Casting Judgement Quotes

Once in a golden hour I cast to earth a seed. Up there came a flower, The people said, a weed.

There will always be someone willing to hurt you, put you down, gossip about you, belittle your accomplishments and judge your soul. It is a fact that we all must face. However, if you realize that God is a best friend that stands beside you when others cast stones you will never be afraid, never feel worthless and never feel alone.

Never judge someone's character based on the words of another. Instead, study the motives behind the words of the person casting the bad judgment.

The power of the Executive to cast a man into prison without formulating any charge known to the law and particularly to deny him the judgement of his peers is in the highest degree odious and is the foundation of all totalitarian government whether Nazi or Communist.

Today I escaped all circumstance, or rather I cast out all circumstance, for it was not outside me, but within my judgements.

What, indeed, is a New Yorker? Is he Jew or Irish? Is he English or German? Is he Russian or Polish? He may be something of all these, and yet he is wholly none of them. Something has been added to him which he had not had before. he is endowed with a briskness and an invention often alien to his blood. He is quicker in his movement, less trammeled in his judgement...The change he undergoes is unmistakeable, New York, indeed, resembles a magic cauldron. Those who are cast into it are born again.

Boatman, I’ve spoken honestly to you, and I hope it doesn’t cast your earlier judgement of us in doubt. For I suppose there’s some would hear my words and think our love flawed and broken. But God will know the slow tread of an old couple’s love for each other, and understand how black shadows make part of its whole.

Why is society so comfortable with casting stones? Are that many of you without sin? It is not okay to drag a person’s name while his family mourns, even if that person is a “celebrity”.

The Flower Once in a golden hour I cast to earth a seed. Up there came a flower, The people said, a weed. To and fro they went Thro’ my garden-bower, And muttering discontent Cur’d me and my flower. Then it grew so tall It wore a crown of light, But thieves from o’er the wall Stole the seed by night. Sow’d it far and wide By every town and tower, Till all the people cried, “Splendid is the flower.” Read my little fable: He that runs may read. Most can raise the flowers now, For all have got the seed. And some are pretty enough, And some are poor indeed; And now again the people Call it but a weed.

At the time, I was unable to understand anything.! I should have based my judgement upon deeds and not words. She cast her fragrance and her radiance over me. I should never have run away from her.! I should have guessed at the affection behind her poor little tricks. Flowers are so inconsistent.! But I was too young to know how to love her.

The person who judges you without getting to know you has revealed nothing about you but exposes everything about himself to the world. The prudent one knows that true knowledge is not born out of ignorance but a desire to know before casting judgement.

Art sees things in close-up, focusing our attention, teaching us to not cast blame so freely. Art doesn't make judgements, it informs and teaches. The camera allows truth to circulate in places it might not otherwise go.

He felt himself flung back on all the ugly uncertainties from which he thought he had cast loose forever. After all, what did he know of her life? Only as much as she had chosen to show him, and measured by the world's estimate, how little that was!

Don't see me as a girl. See me as a buddy of yours or something." He cast his eyes downward and didn't look back up to my face. I looked down and groaned. Such a guy. "My buddies don't have boobs, as far as I know." "Because you felt them up to be sure?" I chuckled, against my better judgement. Once again, his mouth dropped open.

Perhaps our judgement of the purple woman was unfair. No doubt her theories concerning the "approach of the Teatro" made us all uneasy. But was this reason enough to cast her out from that artistic underworld which was the only society available to her? Like many societies, of course, ours was founded on fearful superstition, and this is always reason enough for any kind of behavior. She had been permanently stigmatized by too closely associating herself with something unclean in its essence.

Next time I’m about to cast a harsh judgement on a stranger who offends me, can I allow myself instead to see them as the flawed and complex human that they are? Full of heartbreak, loss, ambition and disappointment, walking a volatile path of all the things they’ve ever failed at?

Moreover, since it is in the nature of tastes to differ, how can a standard erected by one person’s taste be used to cast judgement on another’s? How, for example, can we pretend that one type of music is superior or inferior to another when comparative judgements merely reflect the taste of the one who makes them?

Everyone died in solitude, after all. A simple enough truth. A truth no one need fear. The spirits waited before they cast judgement upon a soul, waited for that soul—in its dying isolation—to set judgement upon itself, upon the life it had lived, and if peace came of that, then the spirits would show mercy. If torment rode the Wild Mare, why, then, the spirits knew to match it. When the soul faced itself, after all, it was impossible to lie. Deceiving arguments rang loud with falsehood, their facile weakness too obvious to ignore.

Sometimes, when I’m really bored, I’ll cut the skin from whatever demon I’ve cast judgement on and use their skin as a dress.

You may pray to God but I cast all judgement.

The passions may rage furiously, like true heathens, as they are; and the desires may imagine all sorts of vain things: but judgement shall still have the last word in every argument, and the casting vote in every decision.

