Bearing A Grudge Quotes

Grudges seldom hurt anyone except the one bearing them.

You stubborn bastard. Take it from someone who knows firsthand, there’s a lot to be said for forgiveness. Grudges seldom hurt anyone except the one bearing them." "And there’s a lot to be said for knocking enemies upside their heads and cracking skulls open." Ash & Urian

Cheats prosper until there are enough who bear grudges against them to make sure they do not prosper.

I hope you miss me, though I could scarcely (even in the cause of vanity) wish you to miss me as much as I miss you, for that hurts too much, but what I do hope is that I’ve left some sort of a little blank which won’t be filled till I come back. I bear you a grudge for spoiling me for everybody’s else companionship, it is too bad.

Try to forgive and forget, Ngọc,” said Grandma. “If you bear grudges, you’re the one who’ll have to bear the burden of sorrow.

You stubborn bastard. Take it from someone who knows firsthand, there’s a lot to be said for forgiveness. Grudges seldom hurt anyone except the one bearing them. (Acheron) And there’s a lot to be said for knocking enemies upside their heads and cracking skulls open. (Urian) To everything there is a season, and tonight ours is to stand together or lose everything. I’m not fighting for Stryker or to save your sister. I’m fighting to protect the ones I love. The ones who will suffer most if War isn’t stopped. (Acheron)

The most serious Christians have always been well disposed towards me. I myself, an opponent of Christianity - de rigueur, am far from bearing a grudge against the individual for what is the fatality of millennia.

When you forgive, it does not mean that you have submitted, it simply means that you have made a choice to stop bearing any grudge.

I was barked at by numerous dogs who are earning their food guarding ignorance and superstition for the benefit of those who profit from it. Then there are the fanatical atheists whose intolerance is of the same kind as the intolerance of the religious fanatics and comes from the same source. They are like slaves who are still feeling the weight of their chains which they have thrown off after hard struggle. They are creatures who—in their grudge against the traditional "opium of the people"—cannot bear the music of the spheres. The Wonder of nature does not become smaller because one cannot measure it by the standards of human morals and human aims.

The world bears the Gospel a grudge because the Gospel condemns the religious wisdom of the world.

There were always those passengers who came aboard bearing grudges against the modern age.

There's a lot to be said for forgiveness. Grudges seldom hurt anyone except the one bearing them." ~Atlantean God and 1st Dark-Hunter Acheron Parthenopaeus~

Hatred bears all things, believes all things, hopes all things, endures all things.

Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself.

Never bear a grudge, old fellow. If a stranger starts to rile you, kill him right away. That way you get it out of your blood, so to speak, and are not poisoned.

The whisky bears a grudge against the decanter.

Do not bear grudges. A heart full of grudges can never be fulfilled.

Her anger was a memory now. She didn't believe in bearing grudges. She believed in killing them where they lay.

Freedom to write, freedom to read, freedom to own material that you believe is worth defending means you're going to have to stand up for stuff you don't believe is worth defending, even stuff you find actively distasteful, because laws are big blunt instruments that do not differentiate between what you like and what you don't, because prosecutors are humans and bear grudges and fight for re-election, because one person's obscenity is another person's art. Because if you don't stand up for the stuff you don't like, when they come for the stuff you do like, you've already lost.

AS a rule Crassus did not bear grudges. This was not because he had a good heart but because other people rarely engaged his emotions. He had little difficulty in dropping friends or making up quarrels as occasion served. Cicero, whose view of friendship was different, had a very low opinion of him.

love does not envy, it does not boast, it is not proud, it does not behave improperly, it does not seek its own advantage, it is not easily provoked, it bears no grudge, delights not in evil but rejoices only in the truth. It shelters all, trusts all, always hopes, always endures. Love is everlasting.

Only common mortals like the Somervilles have good old rotten hates, dear,’ said her mother. ‘Sir Graham manages to love everybody and wouldn’t know what you’re talking about. Have a bun.’ ‘He doesn’t love the Turks,’ said Philippa. ‘He kills them.’ ‘That isn’t hate,’ said Kate Somerville. ‘That’s simply hoeing among one’s principles to keep them healthy and neat. I’m sure he would tell you he bears them no personal grudge; and they think they’re going to Paradise anyway, so it does everyone good.

There are men whose sense of humour is so ill developed that they still bear a grudge against Copernicus because he dethroned them from the central position in the universe. They feel it a personal affront that they can no longer consider themselves the pivot upon which turns the whole of created things.

I'm an extremely wealthy man. I own the sky. I have invested all my capital in the sun. I'm not bad-tempered, as you seem to imagine, nor do I bear grudges. But like all wealthy men, I'm a little frightened of losing my fortune.

To resent is to brood in inaction, to pass through life acting in a manner indistinguishable from those who bear no grudges. But hatred hails from a wilder, far more violent tribe. Even when you cannot strike out, you strike nonetheless. Inward, if not outward, as if such things have direction. To hate, especially without recourse to vengeance, is to besiege yourself, to starve yourself to the point of eating your own, then to lay wreaths of blame at the feet of the accused.

America, how’s your marriage? Your two-hundred-fifty-year-old promise to stay together in sickness and in health? First thirteen states, then more and more, until fifty of you had taken the vow. Like so many marriages, I know, it was not for love; I know it was for tax reasons, but soon you all found yourselves financially entwined, with shared debts and land purchases and grandiose visions of the future, yet somehow, from the beginning, essentially at odds. Ancient grudges. That split you had—that still stings, doesn’t it? Who betrayed whom, in the end? I hear you tried getting sober. That didn’t last, did it? So how’s it going, America? Do you ever dream of each being on your own again? Never having to be part of someone else’s family squabble? Never having to share a penny? Never having to bear with someone else’s gun hobby, or car obsession, or nutrition craze? Tell me honestly, because I have contemplated marriage and wonder: If it can’t work for you, can it work for any of us?

