news reports on CNN, and so lines like ‘They put a hotwire to my head, because of the things I did and said’, are a reference to the torture techniques that the apartheid government was using out there. Insufferable. You’d see these reports on TV and in the papers, and feel that this was a reality that simply couldn’t be changed. So, in the context of ‘Rise’, ‘Anger is an energy’ was an open statement, saying, ‘Don’t view anger negatively, don’t deny it – use it to be creative.’ I combined that with another refrain, ‘May the road rise with you’. When I was growing up, that was a phrase my mum and dad – and half the surrounding neighbourhood, who happened to be Irish also – used to say. ‘May the road rise, and your enemies always be behind you!’ So it’s saying, ‘There’s always hope’, and that you don’t always have to resort to violence to resolve an issue. Anger doesn’t necessarily equate directly to violence. Violence very rarely resolves anything. In South Africa, they eventually found a relatively peaceful way out. Using that supposedly negative energy called anger, it can take just one positive move to change things for the better. When I came to record the song properly, the producer and I were arguing all the time, as we always tend to do, but sometimes the arguing actually helps; it feeds in. When it was released in early 1986, ‘Rise’ then became a total anthem, in a period when the press were saying that I was finished, and there was nowhere left for me to go. Well, there was, and I went there. Anger is an energy. Unstoppable.

I’ve often thought about it, Helen. It’s one of the most interesting things in the world. The truth is that there is a great outer life that you and I have never touched—a life in which telegrams and anger count. Personal relations, that we think supreme, are not supreme there. There love means marriage settlements, death, death duties. So far I’m clear. But here my difficulty. This outer life, though obviously horrid, often seems the real one—there’s grit in it. It does breed character. Do personal relations lead to sloppiness in the end?

He showed the fineness of his nature by being kinder to me after that misunderstanding than before. Nay, the very incident which, by my theory, must in some degree estrange me and him, changed, indeed, somewhat our relations; but not in the sense I painfully anticipated. An invisible, but a cold something, very slight, very transparent, but very chill: a sort of screen of ice had hitherto, all through our two lives, glazed the medium through which we exchanged intercourse. Those few warm words, though only warm with anger, breathed on that frail frost-work of reserve; about this time, it gave note of dissolution. I think from that day, so long as we continued friends, he never in discourse stood on topics of ceremony with me.

He walked on the Embankment once under a dark red sunset. The red river reflected the red sky, and they both reflected his anger. The sky, indeed, was so swarthy, and the light on the river relatively so lurid, that the water almost seemed of fiercer flame than the sunset it mirrored. It looked like a stream of literal fire winding under the vast caverns of a subterranean country.

It's like there is a huge balance scale in the sky, weighing the relative strength of two opposing fields of Influence. One side represents those opening to a higher personal spirituality, and thus acting to lift others into that consciousness. The other side of the scale represents those who are still stuck in fear and anger, who are acting to pull people down into a simmering, untruthful fear and rage." The statement hit me hard. That meant there was a contagion from both sides, and the balance shifted daily depending on how consistently those in Alignment could hold their truth with others.

In other words, in 1919 relatively few people could become disenchanted with liberal modernity because only a tiny minority had enjoyed the opportunity to become enchanted with it in the first place. Since then, however, billions more people have been exposed to the promises of individual freedom in a global neo-liberal economy that imposes constant improvisation and adjustment – and just as rapid obsolescence.

I clearly had a few daddy issues myself, but you didn’t see me pulling the wings off of flies. On the other hand, I did have a slight anger-management problem, and a related history of physical violence, both well documented by the public school system. And, oh yeah, that whole “hallucinating alien spacecraft from my favorite videogame” thing. So perhaps I wasn’t in the best position to judge the sanity of others.

Moreover, since, in general, all those things which delight us when present usually do so also when we anticipate them or remember them, then even anger is pleasant, as Homer said in describing it as ‘sweeter by far than trickling honey’.* After all, people do not feel anger for those they think beyond the reach of retaliation, nor do they feel anger (or relatively little) for those who have far more power than them.

Imagine,” I thought, “a world in which brothers and sisters grow up in homes where hurting isn’t allowed; where children are taught to express their anger at each other sanely and safely; where each child is valued as an individual, not in relation to the others; where cooperation, rather than competition is the norm; where no one is trapped in a role; where children have daily experience and guidance in resolving their differences.

The things white folks put people through--my god, cruel in ways I just can't even reconcile. Should be ashamed for a thousand years for all the lynching and raping, using people like goddamn animals." "Not all white people," Sidney added. "My mother wouldn't have been a part of this. She shouldn't've had to feel shame for something she didn't do." "Shouldn't she?" Sailor cut eyes at Charlie and then in the rearview mirror at Sidney. "Feeling what deserves to be felt is the only pathway to understanding. Let's get it straight: white folks did rape and steal and kill, and black folks died by the thousands--was dying all the way up 'til a year ago. Never feeling shame for that, and not allowing us to feel anger over it, means we don't evolve. We just go on repeating evil we can't understand. I'm sure your momma was a nice lady with a good heart, but her not feeling ashamed about all that happened is the same as not feeling anything at all.

If everyone were invariably honest, able, wise, and kind, there should be no occasion for government. Everyone would readily understand what is desirable and what is possible in given circumstances, all would concur upon the best means toward their purpose and for equitable participation in the ensuing benefits, and would act without compulsion or default. The maximum production was certainly obtained from such voluntary action arising from personal initiative. But since human beings will sometimes lie, shirk, break promises, fail to improve their faculties, act imprudently, seize by violence the goods of others, and even kill one another in anger or greed, government might be defined as the police organization. In that case, it must be described as a necessary evil. It would have no existence as a separate entity, and no intrinsic authority; it could not be justly empowered to act excepting as individuals infringed one another's rights, when it should enforce prescribed penalties. Generally, it would stand in the relation of a witness to contract, holding a forfeit for the parties. As such, the least practicable measure of government must be the best. Anything beyond the minimum must be oppression.