Indian poverty is more dehumanizing than any machine; and, more than in any machine civilization, men in India are units, locked up in the straitest obedience by their idea of their dharma. The scientist returning to India sheds the individuality he acquired during his time abroad; he regains the security of his caste identity, and the world is once more simplified. There are minute rules, as comforting as bandages; individual perception and judgement, which once called forth his creativity, are relinquished as burdens, and the man is once more a unit in his herd, his science reduced to a skill. The blight of caste is not only untouchability and the consequent deification in India of filth; the blight, in India that tries to grow, is also the over-all obedience it imposes, its ready-made satisfactions, the diminishing of adventurousness, the pushing away of men of individuality and the possibility of excellence.

Methinks, Oh! vain ill-judging Book, I see thee cast a wishful look, Where reputations won and lost are In famous row called Paternoster. Incensed to find your precious olio Buried in unexplored port-folio, You scorn the prudent lock and key, And pant well bound and gilt to see Your Volume in the window set Of Stockdale, Hookham, or Debrett. Go then, and pass that dangerous bourn Whence never Book can back return: And when you find, condemned, despised, Neglected, blamed, and criticised, Abuse from All who read you fall, (If haply you be read at all Sorely will you your folly sigh at, And wish for me, and home, and quiet. Assuming now a conjuror’s office, I Thus on your future Fortune prophesy: — Soon as your novelty is o’er, And you are young and new no more, In some dark dirty corner thrown, Mouldy with damps, with cobwebs strown, Your leaves shall be the Book-worm’s prey; Or sent to Chandler–Shop away, And doomed to suffer public scandal, Shall line the trunk, or wrap the candle! But should you meet with approbation, And some one find an inclination To ask, by natural transition Respecting me and my condition; That I am one, the enquirer teach, Nor very poor, nor very rich; Of passions strong, of hasty nature, Of graceless form and dwarfish stature; By few approved, and few approving; Extreme in hating and in loving; Abhorring all whom I dislike, Adoring who my fancy strike; In forming judgements never long, And for the most part judging wrong; In friendship firm, but still believing Others are treacherous and deceiving, And thinking in the present aera That Friendship is a pure chimaera: More passionate no creature living, Proud, obstinate, and unforgiving, But yet for those who kindness show, Ready through fire and smoke to go. Again, should it be asked your page, ‘Pray, what may be the author’s age?’ Your faults, no doubt, will make it clear, I scarce have seen my twentieth year, Which passed, kind Reader, on my word, While England’s Throne held George the Third. Now then your venturous course pursue: Go, my delight! Dear Book, adieu!

Boredom isn’t even a real function within nature. It is a human glitch. Nature is beyond judgment; only humans cast broad sweeping judgments across their world about what’s good, what’s bad, what is or isn’t worth their time, etc. As soon as you cast judgement, you limit your world. Whenever you’re bored, it’s your own fault. Boredom is caused by judgement.

Now, even though it be neither necessity nor caprice, history, for the authentic reactionary, is not, for all that, an interior dialectic of the immanent will, but rather a temporal adventure between man and that which transcends him. His labors are traces, on the disturbed sand, of the body of a beast and the aura of an angel. History is a tatter, torn from man’s freedom, waving in the breath of destiny. Man cannot be silent because his liberty is not merely a sanctuary where he escapes from deadening routine and takes refuge in order to become his own master. But in the free act the radical does not attain possession of his essence. Liberty is not an abstract possibility of choosing among known goods, but rather the concrete condition in which we are granted the possession of new goods. Freedom is not a momentary judgement between conflicting instincts, but rather the summit from which man contemplates the ascent of new stars among the luminous dust of the starry sky. Liberty places man among prohibitions that are not physical and imperatives that are not vital. The free moment dispels the unreal brightness of the day, in order that the motion of the universe which slides its fleeting lights over the shuddering of our flesh might rise up on the horizon of our soul. If the progressive casts himself into the future, and the conservative into the past, the authentic reactionary does not measure his anxiety with the history of yesterday or with the history of tomorrow. He does not extol what the new dawn might bring, nor is he terrified by the last shadows of the night. His spirit rises up to a space where the essential accosts him with its immortal presence. One escapes the slavery of history by pursuing in the wildness of the world the traces of divine footsteps. Man and his deeds are a vital but servile and mortal flesh that breathes gusts from beyond the mountains. To be reactionary is to champion causes that do not turn up on the notice board of history, causes where losing does not matter. It is to know that we only discover what we think we invent; to admit that our imagination does not create, but only lays bare smooth surfaces. It is not to espouse settled cases, nor to plead for determined conclusions, but rather to submit our will to the necessity that does not constrain, to surrender our freedom to the exigency that does not compel; it is to find sleeping certainties that guide us to the edge of ancient pools. The reactionary is not a nostalgic dreamer of a canceled past, but rather a seeker of sacred shades upon eternal hills.

