Attitude Revenge Quotes

Survival my only hope. Success my only revenge

When it comes to world news, attitude is what marks the distinction between justice and vengeance. Justice is pure, but vengeance brings more ruin.

When people support you when you have done something wrong. It doesnt mean you are right, but it means those people are promoting their hate , bad behavior or living their bad lives through you.

Calm is the best revenge

Sometimes I've survived anger only one minute at a time, by saying to myself again and again that the best kind of revenge is some kind of life beyond this, some kind of goodness. And I can lay no claim to goodness until I can prove that mean people have not made me mean.

We cannot, of course, expect every leader to possess the wisdom of Lincoln or Mandela’s largeness of soul. But when we think about what questions might be most useful to ask, perhaps we should begin by discerning what our prospective leaders believe it worthwhile for us to hear. Do they cater to our prejudices by suggesting that we treat people outside our ethnicity, race, creed or party as unworthy of dignity and respect? Do they want us to nurture our anger toward those who we believe have done us wrong, rub raw our grievances and set our sights on revenge? Do they encourage us to have contempt for our governing institutions and the electoral process? Do they seek to destroy our faith in essential contributors to democracy, such as an independent press, and a professional judiciary? Do they exploit the symbols of patriotism, the flag, the pledge in a conscious effort to turn us against one another? If defeated at the polls, will they accept the verdict, or insist without evidence they have won? Do they go beyond asking about our votes to brag about their ability to solve all problems put to rest all anxieties and satisfy every desire? Do they solicit our cheers by speaking casually and with pumped up machismo about using violence to blow enemies away? Do they echo the attitude of Musolini: “The crowd doesn’t have to know, all they have to do is believe and submit to being shaped.”? Or do they invite us to join with them in building and maintaining a healthy center for our society, a place where rights and duties are apportioned fairly, the social contract is honored, and all have room to dream and grow. The answers to these questions will not tell us whether a prospective leader is left or right-wing, conservative or liberal, or, in the American context, a Democrat or a Republican. However, they will us much that we need to know about those wanting to lead us, and much also about ourselves. For those who cherish freedom, the answers will provide grounds for reassurance, or, a warning we dare not ignore.

Tex looked at Duke “She’s got spunk,” he said. “Where I come from, we call it sass,” Duke replied. “Where I come from, we call it attitude,” Smithie put in. “Oh for the love of God, whatever you call it, are you in or are you out?” Jules clipped.

There was just something about a Delta boy. Physically, they were as good as men came. But add the whole warrior, protector, save-the-world attitude. Yeah, it worked for her.

Never justify someones wrong action, without them apologizing first & admitting their wrongs. If you do. You are not making them better, but you are making them worse on the bad things they do.

I dont celebrate any friendship that was build on hate, because we share the common enemy.

Here's what I learned over the years. Know the mission, what is expected of you and your people. Get to know those people, their attitudes and expectations. Visit all the shops and sections. Ask questions. Don't be shy. Learn what each does, how the parts fit into the whole. Find out what supplies and equipment are lacking, what the workers need. To whom does each shop chief report? Does that officer really know the people under him, is he aware of their needs, their training? Does that NCO supervise or just make out reports without checking facts? Remember, those reports eventually come to you. Don't try to bullshit the troops, but make sure they know the buck stops with you, that you'll shoulder the blame when things go wrong. Correct without revenge or anger. Recognize accomplishment. Reward accordingly. Foster spirit through self-pride, not slogans, and never at the expense of another unit. It won't take long, but only your genuine interest and concern, plus follow-up on your promises, will earn you respect. Out of that you gain loyalty and obedience. Your outfit will be a standout. But for God's sake, don't ever try to be popular! That weakens your position, makes you vulnerable. Don't have favorites. That breeds resentment. Respect the talents of your people. Have the courage to delegate responsibility and give the authority to go with it. Again, make clear to your troops you are the one who'll take the heat.

There are many attitudes that we all take in our lives, some of which dominate at one point in our lives and recede in another. But a life lived without gratitude is not a life properly lived. It is a life that is lived off-kilter: one in which, incapable of realizing what you have to be thankful for, you are left with nothing but your resentments and can be contented by nothing but revenge.

Despite Bria’s icy attitude, Finn didn’t give up. He focused all of his attention on her, as if he were a general and she was just another battle to be won no matter what casualties he might suffer along the way—including the complete and utter loss of his self-respect, pride, and dignity. Bria coolly rebuffed all of his advances, but she wasn’t completely immune to his charms. Interest sparked in her gaze whenever she looked at him out of the corner of her eye. Bria enjoyed being chased just as much as Finn liked running after her.

