Cause No Harm Quotes

The most perfidious way of harming a cause consists of defending it deliberately with faulty arguments.

Generally speaking, books don't cause much harm. Except when you read them, that is. Then they cause all kinds of problems.

There are no coincidences in life. What person that wandered in and out of your life was there for some purpose, even if they caused you harm. Sometimes, it doesn’t make sense the short periods of time we get with people, or the outcomes from their choices. However, if you turn it over to God he promises that you will see the big picture in the hereafter. Nothing is too small to be a mistake.

The scars from mental cruelty can be as deep and long-lasting as wounds from punches or slaps but are often not as obvious. In fact, even among women who have experienced violence from a partner, half or more report that the man’s emotional abuse is what is causing them the greatest harm.

The feeling that she had never really lived in this world caught her by surprise. It was a fact. She had never lived. Even as a child, as far back as she could remember, she had done nothing but endure. She had believed in her own inherent goodness, her humanity, and lived accordingly, never causing anyone harm. Her devotion to doing things the right way had been unflagging, all her successes had depended on it, and she would have gone on like that indefinitely. She didn't understand why, but faced with those decaying buildings and straggling grasses, she was nothing but a child who had never lived.

The Second Rule is that the greatest harm can result from the best intentions. It sounds a paradox, but kindness and good intentions can be an insidious path to destruction. Sometimes doing what seems right is wrong, and can cause harm. The only counter to it is knowledge, wisdom, forethought, and understanding the First Rule. Even then, that is not always enough.

If I had my way," Dionysus said, "I would cause your molecules to erupt in flames. We'd sweep up the ashes and be done with a lot of trouble. But Chiron seems to feel this would be against my mission at this cursed camp: to keep you little brats safe from harm." "Spontaneous combustion is a form of harm, Mr. D," Chiron put in. "Nonsense," Dionysus said. "Boy wouldn't feel a thing. Nevertheless, I've agreed to restrain myself. I'm thinking of turning you into a dolphin instead, sending you back to your father.

It's a pretty amazing to wake up every morning, knowing that every decision I make is to cause as little harm as possible. It's a pretty fantastic way to live.

My choice is what I choose to do, And if I'm causing no harm, it shouldn't bother you. Your choice is who you choose to be, And if you're causin' no harm, then you're alright with me.

It often happens that we blurt out things that may in some kind of way be harmful to us, but we are silent about things that may make us look ridiculous; because in this case effect follows very quickly on cause.

I won’t snatch, harm, or scare to death people with you or use checking up on you as an excuse to cause trouble. You’re worse than my mother, Rachel.” “Mine, too,” Jenks muttered.

At the root of all the harm we cause is ignorance.

When you have a persistent sense of heartbreak and gutwrench, the physical sensations become intolerable and we will do anything to make those feelings disappear. And that is really the origin of what happens in human pathology. People take drugs to make it disappear, and they cut themselves to make it disappear, and they starve themselves to make it disappear, and they have sex with anyone who comes along to make it disappear and once you have these horrible sensations in your body, you’ll do anything to make it go away.

Making mistakes is part of learning to choose well. No way around it. Choices are thrust upon us, and we don't always get things right. Even postponing or avoiding a decision can become a choice that carries heavy consequences. Mistakes can be painful-sometimes they cause irrevocable harm-but welcome to Earth. Poor choices are part of growing up, and part of life. You will make bad choices, and you will be affected by the poor choices of others. We must rise above such things.

I wept because I was re-experiencing the enthusiasm of my childhood; I was once again a child, and nothing in the world could cause me harm.

When you find yourself about to say something that crosses a line, something that could cause irreparable harm, sometimes the best you can do is just not say that thing.

Jealousy appears to be a redoubtable pitfall for love, on the toll road of self-absorption and unshareability. When love has to remain cloistered and ostentatiously exclusionary, envy may show its pernicious power, cause wounding harms and unchain emotional twisters. ("Why has Shé got stars in the sky?")

It isn’t the drug that causes the harmful behavior—it’s the environment. An isolated rat will almost always become a junkie. A rat with a good life almost never will, no matter how many drugs you make available to him. As Bruce put it: he was realizing that addiction isn’t a disease. Addiction is an adaptation. It’s not you—it’s the cage you live in.

When we realize that words can destroy something good, wonderful, and dear, and that by keeping silent we can avoid causing the least damage or harm, it’s easy to stay silent.