When you wake up in the morning, tell yourself: The people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous, and surly. They are like this because they can’t tell good from evil. But I have seen the beauty of good, and the ugliness of evil, and have recognized that the wrongdoer has a nature related to my own—not of the same blood or birth, but the same mind, and possessing a share of the divine. And so none of them can hurt me. No one can implicate me in ugliness. Nor can I feel angry at my relative, or hate him. We were born to work together like feet, hands, and eyes, like the two rows of teeth, upper and lower. To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are obstructions.

Pain patterns are vicious cycles, unconsciously passed from generation to generation in deeply entrenched behavioral and relational paradigms. They cannot be changed from the outside, only from within. Fear gives way to comfort, pain to healing, anger to peace, despair to hope, only when the heart of a person or the soul of a people feel safe enough to emerge from the hardened shell of self-preservation and become open to new possibilities. A hurting humanity cannot be healed by force, by arguing, shaming, threatening, manipulating. Those merely feed the pain patterns and harden their protective shells. Love, acceptance, empathy, compassion, those are the gentle rain that blossoms hurt into healing, transforming pain patterns into the peaceful flowering of a healthy, heart-whole humanity.

Today the so called "rich and successful people" don't know about my writings. But one day they will have to read my writings and awaken from their slumber of turpitude. My poetry is not mainstream. My novel was about strugglers. I have never been to any literary meet. I have never been on stage for any event related to literature. Because I feel all these discussions and events are trivial to the cause of writing. A writer must write not attend events. I am the voice for the strugglers and fighters of our world. They need my words to express their anger and frustration against a cruel world. I stand up for the strugglers and the underprivileged people of our world. The world will be ruined by the "successful and rich people." It is time the "rich and successful people" make amends.

I think it's important to explain that major depression is not even peripherally related to "sadness". Depression is the absence of emotion. I never cried during my darkest periods of depression. Crying would have been A HOLIDAY. It would have been FUCKING CHRISTMAS. A fight or a feeling of anger would have been AN EASTER EGG HUNT AT DISNEYLAND. I am vocal about my depression now because it was so fucking Satanically awful that I view it as one my life's primary missions to help other people understand and overcome it. Depression kills people because in the normal weather patterns of human emotion over a day or a week or a decade, actual unipolar major depressive disorder doesn't appear. It's like The Nothing in The NeverEnding Story. It eats your anger, your sadness, your happiness, your testicle and/or ovaries.

The rest of the family looked on with a bemusement that, in the case of Rafa’s mother, occasionally gave way to anger. His father, Sebastián, had his misgivings. His uncle Rafael wondered sometimes whether Toni was pushing his nephew too hard. His godfather, his mother’s brother, Juan, went so far as to say that what Toni was doing to the child amounted to “mental cruelty.” But Toni was hard on Rafa because he knew Rafa could take it and would eventually thrive. He would not have applied the same principles, he insists, with a weaker child. The sense that perhaps he might have been right was what stopped the more doubtful members of his family from outright rebellion. One who did not doubt Toni was Miguel Ángel, the professional football player. Another disciple of the endurance principle, in which he believes with almost as much reverence as Toni himself, Miguel Ángel says that success for the elite sportsman rests on the capacity “to suffer,” even to enjoy suffering. “It means learning to accept that if you have to train two hours, you train two hours; if you have to train five, you train five; if you have to repeat an exercise fifty thousand times, you do it. That’s what separates the champions from the merely talented. And it’s all directly related to the winners’ mentality; at the same time as you are demonstrating endurance, your head becomes stronger.

Although stigmatizing attitudes are not limited to mental illness, the public seems to disapprove persons with psychiatric disabilities significantly more than persons with related conditions such as physical illness (34-36). Severe mental illness has been likened to drug addiction, prostitution, and criminality (37,38). Unlike physical disabilities, persons with mental illness are perceived by the public to be in control of their disabilities and responsible for causing them (34,36). Furthermore, research respondents are less likely to pity persons with mental illness, instead reacting to psychiatric disability with anger and believing that help is not deserved (35,36,39)." World Psychiatry. 2002 Feb; 1(1): 16–20. PMCID: PMC1489832 Understanding the impact of stigma on people with mental illness PATRICK W CORRIGAN and AMY C WATSON

While disagreements and interpersonal conflicts are common in even the healthiest of family systems, family scapegoating goes far beyond this, making recovering from its impact and effects difficult. For example, more than half of those who responded to an FSA survey I conducted have been described as “mentally ill”; “emotionally sick,” or “a liar” by a parent or other relative when there was absolutely no truth to this whatsoever. Naturally, being spoken about in this way can be confusing, angering, and even traumatizing to the target of such hostile and defamatory statements.

Which is what love will do to a person. Because the fundamental fact about all of us is that we’re alive for a while but will die before long. This fact is the real root cause of all our anger and pain and despair. And you can either run from this fact or, by way of love, you can embrace it. When you stay in your room and rage or sneer or shrug your shoulders, as I did for many years, the world and its problems are impossibly daunting. But when you go out and put yourself in real relation to real people, or even just real animals, there’s a very real danger that you might love some of them. And who knows what might happen to you then?

…) the passions, though restrained, are not always subdued, but often remain lurking in the breast with all their original fury. The man whose anger is restrained by fear, does not always lay aside his anger, but only reserves its gratification for a more safe opportunity. But the man who, in relating to some other person the injury which has been done to him, feels at once the fury of his passion cooled and becalmed by sympathy with the more moderate sentiments of his companion, who at once adopts those more moderate sentiments, and comes to view that injury, not in the black and atrocious colours in which he had originally beheld it, but in the much milder and fairer light in which his companion naturally views it; not only restrains, but in some measure subdues, his anger. The passion becomes really less than it was before, and less capable of exciting him to the violent and bloody revenge which at first, perhaps, he might have thought of inflicting.

For so long I was afraid to stay close to anybody because I had so much anger and confusion inside me. I knew that I couldn't let anyone into my life until all that had passed. The problem I could never solve was how to relate to people in the meantime. Other people's love is frightening when you're suffering. It's overwhelming. When you're consumed with the effort of processing internal pain, it becomes impossible to do anything else. It's like holding your breath under water: you realise that you need to breathe but if you breathe at the wrong time, you drown. I only survived thanks to the people in my life -- people I repaid by letting them down.