But the unconscious is also feared by those whose conscious attitude is at odds with their true nature. Naturally their dreams will then assume an unpleasant and threatening form, for if nature is violated she takes her revenge. In itself the unconscious is neutral, and its normal function is to compensate the conscious position. In it the opposites slumber side by side; they are wrenched apart only by the activity of the conscious mind, and the more one-sided and cramped the conscious standpoint is, the more painful or dangerous will be the unconscious reaction. There

If you have influence on other people. Dont be influenced by their hate, money, jealousy, anger and popularity .

One thing hatred can do very well is to attack what it hates!

Retaliation does not balance things, since it harms the soul of the retaliator and creates a more severe imbalance. Socrates noticed this peril and wrote: “It is better to suffer an injustice than to commit one.” This is because the body and mind are damaged by injustice from others, but it is our own soul that is damaged by revenge. A spiritually evolved adult is not cutthroat and does not believe that all is fair in love and war. He does not claw his way to the top but acts kindly at any rung of the ladder. He has personal ambition but not at the expense of others. This is an example of a moral standard becoming more important than success in the material world. The joy of a good conscience is the highest value for those who want to grow spiritually. With spiritual practice, our attitude toward an aggressor becomes compassion for the suffering dimension in his aggression. This response also serves to quiet him down.

Just because someone tells you that you will never amount to anything doesn't mean you have to prove them right. Prove them wrong by succeeding. There is no sweeter revenge than making someone eat their words. Even if they don't admit they're wrong about you, you will know.

I was extremely shy of approaching my hero but he, as I found out, was sorely in need of company. By then almost completely blind, he was claustrated and even a little confused and this may help explain the rather shocking attitude that he took to the blunt trauma that was being inflicted in the streets and squares around him. 'This was my country and it might be yet,' he intoned to me when the topic first came up, as it had to: 'But something came between it and the sun.' This couplet he claimed (I have never been able to locate it) was from Edmund Blunden, whose gnarled hand I had been so excited to shake all those years ago, but it was not the Videla junta that Borges meant by the allusion. It was the pre-existing rule of Juan Perón, which he felt had depraved and corrupted Argentine society. I didn't disagree with this at all—and Perón had victimized Borges's mother and sister as well as having Borges himself fired from his job at the National Library—but it was nonetheless sad to hear the old man saying that he heartily preferred the new uniformed regime, as being one of 'gentlemen' as opposed to 'pimps.' This was a touch like listening to Evelyn Waugh at his most liverish and bufferish. (It was also partly redeemed by a piece of learned philology or etymology concerning the Buenos Aires dockside slang for pimp: canfinflero. 'A canfinfla, you see,' said Borges with perfect composure, 'is a pussy or more exactly a cunt. So a canfinflero is a trafficker in cunt: in Anglo-Saxon we might say a 'cunter."' Had not the very tango itself been evolved in a brothel in 1880? Borges could talk indefinitely about this sort of thing, perhaps in revenge for having had an oversolicitous mother who tyrannized him all his life.)

An important dimension of Tess of the d’Urbervilles is its debt to the oral tradition; to stories about wronged milkmaids, tales of superstition, and stories of love, betrayal and revenge, involving stock figures. This gives Tess of the d’Urbervilles an anti-realistic inflection. From the world of ballad and folktale Hardy draws such fateful coincidences as the failure of Angel to encounter Tess at the ‘Club-walking’ on which he intrudes with his brothers, the letter to Angel that she accidentally slips under the carpet, the loss of her shoes when she tries to visit his family, and the family portraits on the wall of their honeymoon dwelling, as well as several omens. This chimes effectively with a world in which the rural folk have a superstitious and fatalistic attitude to life.