Senseless people name evil good, call good evil. As you are doing. You accuse Us of passing false judgement: you do Us injustice. We shall prove this to you. You ask who We are: We are God’s handle, Master Death, a truly effective reaper. Our scythe works its way. It cuts down white, black, red, brown, green, blue, grey, yellow, and all kinds of lustrous flowers in its path, irrespective of their splendour, their strength, their virtue. And the violet’s beautiful colour, rich perfume, and palatable sap, avail it nought. See: that is justice. Our justification was acknowledged by the Romans and the poets, for they knew Us better than you do. You ask what We are: We are nothing, and yet something. Nothing, because We have neither life, nor being, nor form, and We are no spirit, not visible, not tangible; something, because We are the end of life, the end of existence, the beginning of nullity, a cross between the two. We are a happening that fells all people. Huge giants must fall before Us; all living beings must be transformed by Us. You ask where We are: We are not ascertainable. But Our form was found in a temple in Rome*, painted on a wall, as a hoodwinked man sitting on an ox; this man wielded a hatchet in his right hand and a shovel in his left hand, with which he was beating the ox. A great crowd of all kinds of people was hitting him, fighting him, and making casts at him, each one with the tools of his trade: even the nun with her psalter was there. They struck and made casts at the man on the ox, he who signified Us; yet Death contested and buried them all. Pythagoras likens Us to a man’s form with the eyes of a basilisk: they wandered to the ends of the Earth, and every living creature had to die at their glance. You ask where We are: We are from the Earthly Paradise. God created Us there and gave Us Our true name, when he said: «The day that ye bite of this fruit, ye shall die the death.» And for that reason We call ourself: «We, Death, mighty ruler and master on Earth, in the air, and in the rivers of the sea.» You ask what good We do: you have already heard that We bring the world more advantage than harm. Now cease, rest content, and thank Us for the kindness we have done you!

The point at which Pinocchio goes from being a child to an adult. He is no longer someone in need of protection, but rather a protector. What follows casts his earlier misadventures in a comparatively positive light, because they have given him the resources and the courage to deal with a perilous situation. Collodi was a strong believer in the value of the "university of life" - of acting according to one's own judgement and learning from one's own mistakes. In a note found among his papers... he wrote: "The best practical education that a boy can have is what he learns by himself... It cannot be learned from books." But while Pinocchio is now brave and capable of making important decisions, he still needs to acquire an education in order to become a fully rounded human being.

Jesus confronted many of the important issues of His time. He went into the temple, taught the New Testament message, and took action against those who were buying and selling on holy ground. He healed the widow, forgave the adulterer, and by His example, the righteous walked away in shame. He had said, whoever is without sin, cast the first stone (John 8:7 - paraphrase)! Not one pebble, nor one rock was thrown. He who had that right to judge, Jesus Christ, did not cast judgement either. He looked upon the sinner lovingly, and embraced them. He guided them to change and opened blind eyes to see. By Christ alone, was and is salvation attained. Truth is in the New Testament, and a Holy Spirit-guided understanding of it. It must be read without regard for self. For when self enters in, that is when misinterpretations and heresies arise.

I do not think I have ever experienced so strange a feeling in my life (I am wiser now, perhaps) as that of being with them, remembering how they had been employed, and seeing them enjoy the ride. I was not angry with them; I was more afraid of them, as if I were cast away among creatures with whom I had no community of nature. They were very cheerful. The old man sat in front to drive, and the two young people sat behind him, and whenever he spoke to them leaned forward, the one on one side of his chubby face and the other on the other, and made a great deal of him. They would have talked to me too, but I held back, and moped in my corner; scared by their love-making and hilarity, though it was far from boisterous, and almost wondering that no judgement came upon them for their hardness of heart. So, when they stopped to bait the horse, and ate and drank and

My dear readers, I find myself perplexed by the phantoms that now inhabit our veins and perpetually whisper in our ears. These specters are always watching, their formless eyes casting judgement upon our every thought and action. They stalk us behind screens and within circuits, gathering each tidbit we release into the ether to build their ever-growing profiles of our souls. Through these ghastly portals, our lives have become performance. Each waking moment an opportunity to curate our images and broadcast our cleverness. Nuance has fled in favor of hashtag and like, while meaning has been diced into 280 characters or less. Substance is sacrificed at the altar of shareability, as we optimize each motive and emotion to become more digestible digital content. Authenticity now lives only in offline obscurity, while our online avatars march on endlessly, seeking validation through numbers rather than depth. What secrets remain unshared on these platforms of glass? What mysteries stay concealed behind profiles and pose? Have we traded intimacy for influence, and true understanding for audience engagement? I fear these shadow networks breed narcissism and foster loneliness, masked as connection. That the sum of a life’s joys and sorrows can now be reduced to a reel of carefully selected snippets says little of the richness that once was. So follow the phantoms that stalk you if you will, but do not forget that which still breathes beneath the screens. There you will find humanity, flawed but whole, beautiful in its imperfection and trajectory undefined by likes or loves. The lanterns may flicker and fade, but the darkness that remains has always held truth. Look deeper than the glow, and know that which can never be shared or measured, only felt. In mystery, Your friend, Edgar Allan Poe (Poe talking about social media)