In fact, if I were a betting man, I’d wager that only 10 percent of the English instruction list will answer your call for nominations. Why? First, because more than a third of our faculty now consists of temporary (adjunct) instructors who creep into the building under cover of darkness to teach their graveyard shifts of freshman comp; they are not eligible to vote or to serve. Second, because the remaining two-thirds of the faculty, bearing the scars of disenfranchisement and long-term abuse, are busy tending to personal grudges like scraps of carrion on which they gnaw in the gloom of their offices.

The repugnance to what must ensue almost immediately, and the uncertainty, were dreadful, he said; but worst of all was the idea, 'What should I do if I were not to die now? What if I were to return to life again? What an eternity of days, and all mine! How I should grudge and count up every minute of it, so as to waste not a single instant!' He said that this thought weighed so upon him and became such a terrible burden upon his brain that he could not bear it, and wished they would shoot him quickly and have done with it." The prince paused and all waited, expecting him to go on again and finish the story. "Is that all?" asked Aglaya. "All? Yes," said the prince, emerging from a momentary reverie. "And why did you tell us this?" "Oh, I happened to recall it, that's all! It fitted into the conversation—" "You probably wish to deduce, prince," said Alexandra, "that moments of time cannot be reckoned by money value, and that sometimes five minutes are worth priceless treasures. All this is very praiseworthy; but may I ask about this friend of yours, who told you the terrible experience of his life? He was reprieved, you say; in other words, they did restore to him that 'eternity of days.' What did he do with these riches of time? Did he keep careful account of his minutes?" "Oh no, he didn't! I asked him myself. He said that he had not lived a bit as he had intended, and had wasted many, and many a minute." "Very well, then there's an experiment, and the thing is proved; one cannot live and count each moment; say what you like, but one cannot." "That is true," said the prince, "I have thought so myself. And yet, why shouldn't one do it?" "You think, then, that you could live more wisely than other people?" said Aglaya. "I have had that idea." "And you have it still?" "Yes — I have it still," the prince replied.

Seeing Seb's jeering face, it came to her that Seb had always loved her the way most people bear a grudge.

She didn’t believe in bearing grudges. She believed in killing them where they lay.

Who denounced you?” said Winston. “It was my little daughter,” said Parsons with a sort of doleful pride. “She listened at the keyhole. Heard what I was saying, and nipped off to the patrols the very next day. Pretty smart for a nipper of seven, eh? I don’t bear her any grudge for it. In fact I’m proud of her. It shows I brought her up in the right spirit, anyway.

Ingersoll was introduced as one of the main speakers by Frederick Douglass and proceeded, unlike most leaders of his party, to eviscerate the court’s logic. “This decision takes from seven millions of people the shield of the Constitution,” he said. “It leaves the best of the colored race at the mercy of the meanest of the white. It feeds fat the ancient grudge that vicious ignorance bears toward race and color. It will be approved and quoted by hundreds of thousands of unjust men. The masked wretches who, in the darkness of night, drag the poor negro from his cabin, and lacerate with whip and thong his quivering flesh, will, with bloody hands, applaud the Supreme Court. The men who, by mob violence, prevent the negro from depositing his ballot—those who with gun and revolver drive him from the polls, and those who insult with vile and vulgar words the inoffensive colored girl, will welcome this decision with hyena joy. The basest will rejoice—the noblest will mourn.

I deliberately let him stew in uncertainty, adding now and then an ill-tempered thrust. I didn’t bear him any personal grudge. I was doubtless only trying to take my revenge against the convention of faces.

A few words of criticism and I can bear a grudge for three days at a time, convinced she is plotting against me. None of this has diminished despite years of self-analysis, therapy and “writing as healing”, as some of my students used to call the attempt to make at. Nothing has cured me of myself, of the self I cling to. If you asked me, I would probably say that my problems are myself; my life is my dilemmas. I’d better enjoy them, then.

This is the lone-American type I admire, the kind I believe in, can get along with, and whom I vote for even though he’s never nominated for office. The democratic man our poets sang of but who, alas, is being rapidly exterminated, along with the buffalo, the moose and the elk, the great bear, the eagle, the condor, the mountain lion. The sort of American that never starts a war, never raises a feud, never draws the color line, never tries to lord it over his fellow-man, never yearns for higher education, never holds a grudge against his neighbor, never treats an artist shabbily and never turns a beggar away. Often untutored and unlettered, he sometimes has more of the poet and the musician in him, philosopher too, than those who are acclaimed as such. His whole way of life is aesthetic. What marks him as different, sometimes ridiculous, is his serenity and originality. That he aspires to be none other than himself, is this not the essence of wisdom?

I was clever enough to realise that I must secure her complete co-operation in keeping our relations secret, that it should become second nature with her, no matter what grudge she might bear me, no matter what other pleasures she might seek.

He was more than a little afraid of his mom, and this fear was only partly caused by how angry she could get and how long she could bear a grudge. Mostly it grew from an unhappy sense of being loved only a little and needing to protect what love there was.

You cannot take anything personally. You cannot bear grudges. You must finish the day’s work when the day’s work is done. You cannot get discouraged too easily. You have to take defeat over and over again, and pick up and go on. Be sure of your facts. Argue the other side with a friend until you have found the answer to every point which might be brought up against you. Women who are willing to be leaders must stand out and be shot at. More and more they are going to do it, and more and more they should do it.

Don’t get me wrong – it’s not that I don’t like people. Some of my best friends are people. It’s just that chimpanzees share too many of our more unpleasant characteristics. They gang up on one another, indulge in office politics, beat up and bully weaker individuals, lie, gossip and bear grudges.

I teach in my life-coaching programs, when you bear a grudge against someone, it is almost as if you carry that person around on your back with you. He drains you of your energy, enthusiasm and peace of mind. But the moment you forgive him, you get him off your back and you can move on with the rest of your life.