I think that there is far too much work done in the world, that immense harm is caused by the belief that work is virtuous, and that what needs to be preached in modern industrial countries is quite different from what always has been preached.

Simon: You're in a dangerous line of work, Jayne. Odds are you'll be under my knife again, often. So I want you to understand one thing very clearly: No matter what you do or say or plot, no matter how you come down on us, I will never, ever harm you. You're on this table, you're safe... 'cause I'm your medic. And however little we may like or trust each other, we're on the same crew. Got the same troubles, same enemies, and more than enough of both. Now, we could circle each other and growl, sleep with one eye open, but that thought wearies me. I don't care what you've done, I don't know what you're planning on doing, but I'm trusting you. I think you should do the same. 'Cause I don't see this working any other way. River: Also, I can kill you with my brain.

But then why is it so terrible for me to be with the girl I love? Everyone one is permitted to have what they want, express their love as they please, without fear of harassment, ostracism, persecution, or even the law. Even emotionally abusive, adulterous relationships are often tolerated, despite the harm they cause others. In our progressive, permissive society, all these harmful, unhealthy types of "love" are allowed--but not ours.

I know that it's hard to believe that the people you look to for safety and security are the same people who are causing us so much harm. But I'm not lying and I'm not delusional. I am scared and I am hurting and we are dying. And I really, really need you to believe me.

Good people aren't good because they never cause harm to others. They're good because they treat others the best way they know how, with the understanding that they have.

Strength isn’t measured by the ability to cause harm.

Some situations have no simple resolution; all we can do is steer the course that causes the least harm.

Nothing natural could cause this kind of fear. It goes beyond a fear of physical harm and into the realm of mental and spiritual. Like the fear of losing your sanity, of losing your soul.

unless the direction of science is guided by a consciously ethical motivation, especially compassion, its effects may fail to bring benefit. They may indeed cause great harm.

Now even if I die, no one will be so grieved as to do himself bodily harm. No [...] I know just how much sadness my death will cause you. Undoubtedly you will weep when you learn the news--apart, of course, from such ornamental sentimentality as you may indulge in--but if you will please try to think of my joy at being liberated completely from the suffering of living and this hateful life itself, I believe that your sorrow will gradually dissolve.

Part of me wants justice for this. Part of me wants to never cause harm to another.

There are many ways that I have hurt and harmed others, have betrayed or abandoned them, caused them suffering, knowingly or unknowingly, out of my pain, fear, anger, and confusion. Let yourself remember and visualize the ways you have hurt others. See the pain you have caused out of your own fear and confusion. Feel your own sorrow and regret. Sense that finally you can release this burden and ask for forgiveness. Take as much time as you need to picture each memory that still burdens your heart. And then as each person comes to mind, gently say: I ask for your forgiveness, I ask for your forgiveness.

The important question regarding spirituality is not which God you follow but are you true to your soul? Are you living a spiritual life? Are you a kind person here on earth, getting joy from your existence, causing no harm, and doing good to others?

Many women say that verbal violence causes more harm than physical violence because it damages self-esteem so deeply. Women have not wanted to hear battered women say that the verbal abuse was as hurtful as the physical abuse: to acknowledge that truth would be tantamount to acknowledging that virtually every woman is a battered woman. It is difficult to keep strong against accusations of being a bitch, stupid, inferior, etc., etc.

He had had his own feelings hurt over and over by Adam, even when Adam had meant no harm. Some of the worst fractures had appeared because Adam hadn't realized the he was causing them.

Customers these days are becoming more and more concerned for mother earth. As a consequence, they are not going to support any product which harms the environment. So, think for a second what kind of values you want your business to have.

NOT CAUSING HARM obviously includes not killing or robbing or lying to people. It also includes not being aggressive—not being aggressive with our actions, our speech, or our minds. Learning not to cause harm to ourselves or others is a basic Buddhist teaching on the healing power of nonaggression. Not harming ourselves or others in the beginning, not harming ourselves or others in the middle, and not harming ourselves or others in the end is the basis of enlightened society.