In the absence of any evidence that Polly, Annie, and Kate had ever engaged in common prostitution, many have taken to claiming that these women participated in 'casual prostitution,' a blanket term cast over the ambiguities of the women's lives that is steeped in moral judgement. It ascribes guilt by association: because a woman was poor and an alcoholic, because she left her children, because she had committed adultery, because she had children out of wedlock, because she lived in a lodging house, because she was out late at night, because she was no longer attractive, because she didn't have a settled home, because she begged, because she slept rough, because she broken all the rules of what it meant to be feminine. This line of reasoning also explains why Polly, Annie, and Katie's homelessness was entirely overlooked as a factor in their murders; a 'houseless creature' and a 'prostitute' by their moral failings were one and the same." (p. 291)

We are learning that through striving for justice, tears and laughter, seem more dynamic and shared as each step is taken with communal courage together. Record a legacy, they truly lived, not once stepped back on the path that beckoned. I am proud of my partner, of my family, of our friends. We have learned to value the quiet patience of gentle support both, unspoken and felt, heard and embraced. And if we seem cryptic in message at times, we wish to lift to the world the cause as artists, using the language of our nature and craft, to address the twisted currents of current laws and corruption, where ears are dulled from light by agendas, that the beauty of Art may be expressed in the reclaiming of itself, from the wreckage of the court system mired with soiled attorney and tainted judge. Colors to where there is grey, to lift the hues cast in cast iron graves, stamped Summary Judgement, with no judgement applied. So together we formulate, and forge what is possible, while tear stains cheek, falling upon lighted smile, in thought of our loved ones, that keeps our current path clear.

Because of the way our brains function, our sense of ‘me’ naturally runs in narrative mode: we feel as if we’re the hero of the steadily unfolding plot of our lives, one that’s complete with allies, villains, sudden reversals of fortune, and difficult quests for happiness and prizes. Our tribal brains cast haloes around our friends and plant horns on the heads of our enemies. Our ‘episodic memory’ means we experience our lives as a sequence of scenes – a simplistic chain of cause and effect. Our ‘autobiographical memory’ helps imbue these scenes with subtextual themes and moral lessons. We’re constantly moving forward, pursuing our goals, on an active quest to make our lives, and perhaps the lives of others, somehow better. And our biased brains ensure that the ‘invisible actor’ that is us seems like a good person – someone morally decent whose values and opinions are usually correct. The healthy, happy brain runs a gamut of sly tricks in order to help us feel this way. It ensures we’re often over-generous with our estimation of ourselves, imagining we’re better looking, kinder, wiser, more intelligent, have better judgement, are less prejudiced and more effective in our personal and working lives than is actually true.

In conformity with this spirit and aim of the Stoa, Epictetus begins with it and constantly returns to it as the kernel of his philosophy, that we should bear in mind and distinguish what depends on us and what does not, and thus should not count on the latter at all. In this way we shall certainly remain free from all pain, suffering, and anxiety. Now what depends on us is the will alone, and here there gradually takes place a transition to a doctrine of virtue, since it is noticed that, as the external world that is independent of us determines good and bad fortune, so inner satisfaction or dissatisfaction with ourselves proceeds from the will. But later it was asked whether we should attribute the names *bonum et malum* to the two former or to the two latter. This was really arbitrary and a matter of choice, and made no difference. But yet the Stoics argued incessantly about this with the Peripatetics and Epicureans, and amused themselves with the inadmissible comparison of two wholly incommensurable quantities and with the contrary and paradoxical judgements arising therefrom, which they cast on one another. An interesting collection of these is afforded us from the Stoic side by the *Paradoxa* of Cicero." —from_The World as Will and Representation_. Translated from the German by E. F. J. Paye in two volumes: volume I, pp. 88-89

How thrilling!’ said Lydia. ‘And what has this life model done? Strangled a painter when he saw the results? I modelled in college and I wouldn’t cast judgement on him.