Darkness seems to have prevailed and has taken the forefront. This country as in the 'cooperation' of The United States of America has never been about the true higher-good of the people. Know and remember this. Cling to your faith. Roll your spiritual sleeves up and get to work. Use your energy wisely. Transmute all anger, panic and fear into light and empowerment. Don't use what fuels them; all lower-energy. Mourn as you need to. Console who you need to—and then go get into the spiritual and energetic arena. There's plenty work for us to do; within and without. Let's each focus on becoming 'The President of Our Own Life. Cultivate your mind. Pursue your purpose. Shine your light. Elevate past—and reject—any culture of low vibrational energy and ratchetness. Don't take fear, defeat or anger—on or in. The system is doing what they've been created to do. Are you? Am I? Are we—collectively? Let's get to work. No more drifting through life without your higher-self in complete control of your mind. Awaken—fully. Activate—now. Put your frustrations or concerns into your work. Don't lose sight. There is still—a higher plan. Let's ride this 4 year energetic-wave like the spiritual gangsters that we are. This will all be the past soon. Let's get to work and stay dedicated, consistent and diligent. Again, this will all be the past soon. We have preparing and work to do. Toxic energy is so not a game. Toxic energy and low vibrations are being collectively acted out on the world stage. Covertly operating through the unconscious weak spots and blind spots in the human psyche; making people oblivious to their own madness, causing and influencing them to act against–their–own–best–interests and higher-good, as if under a spell and unconsciously possessed. This means that they are actually nourishing the lower vibrational energy with their lifestyle, choices, energy and habits, which is unconsciously giving the lower-energy the very power and fuel it needs—for repeating and recreating endless drama, suffering and destruction, in more and more amplified forms on a national and world stage. So what do we do? We take away its autonomy and power over us while at the same time empowering ourselves. By recognizing how this energetic/spiritual virus or parasite of the mind—operates through our unawareness is the beginning of the cure. Knowledge is power. Applied knowledge is—freedom. Our shared future will be decided primarily by the changes that take place in the psyche of humanity, starting with each of us— vibrationally. In closing and most importantly, the greatest protection against becoming affected or possessed by this lower-energy is to be in touch with our higher vibrational-self. We have to call our energy and power back. Being in touch with our higher-self and true nature acts as a sacred amulet, shielding and protecting us from the attempted effects. We defeat evil not by fighting against it (in which case, by playing its game, we’ve already lost) but by getting in touch with the part of us that is invulnerable to its effects— our higher vibrational-self. Will this defeat and destroy us? Or will it awaken us more and more? Everything depends upon our recognizing what is being revealed to us and our stepping out of the unconscious influence of low vibrational/negative/toxic/evil/distraction energy (or whatever name you relate to it as) that is and has been seeking power over each of our lives energetically and/or spiritually, and step into our wholeness, our personal power, our higher self and vibrate higher and higher daily. Stay woke my friends—let's get to work.

Another view of the Constitution was put forward early in the twentieth century by the historian Charles Beard (arousing anger and indignation, including a denunciatory editorial in the New York Times). He wrote in his book An Economic Interpretation of the Constitution: Inasmuch as the primary object of a government, beyond the mere repression of physical violence, is the making of the rules which determine the property relations of members of society, the dominant classes whose rights are thus to be determined must perforce obtain from the government such rules as are consonant with the larger interests necessary to the continuance of their economic processes, or they must themselves control the organs of government. In short, Beard said, the rich must, in their own interest, either control the government directly or control the laws by which government operates. Beard applied this general idea to the Constitution, by studying the economic backgrounds and political ideas of the fifty-five men who gathered in Philadelphia in 1787 to draw up the Constitution. He found that a majority of them were lawyers by profession, that most of them were men of wealth, in land, slaves, manufacturing, or shipping, that half of them had money loaned out at interest, and that forty of the fifty-five held government bonds, according to the records of the Treasury Department. Thus, Beard found that most of the makers of the Constitution had some direct economic interest in establishing a strong federal government: the manufacturers needed protective tariffs; the moneylenders wanted to stop the use of paper money to pay off debts; the land speculators wanted protection as they invaded Indian lands; slaveowners needed federal security against slave revolts and runaways; bondholders wanted a government able to raise money by nationwide taxation, to pay off those bonds. Four groups, Beard noted, were not represented in the Constitutional Convention: slaves, indentured servants, women, men without property. And so the Constitution did not reflect the interests of those groups. He wanted to make it clear that he did not think the Constitution was written merely to benefit the Founding Fathers personally, although one could not ignore the $150,000 fortune of Benjamin Franklin, the connections of Alexander Hamilton to wealthy interests through his father-in-law and brother-in-law, the great slave plantations of James Madison, the enormous landholdings of George Washington. Rather, it was to benefit the groups the Founders represented, the “economic interests they understood and felt in concrete, definite form through their own personal experience.

Beliefs are based on perspectives of power, albeit subconsciously. A person who feels enslaved will value freedom as its manifestations will yield power to that person. A person who has more power will value justice, as this can be used to earn him ascendence over those who have more power. A person with overflowing power will value the love of humanity as it is for him his body of control. Indeed, a person of power will be courteous, friendly, and may even genuinely love his enemies as they present means, obstacles, for him to test his strength. A lion will not be angered over a mouse. His relative power is too great. Defensiveness betrays weakness. (On Nietzsche)

Traditionally, most murders and violent crimes were relatively easy for law enforcement officials to comprehend. They resulted from critically exaggerated manifestations of feelings we all experience: anger, greed, jealousy, profit, revenge. Once this emotional problem was taken care of, the crime or crime spree would end. Someone would be dead, but that was that and the police generally knew who and what they were looking for. But a new type of violent criminal has surfaced in recent years—the serial offender, who often doesn't stop until he is caught or killed, who learns by experience and who tends to get better and better at what he does, constantly perfecting his scenario from one crime to the next. I say "surfaced" because, to some degree, he was probably with us all along, going back long before 1880s London and Jack the Ripper, generally considered the first modern serial killer. And I say "he" because, for reasons we'll get into a little later, virtually all real serial killers are male.