Themes of descent often turn on the struggle between the titanic and the demonic within the same person or group. In Moby Dick, Ahab’s quest for the whale may be mad and “monomaniacal,” as it is frequently called, or even evil so far as he sacrifices his crew and ship to it, but evil or revenge are not the point of the quest. The whale itself may be only a “dumb brute,” as the mate says, and even if it were malignantly determined to kill Ahab, such an attitude, in a whale hunted to the death, would certainly be understandable if it were there. What obsesses Ahab is in a dimension of reality much further down than any whale, in an amoral and alienating world that nothing normal in the human psyche can directly confront. The professed quest is to kill Moby Dick, but as the portents of disaster pile up it becomes clear that a will to identify with (not adjust to) what Conrad calls the destructive element is what is really driving Ahab. Ahab has, Melville says, become a “Prometheus” with a vulture feeding on him. The axis image appears in the maelstrom or descending spiral (“vortex”) of the last few pages, and perhaps in a remark by one of Ahab’s crew: “The skewer seems loosening out of the middle of the world.” But the descent is not purely demonic, or simply destructive: like other creative descents, it is partly a quest for wisdom, however fatal the attaining of such wisdom may be. A relation reminiscent of Lear and the fool develops at the end between Ahab and the little black cabin boy Pip, who has been left so long to swim in the sea that he has gone insane. Of him it is said that he has been “carried down alive to wondrous depths, where strange shapes of the unwarped primal world glided to and fro . . . and the miser-merman, Wisdom, revealed his hoarded heaps.” Moby Dick is as profound a treatment as modern literature affords of the leviathan symbolism of the Bible, the titanic-demonic force that raises Egypt and Babylon to greatness and then hurls them into nothingness; that is both an enemy of God outside the creation, and, as notably in Job, a creature within it of whom God is rather proud. The leviathan is revealed to Job as the ultimate mystery of God’s ways, the “king over all the children of pride” (41:34), of whom Satan himself is merely an instrument. What this power looks like depends on how it is approached. Approached by Conrad’s Kurtz through his Antichrist psychosis, it is an unimaginable horror: but it may also be a source of energy that man can put to his own use. There are naturally considerable risks in trying to do so: risks that Rimbaud spoke of in his celebrated lettre du voyant as a “dérèglement de tous les sens.” The phrase indicates the close connection between the titanic and the demonic that Verlaine expressed in his phrase poète maudit, the attitude of poets who feel, like Ahab, that the right worship of the powers they invoke is defiance.

I learned another thing from the hurt my cousin gave me - never to give that kind of hurt to anyone else. My revenge was to change a bad feeling into a good one. If I'm working with you and I sense you're feeling a little insecure, I try to make you feel great. That's how I get rid of my old hurt. If I don't do that, my hurt grows and makes me mean and vengeful. But if hurt can change to kindness - that's something Mama showed me - the world becomes a little less cruel.

To bewail one’s lot is always despicable: it is always the outcome of weakness. Whether one ascribes one’s afflictions to others or to one’s self, it is all the same. The socialist does the former, the Christian, for instance, does the latter. That which is common to both attitudes, or rather that which is equally ignoble in them both, is the fact that somebody must be to blame if one suffers—in short, that the sufferer drugs himself with the honey of revenge to allay his anguish.

I also suspect that he loves you." Trying to suppress the anguished hope that flared in her heart, Lauren turned her face to the stained-glass window near their table. "What makes you think so?" "To begin with, he isn't treating you the way he normally treats the women in his life." "I know that. He's nice to the others," Lauren said bitterly. "Exactly!" Mary agreed. "He's always treated his women with an attitude of amused indulgence...of tolerant indifference. While an affair lasts he's attentive and charming. When a woman begins to bore him he courteously but firmly dismisses her from his life. Not once to my knowledge has any woman touched an emotion in him deeper than affection or desire. I've seen them try in the most inventive ways to make him jealous,yet he has reacted with nothing stronger than amusement, or occasionally exasperation. Which brings us to you." Lauren blushed at being correctly categorized with the other woen Nick had taken to bed,but she knew it was useless to deny it. "You," Mary continued quietly, "have evoked genuine anger in him.He is furious with you and with himself. Yet he doesn't dismiss you fro his life; he doesn't even send you downstairs. Doesn't it seem odd to you that he won't let you work for Jim,and simply have you come upstairs to act as translator when Rossi's call finally comes through?" "I think he's keeping me up there for revenge," Lauren said grimly. "i think he is too.Perhaps he's trying to get back at you for what you're making him feel.Or possibly he's trying to find fault with you,so that he won't feel the way he does any longer. I don't know. Nick is a complex man. Jim, Ericka and I are all very close to him, and yet he keeps each one of us at a slight distance. There's a part of himself that he will not share with others, not even us.

Shee-it,” the black guy said when he saw us. “You white girls got attitude. Far as I can see, these boys need to get their heads examined. I’d put up with that shit for about a fuckin’ second.” Any normal person would politely pretend that they hadn’t heard a thing. I was learning quickly that I was not surrounded by normal people anymore. Since normal for me was a Dad who would up and leave, a fading beauty queen of a mother who was so engrossed in her own life she forgot her daughters had one, too, and might need her help, and my two “fuckin’ sisters” who were mean as snakes, I figured not normal was not so bad. Shirleen had different thoughts and turned on the black dude. “Like black women don’t have more attitude then ten of these white women,” she declared, as if that was a good thing. “Black women don’t give you shit by yellin’ at your ass for-fuckin’-ever. They get fed up, they quit bitchin’ and burn down your house or stick you with a knife. Makes it easier. Either way, you know it’s time to get your shit together and you just gotta call your insurance man.