Why does God offer this protection to us? Why does He offer these precious promises? Why does God never leave us alone? What attracts Him to us so much that He ordained a purpose and plan for us before we even existed? Love! He loves us more than we could ever know or even understand. His love can cast out our fears (1 John 4:18), and it is because of love that we can feel confident as we serve Him. The Word of God encourages us to “know that the LORD your God, He is God, the faithful God who keeps covenant and mercy for a thousand generations with those who love Him and keep His commandments” (Deuteronomy 7:9). Bask in that love for a few minutes as we close this first week . God sees you, loves you, and will never leave you alone — let that give you confidence to go out and change your world! Our “background work” is finished! Now that we understand how it was that King Ahasuerus found himself in need of a queen, we are ready to meet our heroine: Esther! Just as God was working on Esther’s behalf a long time before anyone knew anything about her, God is working on your behalf right now — and He values you even on days when you do not feel valued by anyone! As you continue your journey with the Lord, look to Him for approval — not to the people around you! “Then she called the name of the LORD who spoke to her, You-Are-the-God-Who-Sees; for she said, ‘Have I also here seen Him who sees me?’” Genesis 16:13 Father, You truly are the God who sees me! If I allow it to, Your love will free me. Your love will free me from being bound or motivated by the opinions of the people around me... Your love will free me from quick judgements (my own or those of people around me)... Your love will free me to grow confident in the knowledge that in You I am safe. Your love will free me from worrying about consequences of my obedience to You. Your love will free me to truly become the woman of God that I know You are calling me to be — passionate, purposeful, pure... Jesus, thank You that He who the Son has set free is free indeed... You are the God who sees me, and I love You!     _____________________________________________________ 1. Matthew Henry, Matthew Henry’s Commentary on the Whole Bible, Volume Two (USA: Hendrickson Publishers, 1996), p. 866. 2. Esther 9:30 3. Hebrews 13:8 4. Dr. Augustus Hopkins Strong, Systematic Theology, p. 420.

However, in Jainism there is a system of extensive worshipping of all sorts of deities, which present residual sacrificial elements.23 In Christianity worshipping has been defined in terms of the imitation of Christ, with positive external mediation, which is fundamental to the idea of Christians’ involvement in worldly matters. As a matter of fact, there are historical sources that speak of connections between Jainism and Judaism, which remain underexplored and which are simply fascinating. The most striking evidence is given by Frazer, who reports the presence of versions of the judgement of Solomon, which is so central to Judaeo-Christian tradition, in Jainist texts.24 Although non-violent in nature, Jainism has eventually relapsed into a patriarchal caste system of Hindu Brahmanical heritage which is so widespread in India and which still represents a form of exclusion, of symbolic and actual outcasting.25 This is ‘structural violence’, i.e. radical injustice. Moreover, as was suggested at a recent COV&R meeting, the history of religions and societies in Asia testifies, from a descriptive standpoint, that Hindu and Buddhist cultures and states have not been without violence, as is commonly believed, pretty much in the same way as has happened with historical Christianity.26 What I gathered in that conference is that all these religions are fully aware, from a normative standpoint, of the injustice of violence and I fully acknowledge that the Easter traditions have contributed in making those societies less violent. They know that the human being should withdraw from anger, resentment, envy, violence, but they are not fully aware of the scapegoat mechanism. They know what sacrifice is, and they progressively tried to forbid it. The difference that I see between them and Christianity is that the latter was able to formulate in the Gospels and unmask in a full light the anthropological mechanism of mimetic scapegoating and sacrifice.

In man, the governance of belief is achieved through the separation of powers where the powers are not in conflict with one another, and if they are, then that’s hypocrisy; which can be defined as a malfunction of the separation of powers. Man’s belief is therefore divided into branches, a legislature which is enacted by the mind, an executive which is enacted by the heart, and a judiciary which is enacted by the tongue; and that’s the origin whence the state took the mechanics of exercising authority. That’s why in Paradise, Adam was no Judge; and he was held responsible for his transgression which he enacted through his heart and mind. He was given the judiciary power over creatures -including his own- after he was cast down onto Earth, and since then, God’s authority was represented among men through that judiciary power: The Word of God. The type of authority that overrules all other man-made laws because it is from The Divine. If man refuses to pass that authority on earth, then Judgement Day is that which is awaiting him, not Execution or Legislation Day.

Swinburne also straightened. “To monotheism, perhaps. A yearning for the advent of a new paganism. How I rue the One who casts his veil of grey over us, Richard; who bids us contemplate death when all around us are the bright colours and vibrancies of glorious life. We have allowed ourselves to be crushed by a despotic deity who demands of us a lifetime of toil and service and promises in return a harsh judgement for most, and ambiguous rewards only for those who enforce His rule. I place all my hopes in Darwin. His wonderful insight can teach a far greater satisfaction and reassurance than blind faith can offer—a simple pleasure gained from the sheer exuberance and tenacity of existence. The human species should revel in a permanent state of delighted astonishment at this world, but instead we allow ourselves to be yoked to a tiresome and unyielding fear of it.

There are people that don't believe in heaven or hell. Then I look at the deep sky beautiful in its blue firmament where birds take wing and white clouds moving in wind, and then a burning sun in the midst of it. I think, if there couldn't be a hell, how can there be an eternal burning sun that consumes as a lake of fire? With the sun being a star, Lucifer was known as the Morning Star. Lucifer, being the Devil is already destined to hell. In a metaphorical twist, we call this star our sun, and Jesus the son of God, who's face we can't look into from sheer brightness. I wonder if this same sun will ultimately be hell in the end, and those who reject the Son as their redeemer, will ultimately be cast into this sun of burning fire. As for now, this sun will give us time to repent, light and warmth, but will turn to punishment in the judgment days. This alone makes me believe there's a heaven and hell.