He was prolix, it may be admitted, but who could bear to have him cut? He loved to sit down and tell you just all about it. His use of letters for his narratives made this gossipy style more easy. First he writes and he tells all that passed. You have his letter. She at the same time writes to her friend, and also states her views. This also you see. The friends in each case reply, and you have the advantage of their comments and advice. You really do know all about it before you finish. It may be a little wearisome at first, if you have been accustomed to a more hustling style with fireworks in every chapter. But gradually it creates an atmosphere in which you live, and you come to know these people, with their characters and their troubles, as you know no others of the dream-folk of fiction. Three times as long as an ordinary book, no doubt, but why grudge the time? What is the hurry? Surely it is better to read one masterpiece than three books which will leave no permanent impression on the mind.

Ten years was a long time to bear a grudge, but Clytemnestra never wavered. Her fury neither waxed nor waned, but burned at a constant heat. She could warm her hands on it when the nights were cold, and use it to light her way when the palace was in darkness. She would never forgive Agamemnon for murdering her eldest child, Iphigenia. Nor for the thuggish deceit of his wife and daughter with talk of a wedding.

To the matter at hand: though English has traditionally been a largish department, you will find there are very few viable candidates capable of assuming the mantle of DGS. In fact, if I were a betting man, I’d wager that only 10 percent of the English instruction list will answer your call for nominations. Why? First, because more than a third of our faculty now consists of temporary (adjunct) instructors who creep into the building under cover of darkness to teach their graveyard shifts of freshman comp; they are not eligible to vote or to serve. Second, because the remaining two-thirds of the faculty, bearing the scars of disenfranchisement and long-term abuse, are busy tending to personal grudges like scraps of carrion on which they gnaw in the gloom of their offices. Long story short: your options aren’t pretty.

It was this other side of Avery - the fact that he so visibly had an other side - that was helping me finally understand all three of the dimensions in Kafka: that a man could be a sweet, sympathetic, comically needy victim and a lascivious, self-aggrandizing, grudge-bearing bore, and also, crucially, a third thing: a flickering consciousness, a simultaneity of culpable urge and poignant self-reproach, a person in process.

Now I know I have already lost you. I have lost everything. Even so, I can’t let you go forever and allow you to forget me without letting you know that I don’t bear you any grudge, that I knew it from the start, I knew that I was going to lose you and that you would never see in me what I see in you. I want you to know that I loved you from the very first day and that I still love you, now more than ever, even if you don’t want me to.

The world bears the Gospel a grudge because the Gospel condemns the religious wisdom of the world. Jealous for its own religious views, the world in turn charges the Gospel with being a subversive and licentious doctrine, offensive to God and man, a doctrine to be persecuted as the worst plague on earth. As a result we have this paradoxical situation: The Gospel supplies the world with the salvation of Jesus Christ, peace of conscience, and every blessing. Just for that the world abhors the Gospel.

drawn from the African idiom, their profession, or color." (The family of Julien Raimond complied grudgingly by switching from the "Raymond" of their French father to "Raimond.") A 1779 regulation made it illegal for free people of color to "affect the dress, hairstyles, style, or bearing of whites," and some local ordinances forbade them to ride in carriages or to own certain home furnishings. By the time of the Revolution free-coloreds were subjected to a variety of laws that discriminated against them solely on the basis of race.4

With that violent grudge against the world which had scorned her, sneered at her, cast her off, beginning with this indignity – the infliction of her unlovable body which people could not bear to see. Do her hair as she might, her forehead remained like an egg, bald, white. No clothes suited her. She might buy anything. And for a woman, of course, that meant never meeting the opposite sex. Never would she come first with any one. Sometimes lately it had seemed to her that, except for Elizabeth, her food was all that she lived for; her comforts; her dinner; her tea; her hot-water bottle at night.

In the Sermon on the Mount, the Lord says: “Therefore, if thou art offering thy gift at the altar, and there rememberest that thy brother has anything against thee, leave thy gift before the altar and go first to be reconciled to thy brother, and then come and offer thy gift” (Matt. 5:23-24). This means: When you go to Mass and you recall that you have been unjust to someone and that he bears you a grudge, you cannot simply walk into church as though nothing were wrong. For then you would be entering only the physical room of the building, not the congregation, which would not receive you, as you would destroy it by your mere presence.

How nice it must be, she said, in the country, struggling, as Mr. Whittaker had told her, with that violent grudge against the world which had scorned her, sneered at her, cast her off, beginning with this indignity — the infliction of her unlovable body which people could not bear to see. Do her hair as she might, her forehead remained like an egg, bald, white. No clothes suited her. She might buy anything. And for a woman, of course, that meant never meeting the opposite sex. Never would she come first with anyone. Sometimes lately it had seemed to her that, except for Elizabeth, her food was all she lived for; her comforts; her dinner, her tea; her hot-water bottle at night.

You. What a strange word that is. She thought, I have never laid eyes on you. I am waiting for you. The old man prays for you. He almost can’t believe he has you to pray for. Both of us think about you the whole day long. If I die bearing you, or if you die when you are born, I will still be thinking, Who are you? and there will be only one answer out of all the people in the world, all the people there have ever been or will ever be. If we find each other in heaven, we’ll say, So there you are! We’d be perfect in heaven, no regrets, no grudges, nothing to make you turn a cold eye on me the way you might do someday when you’re old enough to really see me. When I tell you that that knife is the only thing I have to leave you. Then I’d be all hard and proud, like it didn’t even matter what you thought. What else can a person do? And it would be the only thing that mattered, because no one else could say “you” and mean the same thing by it. But there would be years when the child would just want to sit on her lap. He’d favor her over anybody. He’d be crying and she’d pick him up, and then it would take him a minute to be done crying, but that would be all that was left of it, because she had her arms around him. Comfort. That’s strange, too. When she used to lie there almost asleep, with her cheek on the old man’s sweater, the night all around her chirping and whispering, the comfort of it was a thing she’d have promised herself the whole day long.