There is an intellectual trick, which consists in associating the idea of the gratification so firmly with some painful thought, that after a little practice the thought of gratification is itself immediately felt as a very painful one. (For example, when the Christian accustoms himself to think of the presence and scorn of the devil in the course of sensual enjoyment, or everlasting punishment in hell for revenge by murder; or even merely of the contempt which he will meet with from those of his fellow-men whom he most respects, if he steals a sum of money, or if a man has often checked an intense desire for suicide by thinking of the grief and self-reproaches of his relations and friends, and has thus succeeded in balancing himself upon the edge of life: for, after some practice, these ideas follow one another in his mind like cause and effect.) Among instances of this kind may be mentioned the cases of Lord Byron and Napoleon, in whom the pride of man revolted and took offence at the preponderance of one particular passion over the collective attitude and order of reason. From this arises the habit and joy of tyrannising over the craving and making it, as it were, gnash its teeth. “I will not be a slave of any appetite,” wrote Byron in his diary.

When moving toward people he accepts his own helplessness, and in spite of his estrangement and fears tries to win the affection of others and to lean on them. Only in this way can he feel safe with them. If there are dissenting parties in the family, he will attach himself to the most powerful person or group. By complying with them, he gains a feeling of belonging and support which makes him feel less weak and less isolated... When he moves against people he accepts and takes for granted the hostility around him, and determines, consciously or unconsciously, to fight. He implicitly distrusts the feelings and intentions of others toward himself. He rebels in whatever ways are open to him. He wants to be the stronger and defeat them, partly for his own protection, partly for revenge... When he moves away from people he wants neither to belong nor to fight, but keeps apart. He feels he has not much in common with them, they do not understand him anyhow. He builds up a world of his own— with nature, with his dolls, his books, his dreams. In each of these three attitudes, one of the elements involved in basic anxiety is overemphasized: helplessness in the first, hostility in the second, and isolation in the third. But the fact is that the child cannot make any one of these moves wholeheartedly, because under the conditions in which the attitudes develop, all are bound to be present.

The belief in oneself, pride in oneself, a fundamental hostility and irony against “selflessness” belong to noble morality, just as much as an easy contempt and caution before feelings of pity and the “warm heart.” Powerful men are the ones who understand how to honour; that is their art, their realm of invention. The profound reverence for age and for ancestral tradition — all justice stands on this double reverence — the belief and the prejudice favouring forefathers and working against newcomers are typical in the morality of the powerful, and when, by contrast, the men of “modern ideas” believe almost instinctively in “progress” and the “future” and increasingly lack any respect for age, then in that attitude the ignoble origin of these “ideas” already reveals itself well enough. However, a morality of the rulers is most alien and embarrassing to present taste because of the severity of its basic principle that man has duties only with respect to those like him, that man should act towards those beings of lower rank, towards everything foreign, at his own discretion, or “as his heart dictates,” and, in any case, “beyond good and evil.” Here pity and things like that may belong. The capacity for and obligation to a long gratitude and a long revenge — both only within the circle of one’s peers — the sophistication in paying back again, the refined idea in friendship, a certain necessity to have enemies (as, so to speak, drainage ditches for the feelings of envy, quarrelsomeness, and high spirits — basically in order to be capable of being a good friend): all those are typical characteristics of a noble morality, which, as indicated, is not the morality of “modern ideas” and which is thus nowadays difficult to sympathize with, as well as difficult to dig up and expose.