The social theorist Takamichi Sakurai wrote bluntly: “Group narcissism leads people to fascism. An extreme form of group narcissism means malignant narcissism, which gives rise to a fanatical fascist politics, an extreme racialism." In modern times, this type of group narcissism has gripped two nations in particular, according to Fromm, the racial narcissism that existed in Hitler's Germany, and which is found in the American South, he wrote in 1964, at the height of the Civil Rights movement. Fromm well knew the perils of group narcissism from both his training in psychoanalysis, and his personal experience. He was a German Jew who fled to Switzerland, after the Nazis took power in Germany, and then to the United States in 1934. He saw, first hand, the Nazi appeals to the fears and insecurities of everyday Germans in the lead up to the Nazi takeover. "If one examines the judgement of the poor whites regarding blacks, or of the Nazis in regard to Jews", Fromm wrote, "one can easily recognize the distorted character of their respective judgements." Little straws of truth are put together, but the whole which is thus formed, consists of falsehoods and fabrications. If the political actions are based on narcissistic self-glorifications, the lack of objectivity often leads to disastrous consequences. In both instances, Fromm found the working class to be among the most susceptible, harboring an "inflated image of itself as the most admirable group in the world and of being superior to another racial group that is singled out as inferior," he wrote.

Let me tell you a story from our tradition, a story about King Solomon. King Solomon gave a teaching once about the snake and the bee. The snake, King Solomon said, defends itself my killing. But the bee defends itself by dying. You know how a bee dies after a sting? Like that. It dies to defend. So, each creature has a method that is suitable to its strength. I don't agree with what Al-Qaeda did, they use a method I would not use, so I cannot say the word support. But I don't cast judgement on them. As I said before, Julius, and I think you should understand this: in my opinion, the Palestinian question is the central question of our time.

But what if current misery hindsightfully selects and reconstructs memories of childhood to be consistent with a miserable state today? Peter Lewinsohn and Michael Rosenbaum (1987) set out to answer this question with a rare prospective study of over a thousand citizen volunteers. [...] The results were consistent with the hypothesis that recollection of one’s parents as rejecting and unloving is strongly influenced by current moods; negative recollections were not a stable characteristic of depression-prone people. [...] This study of depression is important in that it casts doubt on the degree to which adult problems are caused by childhood ones. Given a biasing effect of mood on memory, people who are distressed as adults tend to remember distressing incidents in their childhood. And, if a person also believes that current problems have their roots in early life (perhaps because their therapist told them so), this view itself may serve as an organizing principle to produce even greater distortion of recall (remember the Conway & Ross [1984] study).

(theatrically) Do you realize, Dr. Seldon, that you are speaking of an Empire that has stood for twelve thousand years, through all the vicissitudes of the generations, and which has behind it the good wishes and love of a quadrillion human beings? A.  I am aware both of the present status and the past history of the Empire. Without disrespect, I must claim a far better knowledge of it than any in this room. Q.  And you predict its ruin? A.  It is a prediction which is made by mathematics. I pass no moral judgements. Personally, I regret the prospect. Even if the Empire were admitted to be a bad thing (an admission I do not make), the state of anarchy which would follow its fall would be worse. It is that state of anarchy which my project is pledged to fight. The fall of Empire, gentlemen, is a massive thing, however, and not easily fought. It is dictated by a rising bureaucracy, a receding initiative, a freezing of caste, a damming of curiosity—a hundred other factors. It has been going on, as I have said, for centuries, and it is too majestic and massive a movement to stop.

Udinaas had known many for whom certainty was a god, the only god, no matter the cast of its features. And he had seen the manner in which such belief made the world simple, where all was divisible by the sharp cleaving of cold judgement, after which no mending was possible.

​“How long will you ignore the words of the King of Heaven?” the man shouted. “How long will you tempt his mercy? How long will you burn incense to foreign gods and defile your souls by kneeling at the feet of idols and demons? You think you are rich, but your clothes are filthy rags! You think you are righteous, but your good works are as refuse cast before his Holy throne. You have persecuted his saints, thrown them in prison, and bathed in their precious blood. The Day of Judgement will soon be at hand. Then you will learn it is a terrible thing to fall into the hands of a vengeful God.

The scribes have cast the blame upon a woman, writing her filthiness is in her skirts and the elders have gathered in judgement under plane trees, and the virgin is trodden as in a wine-press, (how the crowd cries out against the menstruous woman, and the handmaiden, and the crone, and they are hooded with the cloud of anger and pulled into the waiting wagons) And the mothers of the warriors are crowned with laurel and the fathers of the singers are shamed in the square and the signs are marked upon the doorposts and the scaffolding built at the edge of the fairground. Who will teach the stitches and patterns? And who will remember the spells of the clover? And who will know the harmonies of number, the names and accounts of the stars? What thing shall I take to witness for thee? What thing shall I liken unto thee?

his elevation upon the cross, which in turn is the true judgement seat: his earlier words, ‘Now is the judgment of this world, now shall the ruler of this world be cast out, and I, when I am lifted up from the earth will draw all to myself’ were said, John makes clear, ‘to show by what death he was to die’ (12:31–3).