In any relationship, you may want to check whether you have understood the other person. If it is a relationship that is harmonious, in which communication is good, then happiness is there. If communication and harmony exist, it means mutual understanding is there. Don’t wait until the other person has left or is full of anger to ask the important question “Do you think I understand you enough?” The other person will tell you if you haven’t understood enough. He will know if you’re able to listen with compassion. You may say, “Please tell me, please help me. Because I know very well that if I don’t understand you, I will make a lot of mistakes.” That is the language of love.

CONSENSUS PROPOSED CRITERIA FOR DEVELOPMENTAL TRAUMA DISORDER A. Exposure. The child or adolescent has experienced or witnessed multiple or prolonged adverse events over a period of at least one year beginning in childhood or early adolescence, including: A. 1. Direct experience or witnessing of repeated and severe episodes of interpersonal violence; and A. 2. Significant disruptions of protective caregiving as the result of repeated changes in primary caregiver; repeated separation from the primary caregiver; or exposure to severe and persistent emotional abuse B. Affective and Physiological Dysregulation. The child exhibits impaired normative developmental competencies related to arousal regulation, including at least two of the following: B. 1. Inability to modulate, tolerate, or recover from extreme affect states (e.g., fear, anger, shame), including prolonged and extreme tantrums, or immobilization B. 2. Disturbances in regulation in bodily functions (e.g. persistent disturbances in sleeping, eating, and elimination; over-reactivity or under-reactivity to touch and sounds; disorganization during routine transitions) B. 3. Diminished awareness/dissociation of sensations, emotions and bodily states B. 4. Impaired capacity to describe emotions or bodily states C. Attentional and Behavioral Dysregulation: The child exhibits impaired normative developmental competencies related to sustained attention, learning, or coping with stress, including at least three of the following: C. 1. Preoccupation with threat, or impaired capacity to perceive threat, including misreading of safety and danger cues C. 2. Impaired capacity for self-protection, including extreme risk-taking or thrill-seeking C. 3. Maladaptive attempts at self-soothing (e.g., rocking and other rhythmical movements, compulsive masturbation) C. 4. Habitual (intentional or automatic) or reactive self-harm C. 5. Inability to initiate or sustain goal-directed behavior D. Self and Relational Dysregulation. The child exhibits impaired normative developmental competencies in their sense of personal identity and involvement in relationships, including at least three of the following: D. 1. Intense preoccupation with safety of the caregiver or other loved ones (including precocious caregiving) or difficulty tolerating reunion with them after separation D. 2. Persistent negative sense of self, including self-loathing, helplessness, worthlessness, ineffectiveness, or defectiveness D. 3. Extreme and persistent distrust, defiance or lack of reciprocal behavior in close relationships with adults or peers D. 4. Reactive physical or verbal aggression toward peers, caregivers, or other adults D. 5. Inappropriate (excessive or promiscuous) attempts to get intimate contact (including but not limited to sexual or physical intimacy) or excessive reliance on peers or adults for safety and reassurance D. 6. Impaired capacity to regulate empathic arousal as evidenced by lack of empathy for, or intolerance of, expressions of distress of others, or excessive responsiveness to the distress of others E. Posttraumatic Spectrum Symptoms. The child exhibits at least one symptom in at least two of the three PTSD symptom clusters B, C, & D. F. Duration of disturbance (symptoms in DTD Criteria B, C, D, and E) at least 6 months. G. Functional Impairment. The disturbance causes clinically significant distress or impairment in at least two of the following areas of functioning: Scholastic Familial Peer Group Legal Health Vocational (for youth involved in, seeking or referred for employment, volunteer work or job training)

One might object that [debt peonage] was just assumed to be in the nature of things: like the imposition of tribute on conquered populations, it might have been resented, but it wasn’t considered a moral issue, a matter of right and wrong. Some things just happen. This has been the most common attitude of peasants to such phenomena throughout human history. What’s striking about the historical record is that in the case of debt crises, this was not how many reacted. Many actually did become indignant. So many, in fact, that most of our contemporary language of social justice, our way of speaking of human bondage and emancipation, continues to echo ancient arguments about debt. It’s particularly striking because so many other things do seem to have been accepted as simply in the nature of things. One does not see a similar outcry against caste systems, for example, or for that matter, the institution of slavery. Surely slaves and untouchables often experienced at least equal horrors. No doubt many protested their condition. Why was it that the debtors’ protests seemed to carry such greater moral weight? Why were debtors so much more effective in winning the ear of priests, prophets, officials, and social reformers? Why was it that officials like Nehemiah were willing to give such sympathetic consideration to their complaints, to inveigh, to summon great assemblies? Some have suggested practical reasons: debt crises destroyed the free peasantry, and it was free peasants who were drafted into ancient armies to fight in wars. Rulers thus had a vested interest in maintaining their recruitment base. No doubt this was a factor; clearly, it wasn’t the only one. There is no reason to believe that Nehemiah, for instance, in his anger at the usurers, was primarily concerned with his ability to levy troops for the Persian king. It had to be something deeper. What makes debt different is that it is premised on an assumption of equality. To be a slave, or lower caste, is to be intrinsically inferior. These are relations of unadulterated hierarchy. In the case of debt, we are talking about two individuals who begin as equal parties to a contract. Legally, at least as far as the contract is concerned, they are the same.

Honest concern for others is the key factor in improving our day-to-day lives. When you are warm-hearted, there is no room for anger, jealousy, or insecurity. A calm mind and self-confidence are the basis for happy and peaceful relations with each other. Healthy, happy families and a healthy, peaceful nation are dependent on warm-heartedness. Some scientists have observed that constant anger and fear eat away at our immune system, whereas a calm mind strengthens it. We have to see how we can fundamentally change our education system so that we can train people to develop warm-heartedness early on in order to create a healthier society. I don't mean we need to change the whole system—just improve it. We need to encourage an understanding that inner peace comes from relying on human values like love, compassion, tolerance, and honesty, and that peace in the world relies on individuals finding inner peace. —HIS HOLINESS, THE DALAI LAMA

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).