Put shortly, these are the two views, then. One, that man is intrinsically good, spoilt by circumstance; and the other that he is intrinsically limited, but disciplined by order and tradition to something fairly decent. To the one party man's nature is like a well, to the other like a bucket. The view which regards man as a well, a reservoir full of possibilities, I call the romantic; the one which regards him as a very finite and fixed creature, I call the classical. One may note here that the Church has always taken the classical view since the defeat of the Pelagian heresy and the adoption of the sane classical dogma of original sin. It would be a mistake to identify the classical view with that of materialism. On the contrary it is absolutely identical with the normal religious attitude. I should put it in this way: That part of the fixed nature of man is the belief in the Deity. This should be as fixed and true for every man as belief in the existence of matter and in the objective world. It is parallel to appetite, the instinct of sex, and all the other fixed qualities. Now at certain times, by the use of either force or rhetoric, these instincts have been suppressed - in Florence under Savonarola, in Geneva under Calvin, and here under the Roundheads. The inevitable result of such a process is that the repressed instinct bursts out in some abnormal direction. So with religion. By the perverted rhetoric of Rationalism, your natural instincts are suppressed and you are converted into an agnostic. Just as in the case of the other instincts, Nature has her revenge. The instincts that find their right and proper outlet in religion must come out in some other way. You don't believe in a God, so you begin to believe that man is a god. You don't believe in Heaven, so you begin to believe in a heaven on earth. In other words, you get romanticism. The concepts that are right and proper in their own sphere are spread over, and so mess up, falsify and blur the clear outlines of human experience. It is like pouring a pot of treacle over the dinner table. Romanticism then, and this is the best definition I can give of it, is spilt religion.

Between the extreme limits of this series would find a place all the forms of prestige resulting from the different elements composing a civilisation -- sciences, arts, literature, &c. -- and it would be seen that prestige constitutes the fundamental element of persuasion. Consciously or not, the being, the idea, or the thing possessing prestige is immediately imitated in consequence of contagion, and forces an entire generation to adopt certain modes of feeling and of giving expression to its thought. This imitation, moreover, is, as a rule, unconscious, which accounts for the fact that it is perfect. The modern painters who copy the pale colouring and the stiff attitudes of some of the Primitives are scarcely alive to the source of their inspiration. They believe in their own sincerity, whereas, if an eminent master had not revived this form of art, people would have continued blind to all but its naïve and inferior sides. Those artists who, after the manner of another illustrious master, inundate their canvasses with violet shades do not see in nature more violet than was detected there fifty years ago; but they are influenced, "suggestioned," by the personal and special impressions of a painter who, in spite of this eccentricity, was successful in acquiring great prestige. Similar examples might be brought forward in connection with all the elements of civilisation. It is seen from what precedes that a number of factors may be concerned in the genesis of prestige; among them success was always one of the most important. Every successful man, every idea that forces itself into recognition, ceases, ipso facto, to be called in question. The proof that success is one of the principal stepping-stones to prestige is that the disappearance of the one is almost always followed by the disappearance of the other. The hero whom the crowd acclaimed yesterday is insulted to-day should he have been overtaken by failure. The re-action, indeed, will be the stronger in proportion as the prestige has been great. The crowd in this case considers the fallen hero as an equal, and takes its revenge for having bowed to a superiority whose existence it no longer admits.

REVENGE IS THE ATTITUDE OF WEAKLINGS; FORGIVENESS IS THE ATTITUDE OF STRONGLINGS

When moving toward people he accepts his own helplessness, and in spite of his estrangement and fears tries to win the affection of others and to lean on them. Only in this way can he feel safe with them. If there are dissenting parties in the family, he will attach himself to the most powerful person or group. By complying with them, he gains a feeling of belonging and support which makes him feel less weak and less isolated... When he moves against people he accepts and takes for granted the hostility around him, and determines, consciously or unconsciously, to fight. He implicitly distrusts the feelings and intentions of others toward himself. He rebels in whatever ways are open to him. He wants to be the stronger and defeat them, partly for his own protection, partly for revenge... When he moves away from people he wants neither to belong nor to fight, but keeps apart. He feels he has not much in common with them, they do not understand him anyhow. He builds up a world of his own— with nature, with his dolls, his books, his dreams. In each of these three attitudes, one of the elements involved in basic anxiety is overemphasized: helplessness in the first, hostility in the second, and isolation in the third. But the fact is that the child cannot make any one of these moves wholeheartedly, because under the conditions in which the attitudes develop, all are bound to be present.

I seriously doubt that the smile is our species’s “happy” face, as is often stated in books about human emotions. Its background is much richer, with meanings other than cheeriness. Depending on the circumstances, the smile can convey nervousness, a need to please, reassurance to anxious others, a welcoming attitude, submission, amusement, attraction, and so on. Are all these feelings captured by calling them “happy”? Our labels grossly simplify emotional displays, like the way we give each emoticon a single meaning. Many of us now use smiley or frowny faces to punctuate text messages, which suggests that language by itself is not as effective as advertised. We feel the need to add nonverbal cues to prevent a peace offer from being mistaken for an act of revenge, or a joke from being taken as an insult. Emoticons and words are poor substitutes for the body itself, though: through gaze direction, expressions, tone of voice, posture, pupil dilation, and gestures, the body is much better than language at communicating a wide range of meanings.

