Beware The Quiet Ones Quotes

The young must grow old Whilst old ones grow older. And cowards will shrink As the bold grow bolder. Courage may blossom in quiet hearts, For who can tell where bravery starts? Truth is a song, oft lying unsung, Some mother bird protecting her young. Those who lay down their lives for friends, The echo rolls onward, it seldom ends. Who never turned and ran, but stayed? This is a warrior, born, not made. Living in peace, aye many a season, Calm in life and sound in reason, Till evil arrives, a wicked horde Driving the warrior to pick up his sword The challenger rings then, straight and fair, Justice is with us, beware, beware.

Beware of the quiet ones, for they carry the darkest fury.

Nay, you attract mayhem, chaos, and anarchy wherever your delicate feet tread. Around you there is no such thing as a coincidence." "Why do you think it is always me, Director?" Eliza protested. "It could be Books. My father always told me to beware the quiet ones!

Odin’s wisdom is embodied in Hávamál (‘The Sayings of the High One’), a collection of anonymous Viking Age gnomic verses supposed to have been composed by Odin and preserved in a single thirteenth century Icelandic manuscript. Hávamál is not concerned with metaphysical questions, only with the kind of pragmatic common-sense wisdom valued by practical people. Cultivate friendships, never take hospitality for granted and repay gifts with gifts. Do not make enemies unnecessarily or pick foolish fights. On campaign, keep your weapons close to hand. Do not drink too much mead or ale, it robs a man of his wits. If you do not know what you are talking about, keep quiet: it is better to listen. Exercise caution in business and always beware of treachery and double dealing. Always deal honestly yourself except with your enemies: deceive them if you can. The advice is sometimes contradictory: Hávamál berates the coward who thinks he will live forever if he avoids fighting while also declaring that it is better to be a live dog than a dead lion.

Jackson stood quietly as Alani came into the house. Unlike the other women, she didn’t wear a swimsuit. Shame. He’d love to see her in one. Everyone had duly celebrated Trace’s engagement, and Alani seemed taken with Priss—but then, who wouldn’t be? Priss was funny, smart, cute and—luckily for Trace—stacked. Unaware of Jackson, Alani stopped to look out the patio doors. She looked . . . wistful. Like maybe she wanted to take part, but couldn’t. In so many ways, despite being kidnapped by flesh peddlers, or maybe because of that, she was still an innocent. At just-barely twenty-three, she acted much older. Like a virgin spinster. Every night, in his dreams, they burned up the sheets. Here, in reality, she avoided him. She avoided involvement. But he’d get her over that. Somehow. Suddenly Priss came in, wet hair sleek down her back, rivulets of water trailing between her breasts. She spotted Jackson right off and, after smiling at Alani, asked them both, “Why aren’t you guys coming down to swim?” Alani jerked around to stare at Jackson with big eyes. His crooked smile told her that he had her in his sights. “I was just about to ask Alani that.” Priss laughed. “You’re still dressed.” “I can undress fast enough.” He looked at Alani. “What about you?” Her lips parted. “No, I . . . didn’t bring a suit.” “Pity. Maybe we could move up to the cove and skinny-dip in private?” Pointing a finger at him, Priss said, “Behave, you reprobate!” And then to Alani, “Beware of that one.” Still watching him, Alani nodded.

A handsome prince fights a terrible, beautiful dragon and slays him then carries the head home strapped to his saddle. The lesson is obvious. When one is a monster, one does well to beware knights in shining armor. A good lesson for Eleanor." Zach heard the meaning behind Søren's words. "Nora is not a monster. She's not perfect obviously. But she's a good person, and to call her a monster is ridiculous." "You know her that well, do you?" Soren asked, turning to face him full-on. "Before tonight she scared you, didn't she? Her fearlessness, her brazeness, I'm sure it's terrifying at first. Foreign to those who lead proverbial life of quiet desperation as I imagine you do. She scared you with the sheer force of her life and being. But now you look around and think her courage is merely a byproduct of her damage. You imagine I abused her, changed her. And you would save her, as Wesley imagines he can? You would be her knight in shining armor? Yes, before you feared her and now you pity her. I assure you, Zachary, you were right the first time.

Beware of embarking on a great work. This is the mistake that our best minds make, the very people with the most talent and the fiercest ambition. I made the same mistake myself, and I know what it cost me. There was so much that came to nothing! The present demands its due; the thoughts and feelings that crowd in upon the poet every day need to be put into words, and so they should be. But if your mind is taken up with some great work, nothing else can get a look-in; all other thoughts are pushed aside, and you cannot even enjoy the ordinary pleasures of life. It requires a vast amount of exertion and mental effort just to shape and organize a great whole, and a vast amount of energy, plus a period of uninterrupted peace and quiet in one's life, to get it all down on paper in one continuous draft. But if you have picked the wrong subject to start with, then all your efforts are wasted; and if, furthermore, having undertaken something so large, you are not fully in command of your material in some of its parts, the whole thing will be unsatisfactory in places, and the critics will take you to task. So what the poet gets for so much effort and sacrifice is not reward and pleasure, but only stress and the undermining of his confidence. But if, on the other hand, the poet attends to the present moment each day, and writes with freshness and spontaneity about whatever comes his way, he is sure to produce something of value; and if, once in a while, something doesn't work out, then nothing is lost.