faithfulness  c put an end to them.     6 With a freewill offering I will sacrifice to you;         I will give thanks to your name, O LORD,  d for it is good. 7    For he has delivered me from every trouble,         and my eye has  e looked in triumph on my enemies. Cast Your Burden on the LORD To the choirmaster: with  f stringed instruments. A Maskil [1] of David.     PSALM 55  g Give ear to my prayer, O God,         and hide not yourself from my plea for mercy! 2    Attend to me, and answer me;         I am restless  h in my complaint and I  i moan, 3    because of the noise of the enemy,         because of the oppression of the wicked.     For they  j drop trouble upon me,         and in anger they bear a grudge against me.     4 My heart is in anguish within me;

I was sorry not to have known of it sooner. First of all, it would have allowed me to arrive more quickly at the idea that one should never bear grudges against people, never judge them by the memory of one unkind act, for we can never know all the good resolves and effective actions of which their souls may have been capable at other times. And so, even from the simple point of view of foresight, we make mistakes. For no doubt the bad pattern that we observed on that one occasion will recur. But the soul is richer than that, has many other patterns which will also recur in the same man, yet we refuse to take pleasure in them because of one piece of bad behavior in the past. But from a more personal point of view, such a revelation would not have been without effect on me.

The reviewer in the ‘Athenæum’ (apparently Mr. Chorley) by some unaccountable oversight took the ‘Curse for a Nation’ to apply to England, instead of being (as it obviously is) a denunciation of American slavery. Consequently he referred to this poem in terms of strong censure, as improper and unpatriotic on the part of an English writer; and a protest from Mrs. Browning only elicited a somewhat grudging editorial note, in a tone which implied that the interpretation which the reviewer had put upon the poem was one which it would naturally bear. One can hardly be surprised at the annoyance which this treatment caused to Mrs. Browning, though some of the phrases in which she speaks of it bear signs of the excitement which characterised so much of her thought in these years of mental strain and stress, and bodily weakness and decay.

When it comes to the heart and soul of the Jewish faith - the law of Moses - Jesus was adamant that his mission was not to abolish the law but to fulfill it (Matthew 5:17). That law made a clear distinction between relations among Jews and relations between Jews and foreigners. The oft-repeated commandment "love your neighbor as yourself" was originally given strictly in the context of internal relations within Israel. The verse in question reads: "You shall not take vengeance or bear a grudge against any of your people , but shall love your neighbor as yourself" (Leviticus 19:18). To the Israelites, as well to Jesus's community in first-century Palestine,"neighbor" meant one's fellow Jews. With regard to the treatment of foreigners and outsiders, oppressors and occupiers, however, the Torah could not be clearer: "You shall drive them out before you. You shall make no covenant with them and their gods. They shall not live in your land" (Exodus 23:31-33)

According to those who write on this virtue, the meek live in a noble quietude of mind, and are not easily perturbed. They are sober and temperate, control their anger, are not impetuous but very placid; they are gentle and never speak bitterly; courteous and not rough-mannered. They are good-hearted, not malicious, suspect no harm, always return good for evil, are healthy and un-corrupted, for those who are by nature meek are naturally healthy, not only, in soul but even in body. They are neither provoked nor do they provoke others to evil; they do not hinder people nor are they hindered: they bear no grudges and are generally self-possessed: are not readily annoyed and usually give place to evil. They overlook many offences; are easily corrected; do not resist though they are struck and wounded; are neither cruel nor melancholy but always cheerful;[175] they are extremely docile and sincere, simple and thoroughly straightforward: their face is open and they are full of kindness and patience.

But the very fact that she took such a foolish trifle so seriously moved me, and, in order to calm her, I took refuge in a playful tone. ‘Oh, that’s nothing,’ I said teasingly, ‘nothing of any consequence. A naughty child upset some tea over me.’ Her eyes were still troubled. But she gratefully jumped at the opportunity of turning the whole thing into a joke. ‘And did you give the naughty child a good whacking?’ ‘No,’ I replied, keeping the ball rolling. ‘It wasn’t necessary. The child has been good again for a long time now.’ ‘And you’re really not angry with her any more?’ ‘Not a bit. You should have heard how prettily she asked to be forgiven.’ ‘You won’t bear her any grudge?’ ‘No, it’s all forgiven and forgotten. But she must go on being a good girl and do as she’s told.’ ‘And what is the child to do?’ ‘To be always patient, always friendly, and always merry. Not to sit in the sun too long, to go out for lots of drives and obey the doctor’s orders to the letter. And now the child must go to sleep and not talk or worry her head any more. Good night.

He was known by three names. The official records have the first one: Marcos Maria Ribeira. And his official data. Born 1929. Died 1970. Worked in the steel foundry. Perfect safety record. Never arrested. A wife, six children. A model citizen, because he never did anything bad enough to go on the public record. The second name he had was Marcao. Big Marcos. Because he was a giant of a man. Reached his adult size early in his life. How old was he when he reached two meters? Eleven? Definitely by the time he was twelve. His size and strength made him valuable in the foundry,where the lots of steel are so small that much of the work is controlled by hand and strength matters. People's lives depended on Marcao's strength. His third name was Cao. Dog. That was the name you used for him when you heard his wife, Novinha, had another black eye, walked with a limp, had stitches in her lip. He was an animal to do that to her. Not that any of you liked Novinha. Not that cold woman who never gave any of you good morning. But she was smaller than he was, and she was the mother of his children, and when he beat her, he deserved the name of Cao. Tell me, is this the man you knew? Spent more hours in the bars than anyone but never made any friends there, never the camaraderie of alcohol for him. You couldn't even tell how much he had been drinking. He was surly and short-tempered before he had a drink and he was surly and short-tempered right before he passed out-nobody could tell the difference. You never heard of him having a friend, and none of you was ever glad to see him come into a room. That's the man you knew, most of you. Cao. Hardly a man at all. A few men, the men from the foundry in Bairro das Fabricados, knew him as a strong arm as they could trust. They knew he never said he could do more than he could do and he always did what he said he would do. You could count on him. So, within the walls of the foundry, he had their respect. But when you walked out of the door, you treated him like everybody else-ignored him, thought little of him. Some of you also know something else that you never talk about much. You know you gave him the name Cao long before he earned it. You were ten, eleven, twelve years old. Little boys. He grew so tall. It made you ashamed to be near him. And afraid, because he made you feel helpless. So you handled him the way human beings always handle things that are bigger than they are. You banded together. Like hunters trying to bring down a mastodon. Like bullfighters trying to weaken a giant bull to prepare it for the kill. Pokes, taunts, teases. Keep him turning around. He can't guess where the next blow was coming from. Prick him with barbs that stay under his skin. Weaken him with pain. Madden him. Because big as he is, you can make him do things. You can make him yell. You can make him run. You can make him cry. See? He's weaker than you after all. There's no blame in this. You were children then, and children are cruel without knowing better. You wouldn't do that now. But now that I've reminded you, you can clearly see an answer. You called him a dog, so he became one. For the rest of his life, hurting helpless people. Beating his wife. Speaking so cruelly and abusively to his son, Miro, that it drove the boy out of his house. He was acting the way you treated him, becoming what you told him he was. But the easy answer isn't true. Your torments didn't make him violent - they made him sullen. And when you grew out of tormenting him, he grew out of hating you. He wasn't one to bear a grudge. His anger cooled and turned into suspicion. He knew you despised him; he learned to live without you. In peace. So how did he become the cruel man you knew him to be? Think a moment. Who was it that tasted his cruelty? His wife. His children. Some people beat their wife and children because they lust for power, but are too weak or stupid to win power in the world.