People speak of the profound injustice of the social arrangement, as it the fact that one man is born in favourable circumstances and that another is born in unfavourable ones—or that one should possess gifts the other has not, were on the face of it an injustice. Among the more honest of these opponents of society this is what is said: "We, with all the bad, morbid, criminal qualities which we acknowledge we possess, are only the inevitable result of the oppression for ages of the weak by the strong"; thus they insinuate their evil natures into the consciences of the ruling classes. They threaten and storm and curse. They become virtuous from sheer indignation—they don't want to have become bad men and canaille for nothing. The name for this attitude, which is an invention of the last century, is, if I am not mistaken, pessimism; and even that pessimism which is the outcome of indignation. It is in this attitude of mind that history is judged, that it is deprived of its inevitable fatality, and that responsibility and even guilt is discovered in it. For the great desideratum is to find guilty people in it. The botched and the bungled, the decadents of all kinds, are revolted at themselves, and require sacrifices in order that they may not slake their thirst for destruction upon themselves (which might, indeed, be the most reasonable procedure). But for this purpose they at least require a semblance of justification, i.e. a theory according to which the fact of their existence, and of their character, may be expiated by a scapegoat. This scapegoat may be God,—in Russia such resentful atheists are not wanting,—or the order of society, or education and upbringing, or the Jews, or the nobles, or, finally, the well-constituted of every kind. "It is a sin for a man to have been born in decent circumstances, for by so doing he disinherits the others, he pushes them aside, he imposes upon them the curse of vice and of work.... How can I be made answerable for my misery; surely some one must be responsible for it, or I could not bear to live."... In short, resentful pessimism discovers responsible parties in order to create a pleasurable sensation for itself—revenge.... "Sweeter than honey"—thus does even old Homer speak of revenge.

Freedom from resentment and the understanding of the nature of resentment—who knows how very much after all I am indebted to my long illness for these two things? The problem is not exactly simple: a man must have experienced both through his strength and through his weakness, If illness and weakness are to be charged with anything at all, it is with the fact that when they prevail, the very instinct of recovery, which is the instinct of defence and of war in man, becomes decayed. He knows not how to get rid of anything, how to come to terms with anything, and how to cast anything behind him. Everything wounds him. People and things draw importunately near, all experiences strike deep, memory is a gathering wound. To be ill is a sort of resentment in itself. Against this resentment the invalid has only one great remedy—I call it Russian fatalism, that fatalism which is free from revolt, and with which the Russian soldier, to whom a campaign proves unbearable, ultimately lays himself down in the snow. To accept nothing more, to undertake nothing more, to absorb nothing more—to cease entirely from reacting.... The tremendous sagacity of this fatalism, which does not always imply merely the courage for death, but which in the most dangerous cases may actually constitute a self-preservative measure, amounts to a reduction of activity in the vital functions, the slackening down of which is like a sort of will to hibernate. A few steps farther in this direction we find the fakir, who will sleep for weeks in a tomb.... Owing to the fact that one would be used up too quickly if one reacted, one no longer reacts at all: this is the principle. And nothing on earth consumes a man more quickly than the passion of resentment. Mortification, morbid susceptibility, the inability to wreak revenge, the desire and thirst for revenge, the concoction of every sort of poison—this is surely the most injurious manner of reacting which could possibly be conceived by exhausted men. It involves a rapid wasting away of nervous energy, an abnormal increase of detrimental secretions, as, for instance, that of bile into the stomach. To the sick man resentment ought to be more strictly forbidden than anything else—it is his special danger: unfortunately, however, it is also his most natural propensity. This was fully grasped by that profound physiologist Buddha. His "religion," which it would be better to call a system of hygiene, in order to avoid confounding it with a creed so wretched as Christianity, depended for its effect upon the triumph over resentment: to make the soul free therefrom was considered the first step towards recovery. "Not through hostility is hostility put to flight; through friendship does hostility end": this stands at the beginning of Buddha's teaching—this is not a precept of morality, but of physiology. Resentment born of weakness is not more deleterious to anybody than it is to the weak man himself—conversely, in the case of that man whose nature is fundamentally a rich one, resentment is a superfluous feeling, a feeling to remain master of which is almost a proof of riches. Those of my readers who know the earnestness-with which my philosophy wages war against the feelings of revenge and rancour, even to the extent of attacking the doctrine of "free will" (my conflict with Christianity is only a particular instance of it), will understand why I wish to focus attention upon my own personal attitude and the certainty of my practical instincts precisely in this matter. In my moments of decadence I forbade myself the indulgence of the above feelings, because they were harmful; as soon as my life recovered enough riches and pride, however, I regarded them again as forbidden, but this time because they were beneath me.