As everyone knows, Islam set up a social order from the outset, in contrast, for example, to Christianity. Islamic social teachings are so basic to the religion that still today many people, including Muslims, are completely unaware of Islam's spiritual dimensions. Social order demands rules and regulations, fear of the king, respect for the police, acknowledgement of authority. It has to be set up on the basis of God's majesty and severity. It pays primary attention to the external realm, the realm of the body and the desires of the lower soul, the realm where God is distant from the world. In contrast, Islamic spiritual teachings allow for intimacy, love, boldness, ecstatic expressions, and intoxication in the Beloved. All these are qualities that pertain to nearness to God. (...) In short, on the social level, Islam affirms the primacy of God as King, Majestic, Lord, Ruler. It establishes a theological patriarchy even if Muslim theologians refuse to apply the word father (or mother) to God. God is yang, while the world, human beings, and society are yin. Thereby order is established and maintained. Awe and distance are the ruling qualities. On the spiritual level, the picture is different. In this domain many Muslim authorities affirm the primacy of God as Merciful, Beautiful, Gentle, Loving. Here they establish a spiritual matriarchy, though again such terms are not employed. God is yin and human beings are yang. Human spiritual aspiration is accepted and welcomed by God. Intimacy and nearness are the ruling qualities. This helps explain why one can easily find positive evaluations of women and the feminine dimension of things in Sufism. (...) Again, this primacy of yin cannot function on the social level, since it undermines the authority of the law. If we take in isolation the Koranic statement, "Despair not of God's mercy surely God forgives all sins" (39:53), then we can throw the Sharia out the window. In the Islamic perspective, the revealed law prevents society from degenerating into chaos. One gains liberty not by overthrowing hierarchy and constraints, but by finding liberty in its true abode, the spiritual realm. Freedom, lack of limitation and constraint, bold expansivenessis achieved only by moving toward God, not by rebelling against Him and moving away. Attar (d. 618/1221) makes the same point more explicitly in an anecdote he tells about the great Sufi shaykh, Abu'l- Hasan Kharraqani (d. 425/1033): It is related that one night the Shaykh was busy with prayer. He heard a voice saying, "Beware, Abu'l-Hasan! Do you want me to tell people what I know about you so that they will stone you to death?" The Shaykh replied, "O God the Creator! Do You want me to tell the people what I know about Your mercy and what I see of Your generosity? Then no one will prostrate himself to You." A voice came, "You keep quiet, and so will I." Sufism is concerned with "maintaining the secret" (hifz al-sirr) for more reasons than one. The secret of God's mercy threatens the plain fact of His wrath. If "She" came out of the closet, "He" would be overthrown. But then She could not be found, for it is He who shows the way to Her door.

February 20 The Initiative against Dreaming Arise, let us go hence. John 14:31 Dreaming about a thing in order to do it properly is right; but dreaming about it when we should be doing it is wrong. After Our Lord had said those wonderful things to His disciples, we might have expected that He would tell them to go away and meditate over them all; but Our Lord never allowed “mooning.” When we are getting into contact with God in order to find out what He wants, dreaming is right; but when we are inclined to spend our time in dreaming over what we have been told to do, it is a bad thing and God’s blessing is never on it. God’s initiative is always in the nature of a stab against this kind of dreaming, the stab that bids us “neither sit nor stand but go.” If we are quietly waiting before God and He has said—“Come ye yourselves apart,” then that is meditation before God in order to get at the line He wants; but always beware of giving over to mere dreaming when once God has spoken. Leave Him to be the source of all your dreams and joys and delights, and go out and obey what He has said. If you are in love, you do not sit down and dream about the one you love all the time, you go and do something for him; and that is what Jesus Christ expects us to do. Dreaming after God has spoken is an indication that we do not trust Him.

February 27 The Impoverished Ministry of Jesus From whence then hast Thou that living water? John 4:11 “The well is deep”—and a great deal deeper than the Samaritan woman knew! Think of the depths of human nature, of human life, think of the depths of the “wells” in you. Have you been impoverishing the ministry of Jesus so that He cannot do anything? Suppose there is a well of fathomless trouble inside your heart, and Jesus comes and says—“Let not your heart be troubled”; and you shrug your shoulders and say—“But, Lord, the well is deep; You cannot draw up quietness and comfort out of it.” No, He will bring them down from above. Jesus does not bring anything up from the wells of human nature. We limit the Holy One of Israel by remembering what we have allowed Him to do for us in the past, and by saying—“Of course I cannot expect God to do this thing.” The thing that taxes almightiness is the very thing which as disciples of Jesus we ought to believe He will do. We impoverish His ministry the moment we forget He is Almighty; the impoverishment is in us, not in Him. We will come to Jesus as Comforter or as Sympathiser, but we will not come to Him as Almighty. The reason some of us are such poor specimens of Christianity is because we have no Almighty Christ. We have Christian attributes and experiences, but there is no abandonment to Jesus Christ. When we get into difficult circumstances, we impoverish His ministry by saying—“Of course He cannot do any thing,” and we struggle down to the deeps and try to get the water for ourselves. Beware of the satisfaction of sinking back and saying—“It can’t be done”; you know it can be done if you look to Jesus. The well of your incompleteness is deep, but make the effort and look away to Him.

So where does this leave us? Are we a rational animal, or as Robert Heinlein said, merely a rationalising one? Sure, there’s no shortage of evidence that our intuitions, emotions, prejudices and motivations can push reason around. Good luck to you if you want to use only argument to persuade - unless you’ve got people who already like you or trust you (ideally both) you’re going to have a hard time, but amidst the storm and shouting of psychological factors, reason has a quiet power. People do change each other’s minds, and if you can demonstrate the truth of your point of view, or help someone come to realise the short-comings of theirs, maybe you can shift them along. But beware Singer’s warning - logic has its own dynamic. If you open yourself to sincerely engage in argument then it is as likely that your interlocutor will persuade you as the other way around, after all, none of us has the sole claim on what it means to be rational.

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