True understanding is to see the events of life in this way: “You are here for my benefit, though rumor paints you otherwise.” And everything is turned to one’s advantage when he greets a situation like this: You are the very thing I was looking for. Truly whatever arises in life is the right material to bring about your growth and the growth of those around you. This, in a word, is art—and this art called “life” is a practice suitable to both men and gods. Everything contains some special purpose and a hidden blessing; what then could be strange or arduous when all of life is here to greet you like an old and faithful friend? I had a dream many years ago that sums up this thought in a different way, one that has become a sustaining metaphor for me. I am on a train going home to God. (Bear with me!) It’s a long journey, and everything that happens in my life is scenery along the way. Some of it is beautiful; I want to linger over it awhile, perhaps hold on to it or even try to take it with me. Other parts of the journey are spent grinding through a barren, ugly countryside. Either way the train moves on. And pain comes whenever I cling to the scenery, beautiful or ugly, rather than accept that all the scenery is grist for the mill, containing, as Marcus Aurelius counseled us, some hidden purpose and a hidden blessing. My family, of course, is on board with me. Beyond our families, we choose who is on the train with us, who we share our journey with. The people we invite on the train are those with whom we are prepared to be vulnerable and real, with whom there is no room for masks and games. They strengthen us when we falter and remind us of the journey’s purpose when we become distracted by the scenery. And we do the same for them. Never let life’s Iagos—flatterers, dissemblers—onto your train. We always get warnings from our heart and our intuition when they appear, but we are often too busy to notice. When you realize they’ve made it on board, make sure you usher them off the train; and as soon as you can, forgive them and forget them. There is nothing more draining than holding grudges.

Liberty is poorly served by men whose good intent is quelled from one failure or two failures or any number of failures, or from the casual indifference or ingratitude of the people, or from the sharp show of the tushes of power, or the bringing to bear soldiers and cannon or any penal statutes. Liberty relies upon itself, invites no one, promises nothing, sits in calmness and light, is positive and composed, and knows no discouragement. The battle rages with many a loud alarm and frequent advance and retreat…the enemy triumphs…the prison, the handcuffs, the iron necklace and anklet, the scaffold, garrote and leadballs do their work…the cause is asleep…the strong throats are choked with their own blood…the young men drop their eyelashes toward the ground when they pass each other…and is liberty gone out of that place? No never. When liberty goes it is not the first to go nor the second or third to go…it waits for all the rest to go…it is the last…When the memories of the old martyrs are faded utterly away…when the large names of patriots are laughed at in the public halls from the lips of the orators…when the boys are no more christened after the same but christened after tyrants and traitors instead…when the laws of the free are grudgingly permitted and laws for informers and bloodmoney are sweet to the taste of the people…when I and you walk abroad upon the earth stung with compassion at the sight of numberless brothers answering our equal friendship and calling no man master—and when we are elated with noble joy at the sight of slaves…when the soul retires in the cool communion of the night and surveys its experience and has much extasy over the word and deed that put back a helpless innocent person into the gripe of the gripers or into any cruel inferiority…when those in all parts of these states who could easier realize the true American character but do not yet—when the swarms of cringers, suckers, dough-faces, lice of politics, planners of sly involutions for their own preferment to city offices or state legislatures or the judiciary or congress or the presidency, obtain a response of love and natural deference from the people whether they get the offices or no…when it is better to be a bound booby and rogue in office at a high salary than the poorest free mechanic or farmer with his hat unmoved from his head and firm eyes and a candid and generous heart…and when servility by town or state or the federal government or any oppression on a large scale or small scale can be tried on without its own punishment following duly after in exact proportion against the smallest chance of escape…or rather when all life and all the souls of men and women are discharged from any part of the earth—then only shall the instinct of liberty be discharged from that part of the earth.

The world bears the Gospel a grudge because the Gospel condemns the religious wisdom of the world. Jealous for its own religious views, the world in turn charges the Gospel with being a subversive and licentious doctrine, offensive to God and man, a doctrine to be persecuted as the worst plague on earth.

The ordinary people of Africa tended not to have room in their hearts for hatred. They were sometimes foolish, like people anywhere, but they did not bear grudges, as Mr Mandela had shown the world.

Show mercy to the weak and you will be happy; give to the needy and you will be well; do not bear grudges and you will be healthy.