an individual undergoing the transformation of his feelings (emotions, sensations, desires) from those he learned in the home, school, and playground as he grew up to those that characterize the inner being of Jesus Christ. He is now not to be one who will spend hours fantasizing sensual indulgence or revenge, or who will try to dominate or injure others in attitude, word, or deed. He will not repay evil for evil—push for push, blow for blow, taunt for taunt, hatred for hatred, contempt for contempt. He will not be always on the hunt to satisfy his lust of the flesh, lust of the eyes, and the pride of life (1 John 2:16). No wonder he has no real idea of who he will be; and he must content himself with the mere identity: “apprentice of Jesus.” That is the starting point from which his new identity will emerge, and it is in fact powerful enough to bear the load.

My personal convictions drive me to join those like-minded, in the recruitment of a growing army without guns, no hatred or prejudice, but with a leadership voice of influence and harnessing resources to create the change they desire. The major problems facing the world, particularly our beloved African continent, will not be won by sanctions, cruelty, ethnic cleansing, revenge, guns or bullets. The challenges are not largely externally motivated, so the platform to change them must shift. Shift from selfish to selfless, from external to internal, from behaviours to beliefs. Some of them are externally sponsored but self-inflicted, whilst most of them are due to greed, short-sightedness, abuse and selfishness.

So for instance, science has an effect on my attitude, say, to death. I didn’t get mad when Arlene died. Who was there to be mad at? I couldn’t get mad at God because I don’t believe in God. And you can’t get mad at some bacteria, can you? So I had no resentment and I didn’t have to look for revenge. And I had no remorse because there was nothing I could have done about it.

The other New Testament word for anger I want you to notice is orge. This is “a more settled and long lasting attitude often continuing toward the goal of seeking revenge.” The verb form of this word, with an added Greek prefix, means to be provoked to irritation, exasperation, or embitterment.3 The verb can be used in a positive sense, as in Ephesians 4:26. The noun form orge appears in Ephesians 4:31, where it is translated as anger, in Colossians 3:6, and in James 1:20 among many other places.

To be angry is to revenge the fault of others on ourselves.

Learn to admire others; it is the first step to overcome your ego.” “The ego destroys its egoist silently and suddenly, as a termite does.” “The ego is such a bullet that fires all your relations.” “The ego and vanity both hold such invisible fire that flames upon oneself.” “Your ego may hurt and damage you more than others.” Learn how to live and participate in people and society, how to help each other, and how to build harmony and peace among those who have lost their way. It can only be with respect, justice, and equality, without any distinctions. Be aware that your ego can destroy your ability if you focus on your caliber and status; it is a poison, not a remedy. Understand the outcomes and consequences of ego, egoists, and egotism. Read thoroughly to grasp the insight to enlighten your life and ways. “Everyone stands firm with their ego status; thus, I accept that I am zero and that everyone else is a hero, but remember that on every count, zero matters.” “The ego, vanity, jealousy, and other flaws define the imperceptive attitude and fly silently toward self-victimizing.” “Nothing else than the worst and abysmal self-defeat, which elucidates that one fetches and embraces itself to become the victim of ego, vanity, and jealousy.” “An egoist focuses on self-promotion and does not admire others or value anyone else. Unfortunately, such one remains the prisoner of egotism.” “A heart that contains love cannot keep the hate there A heart that performs forgiveness does not recognize revenge In a heart where there is altruism, there is no place for egoism Such a heart demonstrates a pure and real human.” “It proves not a difficult task if one discovers the universe; however, discovering one’s self-ego is the toughest matter, whereas overcoming that leads to a visionary victory.” “To show others, the quotes and sayings of the visionary figures, as a mirror instead of reform own conduct and character, indicates one’s worst egoism unless that reflects and demonstrates not their golden words.” “One can neither understand nor accept and respect others’ logic, view, and insight before overcoming their ego.” “After the jumping out of your ego, you liberate your own, and you see the way towards the values of others.” “The nurturing of morals is the language, and control of the ego is the eye of the soul.” “Surrender your ego to enjoy peace of mind and the beauty of equality and harmony.” “Everyone stands firm with their ego status; thus, I accept that I am zero and that everyone else is a hero, but remember that on every count, zero matters.” “Hatred, racism, discrimination, distinction, and vainglory germinate in the soil of ego.” “When one becomes capable of overcoming desires, hopes, and ego, one learns and understands the faculty of patience.” I Yield Not *** I suffer not from ego I let that not enter my life I yield not my will to avaricious As I am a truth of truths I dream not, impossibilities I become a dream of my dreams Since I exist as a reality Thus, it builds A sweet and lovely pleasure, Peace and calm I dance; I dance Without security Even no one can imagine My link to the spiritual world I am here and there No one is aware I wear and bear Every atmosphere. Deliberately *** I deliberately Become fool I enjoy that To punish My ego It is not strange Nor it is a surprise It is just an idea Of yourself What are you Who are you If my ego rules me I feel myself in the doom If I overcome my ego My ways become bright I see the destiny For that, I am here I deliberately Become fool To let people Enjoy and happy Let them heal Their wounds Caused by themselves Of their wrong deeds I deliberately Become fool To make the people active Put to use their time The great lessons That nowhere One can learn.