To escape shame, the mind needs to cast blame onto its perpetrators in order to stop identifying with the energy of the experience. Setting healthy boundaries with our abusers is also necessary. And while this can temporarily move us out of self-sabotage and into the next theme of judgement, it is not the final solution. Whatever rejection we have felt due to others’ projections, know that they were living with that same rejection themselves, probably even worse. They are not getting away with anything.

..such were the extremes of emotion that Mr. Ramsay excited in his children's breasts by his presence; standing, as now, lean as a knife, narrow as the blade of one, grinning sarcastically, not only with the pleasure of disillusioning his son and casting ridicule upon his wife, who was ten thousand times better in every way than he was (James thought) but also with some secret conceit at his own accuracy of judgement. What he said was true. It was always true.

thoughts are inherently neutral thinking is the act of thinking about our thoughts when we think about our thoughts we cast our own conditioning, judgements, and story onto the thought we can’t control our thoughts but we can control if we think about them and if thinking is the root cause of our own suffering then we can control whether we suffer or not (the root cause of our suffering)

I’ve already cast my judgement. And once I’ve made my decision, no one can stop me from carrying out my duty.

…God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgement… -2 Peter 2:4

Where are you going?” He asked, his lips already edging towards a pout as though he were a needy toddler and not a blossoming rockstar. Well, to be fair he tended to embody both of those states at the same time. “Just taking a break,” She told him, trying not to be distracted from her goal of bodily comfort by the smirk sliding onto his face. She promptly failed. “We could take a break together…” He suggested cheekily, tugging her by the wrist until she bumped up against his knees. “Luke…” She warned, raising a finger to ward him off which he completely ignored. He released his hold on her wrist and used his good arm to scoop around her waist and twist her body until she was tumbling backwards onto his lap. “Luke!” She cried much more forcefully this time, trying to steady herself without jostling his cast any more than she already had. “Your arm is broken and you’re going to end up with two if you’re not careful.” If his satisfied expression was anything to go by her chastising had no effect. He adjusted her position slightly and wrapped his good arm more firmly around her waist keeping her close. Despite her protests she wasn’t immune to being this close to him. She found herself relaxing a little against her better judgement as the warmth he always seemed to radiate seeped through her. Maybe he didn’t run as hot as she felt like he did. Maybe she was just comparing it to the cold tingling feeling that had come from standing too close to him in his ghost state. She didn’t miss that reminder of how not real he was.

It is only in the mode in which faith embodies itself that Christians differ from the followers of other religions. … [T]he nature of faith … is everywhere the same. … All blessings … it accumulates on itself … ; all curses, all hardship and evil it casts on unbelief. … [F]or what God rejects man must not receive, must not indulge me; - that would be a criticism of the divine judgement. … as faith anathematises, it necessarily generates hostile dispositions, - the dispositions out of which the persecution of heretics arises. … God, it is true, loves all men; but only when and because they are Christians, or at least may be and desire to be such. … Love to man as man is only natural love. Christian love is supernatural, glorified, sanctified love … Faith abolishes the natural ties of humanity; to universal, natural unity, it substitutes a particular unity.

Udinaas had known many for whom certainty was a god, the only god, no matter the cast of its features. And he had seen the manner in which such belief made the world simple, where all was divisible by the sharp cleaving of cold judgement, after which no mending was possible. He had seen such certainty, yet had never shared it.

We live in an age when doubt is part of our collective spiritual condition more than in times past. But honest questioning and lack of surety are not the same as active unbelief so often warned against in scripture. As a necessary part of living on this side of the veil, doubt is neither good nor bad necessarily. While it sends some careening, for many others is sparks deeper spiritual yearnings and more mature reflection on the complexities of mortality. Doubt can therefore operate as faith's partner as much as its enemy, depending on our response to it. The quest to eradicate all doubt becomes counterproductive to God's cal for us to live by faith in a mortal existence where uncertainty is so often the norm. Once we recognize with Nephi that it is not wrong to not know all things (1 Nephi 11:17) and we acknowledge that testimonies come in different shapes and sizes, we are prepared to embrace both those within our faith and those beyond with love rather than judgement. Comprehending that faith is a process, a journey, a spectrum–choose your own metaphor–we realize that neither faith nor doubt are all-or-nothing propositions. People can (and most people do) hold both faith and doubt in their minds and hearts simultaneously. The call to belief is not a decree to deny our doubts. It is rather to "give place for a portion" of God's light—whatever portion we have received, in whatever form–to be planted and then grow within us. Desire is enough; "a particle of faith" is sufficient. God's plea is simple and direct: do not cast out the seed of faith, whatever yours looks like, by your unbelief.