i'm angry with life, yes i'm angry with world i'm angry with strangers , i'm angry with relatives i'm angry with my friends , i'm angry with my enemies i'm angry with hate ,i'm angry with love i'm angry with day ,i am angry with night i'm angry with morning ,i'm angry with evening i'm angry with conversation ,i'm angry with emotions i'm angry with feelings , i'm angry with passion i'm angry with every false promises , i'm angry with every lie swear i'm angry with truth i'm angry with lie i'm angry with reality, i'm angry with dreams i'm angry with fire hidden inside me, i'm angry with softness which inside me i'm angry with thirst which disturbing me i'm angry with ocean which not for me i'm angry with tears,i'm angry with smile i'm angry with my breaths i'm angry with my heart beats i'm angry with your laziness .death you are lazy i'm angry with everything,i'm angry with every one yes i'm angry with God,Because i'm angry with my self i'm angry with my self,i'm angry with my self

Your eyes drooled. I saw them.” He was totally perplexed by this argument. Was he not allowed to speak to anyone? “I’m wearing dark sunglasses. How can you see my eyes?” “She’s jealous, Seth.” He looked at Maahes for an explanation. “Why?” Lydia broke off into her hand gestures. “Are you yelling at me, now?” Maahes laughed. “Oh yeah, kid. She’s calling you a lot of names.” That surprised him. “You understand her?” Maahes gestured back at Lydia in the same language. For some reason, it angered and hurt him that they’d cut him out of the conversation. “Are you mocking me?” Lydia flicked her nails at him, then turned and stormed off. Seth had no idea what he should do. He didn’t understand human emotions or relations. Not really. It’d been too long since he had any. Maahes let out a heavy sigh. “You hurt her feelings, boy. You need to go apologize.” “How did I hurt them?” “Think about it, Seth. She risked her life to bring you here, to save you from hell, and what do you do the first minute she leaves you alone? You let another woman flirt with you.

Devotees of these two spiritual paths of experience—oneness and goodness—have been at odds for centuries. Proponents of the oneness path have insisted that the goal of spirituality is to reconnect with everlasting eternity. They yearn to taste the quintessence of their being, to transcend time and space, to be unified with the one. In the other camp, advocates of the goodness path have traditionally seen stark choices in the world. They believe we should choose love, compassion, beauty, truth, and altruism over hatred, fear, anger, judgment, and other opposites of goodness. To them, there are constructive forces in the world that are being challenged by destructive ones. Their goal has been to stand their ground and choose to be good above all else. Even with those apparent differences, both paths have found homes within each of the world’s religions. As noted earlier, Hinduism offers the oneness path of Yoga, Judaism offers Kabbalah, Islam offers Sufism, Christianity offers Mysticism, and so on. Whatever the arrangement, the two paths have historically found ways to co-exist.

No human being was ever meant to be the source of personal joy and contentment for someone else. And surely, no sinner is ever going to be able to pull that off day after day in the all-encompassing relationship of marriage! Your spouse, your friends, and your children cannot be the sources of your identity. When you seek to define who you are through those relationships, you are actually asking another sinner to be your personal messiah, to give you the inward rest of soul that only God can give. Only when I have sought my identity in the proper place (in my relationship with God) am I able to put you in the proper place as well. When I relate to you knowing that I am God’s child and the recipient of his grace, I am able to serve and love you. I have the hope and courage to get my hands dirty with the hard work involved when two sinners live together. And you are able to do the same with me! However, if I am seeking to get identity from you, I will watch you too closely, listen to you too intently, and need you too fundamentally. I will ride the roller coaster of your best and worst moments and everything in between. And because I am watching you too closely, I will become acutely aware of your weaknesses and failures. I will become overly critical, frustrated, disappointed, hopeless, and angry. I will be angry not because you are a sinner, but because you have failed to deliver the one thing I seek from you: identity. But none of us will ever get the well-being that comes from knowing who we are from our relationships. Instead, we will be left with damaged relationships filled with hurt, frustration, and anger. Matt

We can't leave the past in the past because, the past is who we are. It's like saying I wish I could forget English. So, there is no leaving the past in the past. It doesn't mean the past has to define and dominate everything in the future. The fact that I had a temper in my teens doesn't mean I have to be an angry person for the rest of my life. It just means that I had allot to be angry about but, didn't have the language and the understanding to know what it was and how big it was. I thought my anger was disproportionate to the environment which is what is called having a bad temper but, it just means that I underestimated the environment and my anger was telling me how wide and deep child abuse is in society but, I didn't understand that consciously so I thought my anger was disproportionate to the environment but, it wasn't. There is almost no amount of anger that's proportionate to the degree of child abuse in the world. The fantasy that you can not be somebody that lived through what you lived through is damaging to yourself and to your capacity to relate to others. People who care about you, people who are going to grow to love you need to know who you are and that you were shaped by what you've experienced for better and for worse. There is a great deal of challenge in talking about these issues. Lots of people in this world have been hurt as children. Most people have been hurt in this world as children and when you talk honestly and openly it's very difficult for people. This is why it continues and continues.If you can get to the truth of what happened if you can understand why people made the decisions they've made even if you dont agree with the reason for those decisions knowing the reasons for those decisions is enormously important in my opinion. The more we know the truth of history the more confidently we can face the future without self blame.

With the exception of the fog he seemed to control everything. Yet he was angry. I knew that he was angry by this token. When I read what he wrote about women I thought, not of what he was saying, but of himself. When an arguer argues dispassionately he thinks only of the argument; and the reader cannot help thinking of the argument too. If he had written dispassionately about women, had used indisputable proofs to establish his argument and had shown no trace of wishing that the result should be one thing rather than another, one would not have been angry either. One would have accepted the fact, as one accepts the fact that a pea is green or a canary yellow. So be it, I should have said. But I had been angry because he was angry. Yet it seemed absurd, I thought, turning over the evening paper, that a man with all this power should be angry. Or is anger, I wondered, somehow, the familiar, the attendant sprite on power? Rich people, for example, are often angry because they suspect that the poor want to seize their wealth. The professors, or patriarchs, as it might be more accurate to call them, might be angry for that reason partly, but partly for one that lies a little less obviously on the surface. Possibly they were not “angry” at all; often, indeed, they were admiring, devoted, exemplary in the relations of private life. Possibly when the professor insisted a little too emphatically upon the inferiority of women, he was concerned not with their inferiority, but with his own superiority. That was what he was protecting rather hot-headedly and with too much emphasis, because it was a jewel to him of the rarest price. Life for both sexes—and I looked at them, shouldering their way along the pavement—is arduous, difficult, a perpetual struggle. It calls for gigantic courage and strength. More than anything, perhaps, creatures of illusion as we are, it calls for confidence in oneself. Without self-confidence we are as babes in the cradle. And how can we generate this imponderable quality, which is yet so invaluable, most quickly? By thinking that other people are inferior to oneself. By feeling that one has some innate superiority—it may be wealth, or rank, a straight nose, or the portrait of a grandfather by Romney—for there is no end to the pathetic devices of the human imagination—over other people. Hence the enormous importance to a patriarch who has to conquer, who has to rule, of feeling that great numbers of people, half the human race indeed, are by nature inferior to himself. It must indeed be one of the chief sources of his power.