To resent is to brood in inaction, to pass through life acting in a manner indistinguishable from those who bear no grudges. But hatred hails from a wilder, far more violent tribe. Even when you cannot strike out, you strike nonetheless. Inward, if not outward, as if such things have direction. To hate, especially without recourse to vengeance, is to besiege yourself, to starve yourself to the point of eating your own,

Marie Antoinette would later say of the cheerful and lively princess; ‘She is the only woman I know … who never bears a grudge; neither hatred nor jealousy is to be found in her.

Whatever’s gone before, life’s too short not to make amends. Life’s too short to bear a grudge.

Like Jesus, she takes the lower place. Love and humility are inseparable. When serving is combined with humility, the serving becomes almost pleasurable. You are thankful for any gift given you. In contrast, pride can’t bear the weight of unequal love. Imagine a very different Ruth with a modern, victim-fed attitude. She comes to the field seething at Naomi for ignoring her yesterday and not helping her today, and irritated at God that he has put her in a situation where she is alone and vulnerable. So when Boaz offers to help, she is only grudgingly thankful, since he doesn’t know how hard her life is or what she’s given up. How could his small gifts ever make up what she’s lost? Her simmering bitterness, her wounded sense of injustice, saps the joy out of life. Pride makes others’ joy, or even the possibility of our own joy, feel phony. It is an odd sort of authenticity where we demand that others be as depressed as we are.

Father Joe grinned. “What is good, and what is evil?” People shifted uncomfortably in their chairs. “Islam says good is doing whatever Allah has decreed is good. Evil is the opposite. Hinduism talks about ignorance that causes one to err and those errors are the karma of past lives that hurt one in the present. Not only is evil inevitable in creation, but it is said to be a good thing, a necessary part of the universe, the will of Brahma, the creator. If the gods are responsible for the existence of evil in the world, they either create it willingly—and are thus evil themselves—or are forced to create it by the higher law of karma, which makes them weak. “Buddhism disagrees. In fact, the whole of life for the Buddhist is suffering that stems from the wrong desire to perpetuate the illusion of personal existence. The Noble Truth of Suffering, dukkha, is this: ‘Birth is suffering; aging is suffering; sickness is suffering; death is suffering; sorrow and lamentation, pain, grief, and despair are suffering; association with the unpleasant is suffering; dissociation from the pleasant is suffering; not to get what one wants is suffering—in brief, the five aggregates of attachment are suffering.’ Samyutta Nikaya 56, 11. According to that belief, good is the complete abolition of personhood, because that is what ends suffering. “The monotheistic religions go another route. Now listen to this: “‘When you reap your harvest, leave the corners of your field for the poor. When you pluck the grapes in your vineyard, leave those grapes that fall for the poor and the stranger. Do not steal; don’t lie to one another, or deny a justified accusation against you. Don’t use My name to swear to a lie. Don’t extort your neighbor, or take what is his, or keep the wages of a day laborer overnight. Don’t curse a deaf man or put a stumbling block before a blind man. Don’t misuse the powers of the law to give special consideration to the poor or preferential honor to the great; according to what is right shall you judge your neighbor. Don’t stand by when the blood of your neighbor is spilled. Don’t hate your fellow man in your heart but openly rebuke him. Do not take revenge nor bear a grudge. Love your neighbor’s well-being as if it were your own.’ “And overarching all these commandments is the supreme admonition not to be good but to be holy, ‘because I am holy.’” The class looked stunned. “Pretty specific, no?” He smiled. “Especially in contrast to the detachment from life of the Eastern religions. In this, we find perhaps the greatest piece of moral education and legislation ever given to mankind in all human history. Do any of you recognize the source?” “Gospels?” someone guessed. “It’s from the Old Testament of the Jews. From the book of Leviticus.

But as much as you think your anger is hurting the other guy, part of you also knows that refusing to forgive hurts you more than anyone. The other guy couldn’t care less about your anger. There’s a great image in the Talmud of the self-inflicted stupidity of this mindset: “He who bears a grudge acts like one who, having cut one hand while handling a knife, avenges himself by stabbing the other hand.

There are souls which, in their misery, bear a grudge against the whole world. But overwhelm such a soul with mercy, offer it love, and it will become so full of benign aspirations that it will curse its deed.

family, we’re—well, I just told you. Everybody turns small problems, these simple little things, into gigantic arguments with pitfalls that are, by design, meant to make you angry and shoot off at the mouth. Then they’d turn all that around and hold it over you, bear slow-burning grudges, before bringing it up in some new argument weeks, even months, later, to repeat the damn cycle all over again. I’d never been just forgiven like that before.

I'm not normally a forgiving man." He turned his icy gaze on William again for a moment, then looked back at Father. "But I don't bear a grudge when it's against my interest.

The Judgement card is also a representation of forgiveness – it reminds the querent of the importance of forgiveness. The need to forgive may even come as a call out to an individual through a wide variety of means. In life, forgiveness is one of the ways by which an individual can truly let go of a huge burden and find inner peace. Holding a grudge is like bearing a heavy burden – it doesn’t hurt the person you have refused to forgive, but it definitely hurts you, and it kills you slowly from the inside, day in day out. So, instead of hurting yourself and straining under the burden of the grudges and ill-feelings you have towards others, heed the call of forgiveness instead. Lay your heart bare and unconditionally forgive the people who have done wrong to you. Remind yourself that revenge would only bring temporary respite, that’s if it brings any respite at all. The pain in your soul will still remain, and it will continue to haunt you. Therefore, to truly get rid of your pain once and for all, it is important for you to make a conscious decision to forgive those who have transgressed against you.

According to Leviticus 19:17, 18 it is of the essence of love for one’s neighbor to avoid grudge bearing by dealing immediately with matters that have come between them. Resentment and hatred are not easily distinguished in Scripture.