The trouble with jealous revenge is that while you might inflict hurt on the other party, it does nothing to lessen the effect of the hurt you are feeling yourself. So everyone ends up unhappy. And, of course, once you have adopted a certain attitude, it is hard to change it without losing face. I had never been as unhappy as I was through the next two days, and never more determined to stay that way.

RRR movie review - Actually showing what east India company did for Indians is very emotional I agree, But What I saw in that movie is war was everywhere on history. It is not only british vs India or Musilm vs Hindu, everywhere there were war, remembering past is fine but remembering past should not provoke revenging attitude, even if you have revenging attitude , then you should find a love to erase that revenging attitude, even in this film in climax Bheem get united with that white girl, it shows true love, just like Ram and Seeta, Love all, There was a Tamil film Madharasapattinam where a white girl loves a South Indian guy. Love has no language if it is true, if it is tantra or cheating then it needs language. If there is true love within a girl, then she will find anyhow a way to talk with his man, and if there is true love within a boy, he will find a way to get into her, and if there is no true love , they will get satisfied by what they get - Slipper Shot answer RRR - Good movie, Ram and Sita, Bheem and White girl

Be mindful of the currents of the living Force: to do one’s duty is not always to do right. Concern yourself with right action. Let duty take care of itself.

Sitting in the dark window he seems to see them Now they are gathering, entering the door. They are nearly all there now And then he begins to say, ‘Now. Now,’ leaning a little forward; and then, as though it had waited for his signal, the music begins. The organ strains come rich and resonant through the summer night, blended, sonorous, with that quality of abjectness and sublimation, as if the freed voices themselves were assuming the shapes and attitudes of crucifixions, ecstatic, solemn, and profound in gathering volume. Yet even then the music has still a quality stern and implacable, deliberate and without passion so much as immolation, pleading, asking, for not love, not life, forbidding it to others, demanding in sonorous tones death as though death were the boon, like all Protestant music. It was as though they who accepted it and raised voices to praise it within praise, having been made what they were by that which the music praised and symbolised, they took revenge upon that which made them so by means of the praise itself. Listening, he seems to hear within it the apotheosis of his own history, his own land, his own environed blood: that people from which he sprang and among whom he lives who can never take either pleasure or catastrophe or escape from either, without brawling over it. Pleasure, ecstasy, they cannot seem to bear: their escape from it is in violence, in drinking and fighting and praying; catastrophe too, the violence identical and apparently inescapable And so why should not their religion drive them to crucifixion of themselves and one another? he thinks.

If you are His child taking some abuse or persecution for His sake, His great concern is the attitude that you will show in return. Will you reveal a stubborn spirit intent upon revenge? If you resist the Spirit of God asking you to demonstrate the love and grace of Jesus Christ, your Savior, you can be sure of one thing: God will resist you!

Each and every person living on the earth always had a choice. The choices could be shitty but were nevertheless choices.

Ray wanted an egalitarian relationship, there was no way in hell he was putting anyone through anything even close to what he'd been through. Revenge was just violence dressed up as justice, not the real thing.

I don't believe in 'Revenge is the dish best served cold' becuase I'd rather let my enemy die of hunger.

Kind and lovely thought originate from God while evil and revengeful thoughts are initiated by the devil.

In his book The Rules of Contagion: Why Things Spread and Why They Stop, epidemiologist Adam Kucharski writes: “Viewing at-risk people as special or different can encourage a ‘them and us’ attitude.” Focusing on superspreaders, he says, is dangerous, “leading to segregation and stigma.” He’s right! The problem is that nature does not follow the politically convenient course.