As for the significance of my nihilism…in a word, it is the foundation of my thoughts. The goal of my activities is the destruction of all living things. I feel boundless anger against parental authority, which crushed me under the high-sounding name of parental love, and against state and social authority, which abused me in the name of universal love. Having observed the social reality that all living things on earth are incessantly engaged in a struggle for survival, that they kill each other to survive, I concluded that if there is an absolute, universal low on earth, it is the reality that the strong eat the weak. This, I believe, is the law and truth of the universe. Now that I have seen the truth about the struggle for survival and the fact that the strong win and the weak lose, I cannot join the ranks of the idealists and adopt an optimistic mode of thinking which dreams of the construction of a society that is without authority and control. As long as all living things do not disappear from the earth, the power relations based on this principle [of the strong crushing the weak] will persist. Because the wielders of power continue to defend their authority in the usual manner and oppress the weak—and because my past existence has been a story of oppression by all sources of authority—I decided to deny the rights of all authority, rebel against them, and stake not only my own life but that of all humanity in this endeavor. For this reason I planned eventually to throw a bomb and accept the termination of my life. I did not care whether this act would touch off a revolution or not. I am perfectly content to satisfy my own desires. I do not wish to help create a new society based on a new authority in a different form.

Do not develop a habit of associating with people who are materially minded and involved in worldly affairs. Live alone, or else with brethren who are detached from material things and of one mind with yourself. For if one associates with materially minded people involved in worldly affairs, one will certainly be affected by their way of life and will be subject to social pressures, to vain talk and every other kind of evil: anger, sorrow, passion for material things, fear of scandals. Do not get caught up in concern for your parents or affection for your relatives; on the contrary, avoid meeting them frequently, in case they rob you of the stillness you have in your cell and involve you in their own affairs. 'Let the dead bury their dead,' says the Lord; 'but come, follow me' (cf. Matt. 8:22). If you find yourself growing strongly attached to your cell, leave it, do not cling to it, be ruthless. Do everything possible to attain stillness and freedom from distraction, and struggle to live according to God's will, battling against invisible enemies. If you cannot attain stillness where you now live, consider living in exile, and try and make up your mind to go. Be like an astute business man: make stillness your criterion for testing the value of everything, and choose always what contributes to it. Indeed, I urge you to welcome exile. It frees you from all the entanglements of your own locality, and allows you to enjoy the blessings of stillness undistracted. Do not stay in a town, but persevere in the wilderness. ‘Lo,' says the Psalm, 'then would I wander far off, and remain in the wilderness' (Ps. 55:7). If possible, do not visit a town at all. For you will find there nothing of benefit, nothing useful, nothing profitable for your way of life. To quote the Psalm again, 'I have seen violence and strife in the city' (Ps. 55:9). So seek out places that are free from distraction, and solitary. Do not be afraid of the noises you may hear. Even if you should see some demonic fantasy, do not be terrified or flee from the training ground so apt for your progress.

If you can imagine this, perhaps you can understand that someone from another planet who came to visit us would have a similar experience with humans. But it isn’t our skin that is full of wounds. What the visitor would discover is that the human mind is sick with a disease called fear. Just like the description of the infected skin, the emotional body is full of wounds, and these wounds are infected with emotional poison. The manifestation of the disease of fear is anger, hate, sadness, envy, and hypocrisy; the result of the disease is all the emotions that make humans suffer. All humans are mentally sick with the same disease. We can even say that this world is a mental hospital. But this mental disease has been in this world for thousands of years, and the medical books, the psychiatric books, and the psychology books describe the disease as normal. They consider it normal, but I can tell you it is not normal. When the fear becomes too great, the reasoning mind starts to fail and can no longer take all those wounds with all the poison. In the psychology books we call this a mental illness. We call it schizophrenia, paranoia, psychosis, but these diseases are created when the reasoning mind is so frightened and the wounds so painful, that it becomes better to break contact with the outside world. Humans live in continuous fear of being hurt, and this creates a big drama wherever we go. The way humans relate to each other is so emotionally painful that for no apparent reason we get angry, jealous, envious, sad. To even say “I love you” can be frightening. But even if it’s painful and fearful to have an emotional interaction, still we keep going, we enter into a relationship, we get married, and we have children. In order to protect our emotional wounds, and because of our fear of being hurt, humans create something very sophisticated in the mind: a big denial system. In that denial system we become the perfect liars. We lie so perfectly that we lie to ourselves and we even believe our own lies. We don’t notice we are lying, and sometimes even when we know we are lying, we justify the lie and excuse the lie to protect ourselves from the pain of our wounds.