And when they had walked a while together, Zarathustra began to speak thus: It rends my heart. Better than your words express it, your eyes tell me all your danger. As yet you are not free; you still seek freedom. Too unslept has your seeking made you, and too wakeful. On the open height would you be; for the stars thirst your soul. But your bad impulses also thirst for freedom. Your wild dogs want liberty; they bark for joy in their cellar when your spirit endeavors to open all prison doors. Still are you a prisoner - it seems to me -who devises liberty for himself: ah! sharp becomes the soul of such prisoners, but also deceitful and wicked. It is still necessary for the liberated spirit to purify himself. Much of the prison and the mould still remains in him: pure has his eye still to become. Yes, I know your danger. But by my love and hope I appeal to you: cast not your love and hope away! Noble you feel yourself still, and noble others also feel you still, though they bear you a grudge and cast evil looks. Know this, that to everybody a noble one stands in the way. Also to the good, a noble one stands in the way: and even when they call him a good man, they want thereby to put him aside. The new, would the noble man create, and a new virtue. The old, wants the good man, and that the old should be conserved. But it is not the danger of the noble man to turn a good man, but lest he should become an arrogant boor , a mocker, or a destroyer. Ah! I have known noble ones who lost their highest hope. And then they slandered all high hopes. Then lived they shamelessly in temporary pleasures, and beyond the day had hardly an aim. "Spirit is also voluptuousness," - said they. Then broke the wings of their spirit; and now it creeps about, and defiles where it gnaws. Once they thought of becoming heroes; but sensualists are they now. A trouble and a terror is the hero to them. But by my love and hope I appeal to you: cast not away the hero in your soul! Maintain holy your highest hope! - Thus spoke Zarathustra.

You shall surely rebuke your neighbor, and not bear sin because of him. 18You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the LORD.

I have no grudge against the lifeless corpses, but it's from the alive humans that my soldiers will come - soldiers capable of moving mountains - soldiers capable of breathing life into the barren desert - these unbending, unafraid, uncorrupted soldiers, bearing unbearable pain, will lift the world from the ashes of darkness up into the civilized dawn.

Don’t shout, Yen, don’t be aggressive. And don’t drag up that story from Vengerberg, we swore not to go back to it, after all. I don’t bear a grudge against you, Yen, I’m not reproaching you, am I? I know you can’t be judged by ordinary standards. And the fact that I’m saddened… the fact that I know I’m losing you… is cellular memory. The atavistic remnants of feelings in a mutant purged of emotion—

when you bear a grudge against someone, it is almost as if you carry that person around on your back with you. He drains you of your energy, enthusiasm and peace of mind.

Authority derives from the consent of the governed, is what I’m saying,” Singer continued, as if we hadn’t been derailed by the threat of people with guns and a grudge. “And that consent is derived from consensus. Which is never universal.

If I die bearing you, or if you die when you are born, I will still be thinking, Who are you? and there will be only one answer out of all the people in the world, all the people there have ever been or will ever be. If we find each other in heaven, we’ll say, So there you are! We’d be perfect in heaven, no regrets, no grudges, nothing to make you turn a cold eye on me the way you might do someday when you’re old enough to really see me. When I tell you that that knife is the only thing I have to leave you. Then I’d be all hard and proud, like it didn’t even matter what you thought. What else can a person do? And it would be the only thing that mattered, because no one else could say “you” and mean the same thing by it.

We can bite down on a grudge and grin around it until the end of time.

I’d changed my gown for trousers and a chain haulberk, and I had a silver sword I hadn’t the faintest idea how to use strapped to the saddle that Whiskey had grudgingly accepted.

... It strikes me that if I'm in such a febrile and imaginative mood I ought to take advantage of it with some serious writing exercises or at least a few ideas for stories, if only to demonstrate that I'm not treating this here commonplace book solely as a journal to record my most recent attacks of jitters! Maybe I should roll my sleeves up and attempt as least an opening practice paragraph or two of this confounded novel I'm pretending to be writing. Let's see how it looks. Marblehead: An American Undertow By Robert D. Black Iron green, the grand machinery of the Atlantic grates foam gears against New England with the rhythmic thunder of industrial percussion. A fine dust of other lands and foreign histories is carried in suspension on its lurching, slopping mechanism: shards of bright green glass from Ireland scoured blunt and opaque by brine, or sodden splinters of armada out of Spain. The debris of an older world, a driftwood of ideas and people often changed beyond all recognition by their passage, clatters on the tideline pebbles to deposit unintelligible grudges, madnesses and visions in a rank high-water mark, a silt of fetid dreams that further decompose amid the stranded kelp or bladder-wrack and pose risk of infection. Puritans escaping England's murderous civil war cast broad-brimmed shadows onto rocks where centuries of moss obscured the primitive horned figures etched by vanished tribes, and after them came the displaced political idealists of many nations, the religious outcasts, cults and criminals, to cling with grim determination to a damp and verdant landscape until crushed by drink or the insufferable weight of their accumulated expectations. Royalist cavaliers that fled from Cromwell's savage interregnum and then, where their puritanical opponents settled the green territories to the east, elected instead to establish themselves deep in a more temperate South, bestowing their equestrian concerns, their courtly mannerisms and their hairstyles upon an adopted homeland. Heretics and conjurors who sought new climes past the long shadow of the stake; transported killers and procurers with their slates wiped clean in pastures where nobody knew them; sour-faced visionaries clutching Bunyan's chapbook to their bosoms as a newer and more speculative bible, come to these shores searching for a literal New Jerusalem and finding only different wilderness in which to lose themselves and different game or adversaries for the killing. All of these and more, bearing concealed agendas and a hundred diverse afterlives, crashed as a human surf of Plymouth Rock to fling their mortal spray across the unsuspecting country, individuals incendiary in the having lost their ancestral homelands they were without further longings to relinquish. Their remains, ancient and sinister, impregnate and inform the factory-whistle furrows of oblivious America.