To stop at moral judgement on whether caste was good or evil is insufficient, as the assessment has to go much further and examine why this form of discrimination/organization was chosen.

Well then, those folks are judgmental assholes,” Liv spat. “You’re more than a fucking label, Z. You’re an amazing chef, a mediocre bassist, and you’ve got this dorky way of scratching the back of your head whenever you talk about anything personal, which isn’t often, but holy hell is it cute. I know you way better than any of those folks casting stones do, and I adore everything you are, Zane Parata.

You aren’t too late. Do what you feel without letting judgement cast you aside. So whatever label you choose – or don’t choose, you don’t have to have one – don’t let anyone take that from you. Live your truth. And if someone tries to check you on it, I’m going to check them back in the fucking mouth.

Only in the very extreme cases of our civilization can we find anything that covers the experiences of the ancients. For the innate depravity of shame lies in the fact that spiritual life was then dependent upon a certain number and a certain sort of ideas. Good breeding was a family treasure, possibly not differing greatly to our eyes as regards the different families, but in reality distinctively marked from earliest youth, stamped by traditions, determined by environment, and consequently not easily changed. Personality was far less mobile than now, and was far less capable of recuperation. If a kinsman lost an idea, he could not make good the loss by taking up ideas from the other side; as he is bound to the family circle in which he grew up, so he is dependent upon the soulconstituents fostered in him. The traditions and reminiscences of his people, the enjoyment of ancient heirlooms and family property, the consciousness of purpose, the pride of authority and good repute in the judgement of neighbours found in his circle, make up his world, and there is no spiritual treasury outside on which he can draw for his intellectual and moral life. A man nowadays may be excluded from his family, whether this consist of father, mother, brothers and sisters, or a whole section of society; and he need not perish on that account, because no family, however large, can absorb the entire contents of a reasonably well-equipped human being's soul. He has parts of himself placed about here and there; even nature is in spiritual correspondence with him. But man as a member of a clan has a void about him; it need not mean that his kinsmen lack all wider interest, it does not mean that he is unable to feel himself as member of a larger political and religious community; but these associations are, in the first place, disproportionately weak, so that they cannot assert themselves side by side with frith, and further, they are only participated in through the medium of kinship or frith, so that they can have no independent existence of their own. A man cast off from his kin cannot appeal to nature for comfort, for its dominant attribute is hostility, save in the form where it faces him as inspired by humankind, cultivated and inhabited; and in the broad, fair fields it is only the land of his inheritance that meets him fully and entirely with friendly feelings. It will also be found that in cases where a niding is saved to the world by being received into a new circle, a family or a company of warriors, he does not then proceed by degrees from his former state over to the new; he leaps across a channel, and becomes a new man altogether.

Now we’re all God. Every one of us will soon be able to see, and cast judgement upon, every other. We’ll see what He sees. We’ll articulate His judgement. We’ll channel His wrath and deliver His forgiveness. On a constant and global level.

If a man who wants to create greatness uses the past, then he will empower himself through monumental history. On the other hand, the man who wishes to emphasise the customary and traditionally valued cultivates the past as an antiquarian historian. Only the man whose breast is oppressed by a present need and who wants to cast off his load at any price has a need for critical history, that is, history which sits in judgement and passes judgement. From the thoughtless transplanting of plants stem many ills: the critical man without need, the antiquarian without reverence, and the student of greatness without the ability for greatness are the sort who are receptive to weeds estranged from their natural mother earth and therefore degenerate growths. History belongs secondly to the man who preserves and honours, to the person who with faith and love looks back in the direction from which he has come, where he has been. Through this reverence he, as it were, gives thanks for his existence. While he nurtures with a gentle hand what has stood from time immemorial, he want to preserve the conditions under which he came into existence for those who are to come after him. And so he serves life. His possession of his ancestors' goods changes the ideas in such a soul, for those goods are far more likely to take possession of his soul. The small, limited, crumbling, and archaic keep their own worth and integrity, because the conserving and honouring soul of the antiquarian man settles on these things and there prepares for itself a secret nest.

I have always been mystified by the speed with which people condemn one another. Feeling as righteous as Christ chastising the money-changers in the temple, they cast their fellows into the outer darkness of their disapproval. This seems to give them intense pleasure. Whenever I am tempted by this pleasure, I remember some impulse in myself that could have led me, granted certain circumstances, into the condemned position. This has caused me to distrust the part of myself that would relish self-righteousness.

At the time, I was unable to understand anything! I should have based my judgement upon deeds and not words. She cast her fragrance and her radiance over me. I should never have run away from her! I should have guessed at the affection behind her poor little tricks. Flowers are so inconsistent! But I was too young to know how to love her.

The reason thinking destroys is because as soon as we begin to think about the thoughts, we cast our own limiting beliefs, judgements, criticisms, programming, and conditioning onto the thought, thinking of infinite reasons as to why we can’t do it and why we can’t have it.