A LITTLE KNOWLEDGE CAN GO A LONG WAY A LOT OF PROFESSIONALS ARE CRACKPOTS A MAN CAN'T KNOW WHAT IT'S LIKE TO BE A MOTHER A NAME MEANS A LOT JUST BY ITSELF A POSITIVE ATTITUDE MAKES ALL THE DIFFERENCE IN THE WORLD A RELAXED MAN IS NOT NECESSARILY A BETTER MAN A SENSE OF TIMING IS THE MARK OF GENIUS A SINCERE EFFORT IS ALL YOU CAN ASK A SINGLE EVENT CAN HAVE INFINITELY MANY INTERPRETATIONS A SOLID HOME BASE BUILDS A SENSE OF SELF A STRONG SENSE OF DUTY IMPRISONS YOU ABSOLUTE SUBMISSION CAN BE A FORM OF FREEDOM ABSTRACTION IS A TYPE OF DECADENCE ABUSE OF POWER COMES AS NO SURPRISE ACTION CAUSES MORE TROUBLE THAN THOUGHT ALIENATION PRODUCES ECCENTRICS OR REVOLUTIONARIES ALL THINGS ARE DELICATELY INTERCONNECTED AMBITION IS JUST AS DANGEROUS AS COMPLACENCY AMBIVALENCE CAN RUIN YOUR LIFE AN ELITE IS INEVITABLE ANGER OR HATE CAN BE A USEFUL MOTIVATING FORCE ANIMALISM IS PERFECTLY HEALTHY ANY SURPLUS IS IMMORAL ANYTHING IS A LEGITIMATE AREA OF INVESTIGATION ARTIFICIAL DESIRES ARE DESPOILING THE EARTH AT TIMES INACTIVITY IS PREFERABLE TO MINDLESS FUNCTIONING AT TIMES YOUR UNCONSCIOUS IS TRUER THAN YOUR CONSCIOUS MIND AUTOMATION IS DEADLY AWFUL PUNISHMENT AWAITS REALLY BAD PEOPLE BAD INTENTIONS CAN YIELD GOOD RESULTS BEING ALONE WITH YOURSELF IS INCREASINGLY UNPOPULAR BEING HAPPY IS MORE IMPORTANT THAN ANYTHING ELSE BEING JUDGMENTAL IS A SIGN OF LIFE BEING SURE OF YOURSELF MEANS YOU'RE A FOOL BELIEVING IN REBIRTH IS THE SAME AS ADMITTING DEFEAT BOREDOM MAKES YOU DO CRAZY THINGS CALM IS MORE CONDUCIVE TO CREATIVITY THAN IS ANXIETY CATEGORIZING FEAR IS CALMING CHANGE IS VALUABLE WHEN THE OPPRESSED BECOME TYRANTS CHASING THE NEW IS DANGEROUS TO SOCIETY CHILDREN ARE THE HOPE OF THE FUTURE CHILDREN ARE THE MOST CRUEL OF ALL CLASS ACTION IS A NICE IDEA WITH NO SUBSTANCE CLASS STRUCTURE IS AS ARTIFICIAL AS PLASTIC CONFUSING YOURSELF IS A WAY TO STAY HONEST CRIME AGAINST PROPERTY IS RELATIVELY UNIMPORTANT DECADENCE CAN BE AN END IN ITSELF DECENCY IS A RELATIVE THING DEPENDENCE CAN BE A MEAL TICKET DESCRIPTION IS MORE VALUABLE THAN METAPHOR DEVIANTS ARE SACRIFICED TO INCREASE GROUP SOLIDARITY DISGUST IS THE APPROPRIATE RESPONSE TO MOST SITUATIONS DISORGANIZATION IS A KIND OF ANESTHESIA DON'T PLACE TOO MUCH TRUST IN EXPERTS DRAMA OFTEN OBSCURES THE REAL ISSUES DREAMING WHILE AWAKE IS A FRIGHTENING CONTRADICTION DYING AND COMING BACK GIVES YOU CONSIDERABLE PERSPECTIVE DYING SHOULD BE AS EASY AS FALLING OFF A LOG EATING TOO MUCH IS CRIMINAL ELABORATION IS A FORM OF POLLUTION EMOTIONAL RESPONSES ARE AS VALUABLE AS INTELLECTUAL RESPONSES ENJOY YOURSELF BECAUSE YOU CAN'T CHANGE ANYTHING ANYWAY ENSURE THAT YOUR LIFE STAYS IN FLUX EVEN YOUR FAMILY CAN BETRAY YOU EVERY ACHIEVEMENT REQUIRES A SACRIFICE EVERYONE'S WORK IS EQUALLY IMPORTANT EVERYTHING THAT'S INTERESTING IS NEW EXCEPTIONAL PEOPLE DESERVE SPECIAL CONCESSIONS EXPIRING FOR LOVE IS BEAUTIFUL BUT STUPID EXPRESSING ANGER IS NECESSARY EXTREME BEHAVIOR HAS ITS BASIS IN PATHOLOGICAL PSYCHOLOGY EXTREME SELF-CONSCIOUSNESS LEADS TO PERVERSION FAITHFULNESS IS A SOCIAL NOT A BIOLOGICAL LAW FAKE OR REAL INDIFFERENCE IS A POWERFUL PERSONAL WEAPON FATHERS OFTEN USE TOO MUCH FORCE FEAR IS THE GREATEST INCAPACITATOR FREEDOM IS A LUXURY NOT A NECESSITY GIVING FREE REIN TO YOUR EMOTIONS IS AN HONEST WAY TO LIVE GO ALL OUT IN ROMANCE AND LET THE CHIPS FALL WHERE THEY MAY GOING WITH THE FLOW IS SOOTHING BUT RISKY GOOD DEEDS EVENTUALLY ARE REWARDED GOVERNMENT IS A BURDEN ON THE PEOPLE GRASS ROOTS AGITATION IS THE ONLY HOPE

was my first indication that the policies of Mamaw’s “party of the working man”—the Democrats—weren’t all they were cracked up to be. Political scientists have spent millions of words trying to explain how Appalachia and the South went from staunchly Democratic to staunchly Republican in less than a generation. Some blame race relations and the Democratic Party’s embrace of the civil rights movement. Others cite religious faith and the hold that social conservatism has on evangelicals in that region. A big part of the explanation lies in the fact that many in the white working class saw precisely what I did, working at Dillman’s. As far back as the 1970s, the white working class began to turn to Richard Nixon because of a perception that, as one man put it, government was “payin’ people who are on welfare today doin’ nothin’! They’re laughin’ at our society! And we’re all hardworkin’ people and we’re gettin’ laughed at for workin’ every day!”20 At around that time, our neighbor—one of Mamaw and Papaw’s oldest friends—registered the house next to ours for Section 8. Section 8 is a government program that offers low-income residents a voucher to rent housing. Mamaw’s friend had little luck renting his property, but when he qualified his house for the Section 8 voucher, he virtually assured that would change. Mamaw saw it as a betrayal, ensuring that “bad” people would move into the neighborhood and drive down property values. Despite our efforts to draw bright lines between the working and nonworking poor, Mamaw and I recognized that we shared a lot in common with those whom we thought gave our people a bad name. Those Section 8 recipients looked a lot like us. The matriarch of the first family to move in next door was born in Kentucky but moved north at a young age as her parents sought a better life. She’d gotten involved with a couple of men, each of whom had left her with a child but no support. She was nice, and so were her kids. But the drugs and the late-night fighting revealed troubles that too many hillbilly transplants knew too well. Confronted with such a realization of her own family’s struggle, Mamaw grew frustrated and angry. From that anger sprang Bonnie Vance the social policy expert: “She’s a lazy whore, but she wouldn’t be if she was forced to get a job”; “I hate those fuckers for giving these people the money to move into our neighborhood.” She’d rant against the people we’d see in the grocery store: “I can’t understand why people who’ve worked all their lives scrape by while these deadbeats buy liquor and cell phone coverage with our tax money.