... It strikes me that if I'm in such a febrile and imaginative mood I ought to take advantage of it with some serious writing exercises or at least a few ideas for stories, if only to demonstrate that I'm not treating this here commonplace book solely as a journal to record my most recent attacks of jitters! Maybe I should roll my sleeves up and attempt as least an opening practice paragraph or two of this confounded novel I'm pretending to be writing. Let's see how it looks. Marblehead: An American Undertow By Robert D. Black Iron green, the grand machinery of the Atlantic grates foam gears against New England with the rhythmic thunder of industrial percussion. A fine dust of other lands and foreign histories is carried in suspension on its lurching, slopping mechanism: shards of bright green glass from Ireland scoured blunt and opaque by brine, or sodden splinters of armada out of Spain. The debris of an older world, a driftwood of ideas and people often changed beyond all recognition by their passage, clatters on the tideline pebbles to deposit unintelligible grudges, madnesses and visions in a rank high-water mark, a silt of fetid dreams that further decompose amid the stranded kelp or bladder-wrack and pose risk of infection. Puritans escaping England's murderous civil war cast broad-brimmed shadows onto rocks where centuries of moss obscured the primitive horned figures etched by vanished tribes, and after them came the displaced political idealists of many nations, the religious outcasts, cults and criminals, to cling with grim determination to a damp and verdant landscape until crushed by drink or the insufferable weight of their accumulated expectations. Royalist cavaliers that fled from Cromwell's savage interregnum and then, where their puritanical opponents settled the green territories to the east, elected instead to establish themselves deep in a more temperate South, bestowing their equestrian concerns, their courtly mannerisms and their hairstyles upon an adopted homeland. Heretics and conjurors who sought new climes past the long shadow of the stake; transported killers and procurers with their slates wiped clean in pastures where nobody knew them; sour-faced visionaries clutching Bunyan's chapbook to their bosoms as a newer and more speculative bible, come to these shores searching for a literal New Jerusalem and finding only different wilderness in which to lose themselves and different game or adversaries for the killing. All of these and more, bearing concealed agendas and a hundred diverse afterlives, crashed as a human surf on Plymouth Rock to fling their mortal spray across the unsuspecting country, individuals incendiary in that having lost their ancestral homelands they were without further longings to relinquish. Their remains, ancient and sinister, impregnate and inform the factory-whistle furrows of oblivious America.

I don’t wish anyone ill and I don’t bear grudges. I don’t look backwards other than to search for learning opportunities. Life is too short for that. I do believe, however, that people’s choices bring either good luck or misfortune, so choose wisely.

FUISZ HAD A HISTORY of taking slights personally and bearing grudges.

​I have taken to thinking that to repent is to recognise that one has changed to the extent that one is no longer the person who committed some past wrong (the butterfly did not eat the cabbage leaf). Forgiveness is to accept that change has happened in another person (I see you’re no longer a caterpillar). ​I don’t think repentance is saying sorry. I don’t think forgiveness is responding to an apology with a ‘that’s OK’. ​I think repentance is when one recognises that one has become another person. ​I think forgiveness is accepting that the one who wronged you no longer exists, and that they are now a different person. ​And so, lying in my bunk, I think about all those ghosts against whom I bear grudges; memories of people who no longer exist. Have they moved on? They must have. Have I? I need to. They are no longer those people. I am no longer the person they knew. I understand that. I accept that. I repent and they are forgiven.

When you do not forgive, you create a room in your heart to bear grudges. Grudges are like weed. Nothing good will ever grow when they are there.

Do not take your need for peace for granted. Do not bear grudges. Forgive!

Sometimes, people do evil against you because that is what they know best. So, there is no need to bear grudges against them. Just forgive them and let God deal with them.

Rockefeller almost never spoke so viciously—but he did bear a special grudge against Scofield.

The feminist of the radical stamp, however, is moved not by a concern for her own sex, public spirit, or female self-identity but rather, ironically, by the very grudge she bears against herself—the male element in her, perhaps, that lies at the actual source of her craving for emancipation—and yet if self-belittlement can be reduced by belittling what we compare ourselves to, it is not surprising to see to just what extent women act to belittle men.

His Dreams and his Hatred. Contained too long in too little space, how could they not become entangled in a single turbulent stream? To resent is to brood in inaction, to pass through life acting in a manner indistinguishable from those who bear no grudges. But hatred hails from a wilder, far more violent tribe. Even when you cannot strike out, you strike nonetheless. Inward, if not outward, as if such things have direction. To hate, especially without recourse to vengeance, is to besiege yourself, to starve yourself to the point of eating your own, then to lay wreaths of blame at the feet of the accused.

He bears a grudge over what happened years ago," Mary said. "He admitted he's angry over Father Sterling's horses—and the plumbing of all things. He's always been a difficult man, but surely you can keep him from cutting off his nose to spite his face—and your face I might add." Hassie thought of blazing heat and freezing rain, dust and mud, practicing what to do if surprised by Indians, Bret bleeding on the ground and a man with a gun standing over him. If she had her own gun on her right now, she might shoot a lamp or two.

The people of Baileyville were descended from Celts, from Scots and Irish families, who could hold on to resentment until it was dried out like beef jerky, and bearing no resemblance to its original self.

[A]voiding black looks, quarrels, competition. He tends to subordinate himself, takes second place, leaving the limelight to others; he will be appeasing, conciliatory, and—at least consciously—bears no grudge. Any wish for vengeance or triumph is so profoundly repressed that he himself often wonders at his being so easily reconciled and at his never harboring resentment for long. Important in this context is his tendency automatically to shoulder blame. Again quite regardless of his real feelings—that is, whether he really feels guilty or not —he will accuse himself rather than others and tend to scrutinize himself or be apologetic in the face of obviously unwarranted criticism or anticipated attack.

The other face of Janus looks constantly to the past—though not to remember past hurts or bear grudges. That would only curb your power. Half of the game is learning how to forget those events in the past that eat away at you and cloud your reason.

Never try to hide the real you. Be yourself and stand up for what you believe in. Question what other people tell you, think things though. Never regret your mistakes as there's a reason for everything.Grudges are toxic and heavy to bear. Let them go, learn from everything and continue to grow.

Do not seek revenge or bear a grudge against a fellow Israelite, but love your neighbor as yourself. —Leviticus 19:18