Despite her grave concern over her uncle, Elizabeth chuckled inwardly as she introduced Duncan. Everyone exhibited the same stunned reaction she had when she’d discovered Ian Thornton’s uncle was a cleric. Her uncle gaped, Alex stared, and the dowager duchess glowered at Ian in disbelief as Duncan politely bent over her hand. “Am I to understand, Kensington,” she demanded of Ian, “that you are related to a man of the cloth?” Ian’s reply was a mocking bow and a sardonic lift of his brows, but Duncan, who was desperate to put a light face on things, tried ineffectually to joke about it. “The news always has a peculiar effect on people,” he told her. “One needn’t think too hard to discover why,” she replied gruffly. Ian opened his mouth to give the outrageous harridan a richly deserved setdown, but Julius Cameron’s presence was worrying him; a moment later it was infuriating him as the man strode to the center of the room and said in a bluff voice, “Now that we’re all together, there’s no reason to dissemble. Bentner, being champagne. Elizabeth, congratulations. I trust you’ll conduct yourself properly as a wife and not spend the man out of what money he has left.” In the deafening silence no one moved, except it seemed to Elizabeth that the entire room was beginning to move. “What?” she breathed finally. “You’re betrothed.” Anger rose up like flames licking inside her, spreading up her limbs. “Really?” she said in a voice of deadly calm, thinking of Sir Francis and John Marchman. “To whom?” To her disbelief, Uncle Julius turned expectantly to Ian, who was looking at him with murder in his eyes. “To me,” he clipped, his icy gaze still on her uncle. “It’s final,” Julius warned her, and then, because he assumed she’d be as pleased as he to discover she had monetary value, he added, “He paid a fortune for the privilege. I didn’t have to give him a shilling.” Elizabeth, who had no idea the two men had ever met before, looked at Ian in wild confusion and mounting anger. “What does he mean?” she demanded in a strangled whisper. “He means,” Ian began tautly, unable to believe all his romantic plans were being demolished, “we are betrothed. The papers have been signed.” “Why, you-you arrogant, overbearing”-She choked back the tears that were cutting off her voice-“you couldn’t even be bothered to ask me?” Dragging his gaze from his prey with an effort, Ian turned to Elizabeth, and his heart wrenched at the way she was looking at him. “Why don’t we go somewhere private where we can discuss this?” he said gently, walking forward and taking her elbow. She twisted free, scorched by his touch. “Oh, no!” she exploded, her body shaking with wrath. “Why guard my sensibilities now? You’ve made a laughingstock of me since the day I set eyes on you. Why stop now?

Sweet to me your voice, said Caolcrodha Mac Morna, brother to sweet-worded sweet-toothed Goll from Sliabh Riabhach and Brosnacha Bladhma, relate then the attributes that are to Finn's people. [...] I will relate, said Finn. Till a man has accomplished twelve books of poetry, the same is not taken for want of poetry but is forced away. No man is taken till a black hole is hollowed in the world to the depth of his two oxters and he put into it to gaze from it with his lonely head and nothing to him but his shield and a stick of hazel. Then must nine warriors fly their spears at him, one with the other and together. If he be spear-holed past his shield, or spear-killed, he is not taken for want of shield-skill. No man is taken till he is run by warriors through the woods of Erin with his hair bunched-loose about him for bough-tangle and briar-twitch. Should branches disturb his hair or pull it forth like sheep-wool on a hawthorn, he is not taken but is caught and gashed. Weapon-quivering hand or twig-crackling foot at full run, neither is taken. Neck-high sticks he must pass by vaulting, knee-high sticks by stooping. With the eyelids to him stitched to the fringe of his eye-bags, he must be run by Finn's people through the bogs and the marsh-swamps of Erin with two odorous prickle-backed hogs ham-tied and asleep in the seat of his hempen drawers. If he sink beneath a peat-swamp or lose a hog, he is not accepted of Finn's people. For five days he must sit on the brow of a cold hill with twelve-pointed stag-antlers hidden in his seat, without food or music or chessmen. If he cry out or eat grass-stalks or desist from the constant recital of sweet poetry and melodious Irish, he is not taken but is wounded. When pursued by a host, he must stick a spear in the world and hide behind it and vanish in its narrow shelter or he is not taken for want of sorcery. Likewise he must hide beneath a twig, or behind a dried leaf, or under a red stone, or vanish at full speed into the seat of his hempen drawers without changing his course or abating his pace or angering the men of Erin. Two young fosterlings he must carry under the armpits to his jacket through the whole of Erin, and six arm-bearing warriors in his seat together. If he be delivered of a warrior or a blue spear, he is not taken. One hundred head of cattle he must accommodate with wisdom about his person when walking all Erin, the half about his armpits and the half about his trews, his mouth never halting from the discoursing of sweet poetry. One thousand rams he must sequester about his trunks with no offence to the men of Erin, or he is unknown to Finn. He must swiftly milk a fat cow and carry milk-pail and cow for twenty years in the seat of his drawers. When pursued in a chariot by the men of Erin he must dismount, place horse and chariot in the slack of his seat and hide behind his spear, the same being stuck upright in Erin. Unless he accomplishes these feats, he is not wanted of Finn. But if he do them all and be skilful, he is of Finn's people.