Sometimes when I meet old friends, it reminds me how quickly time passes. And it makes me wonder if we've utilized our time properly or not. Proper utilization of time is so important. While we have this body, and especially this amazing human brain, I think every minute is something precious. Our day-to-day existence is very much alive with hope, although there is no guarantee of our future. There is no guarantee that tomorrow at this time we will be here. But we are working for that purely on the basis of hope. So, we need to make the best use of our time. I believe that the proper utilization of time is this: if you can, serve other people, other sentient beings. If not, at least refrain from harming them. I think that is the whole basis of my philosophy. So, let us reflect what is truly of value in life, what gives meaning to our lives, and set our priorities on the basis of that. The purpose of our life needs to be positive. We weren't born with the purpose of causing trouble, harming others. For our life to be of value, I think we must develop basic good human qualities—warmth, kindness, compassion. Then our life becomes meaningful and more peaceful—happier.

You cannot trade the courage needed to live every moment for immunity from life's sorrows. We may say we know this but ours is the culture of the deal-making mind. From infancy, we have breathed in the belief that there is always a deal to be made, a bargain to be struck. Eventually, we believe, if we do the right thing, if we are good enough, clever enough, sincere enough, work hard enough, we will be rewarded. There are different verses to this song - if you are sorry for your sins and try hard not to sin again, you will go to heaven; if you do your daily practise, clean up your diet, heal your inner child, ferret out all your emotional issue's, focus your intent, come into alignment with the world around you, hone your affirmations, find and listen to the voice of your higher self, you will be rewarded with vibrant health, abundant prosperity, loving relations and inner peace - in other words, heaven! We know that what we do and how we think affects the quality of our lives. Many things are clearly up to us. And many others are not. I can see no evidence that the universe works on a simple meritocratic system of cause and effect. Bad things happen to good people - all the time. Monetary success does come to some who do not do what they love, as well as to some who are unwilling or unable to see the harm they do to the planet or others. Illness and misfortune come to some who follow their soul's desire. Many great artist's have been poor. Great teachers have lived in obscurity. My invitation, my challenge to you here, is to journey into a deeper intimacy with the world and your life without any promise of safety or guarantee of reward beyond the intrinsic value of full participation.

Things written down can cause a great deal of harm. All too often, people don't consider that.

But I had to meet you in the end . . . eleven years old, and you were so brave. So good. You walked uncomplainingly along the path that had been laid at your feet. Of course I loved you . . . and I knew that it would happen all over again . . . that where I loved, I would cause irreparable damage. I am no fit person to love . . . I have never loved without causing harm. A

But as you are surely aware, forgiveness doesn't mean you let the forgiven stomp all over you once again. Forgiveness means you've found a way forward that acknowledges harm done and hurt caused without letting either your anger or your pain rule your life or define your relationship with the one who did you wrong.

Something in the heart of most human beings simply cannot abide pain inflicted on the innocent, especially children. Even broken men serving in the worst correctional facilities will often first take out their own rage on those who have caused suffering to children. Even in such a world of relative morality, causing harm to a child is still considered absolutely wrong. Period!

Causing any damage or harm to one party in order to help another party is not justice, and likewise, attacking all feminine conduct [in order to warn men away from individual women who are deceitful] is contrary to the truth, just as I will show you with a hypothetical case. Let us suppose they did this intending to draw fools away from foolishness. It would be as if I attacked fire -- a very good and necessary element nevertheless -- because some people burnt themselves, or water because someone drowned. The same can be said of all good things which can be used well or used badly. But one must not attack them if fools abuse them.

A pleasurable woman could cause more harm than miserable one.

Well, do be careful, my love. Poetry can cause irreparable harm when misapplied.

When it comes to hating, gossiping, ignoring, ridiculing, holding grudges, or wanting to cause harm, please apply the following: Stop it!

George stared at the dove. What would she say if she could speak to him? What would she wish for, for her father? For she, too, had been harmed by a man who had meant to show his utmost love for her. It made George wonder why love was suppose to be such a wonderful thing. As far as he could tell, love was just another excuse for causing pain.

You seem to be under the misconception that if you perform one brave deed, that alone makes you a samurai. Well it doesn't! You let that one act of loyalty convince you of your righteousness. The more convinced you became, the more harm you caused yourself and everyone else.

Idolatry happens when you worship or praise anything excessively to the point of causing you to believe it reigns supreme. All things on this earth are temporal, even your very own desires. Be careful that you do not create idols to worship.

When a man’s face contorts in bitterness and hatred, he looks a little insane. When his mood changes from elated to assaultive in the time it takes to turn around, his mental stability seems open to question. When he accuses his partner of plotting to harm him, he seems paranoid. It is no wonder that the partner of an abusive man would come to suspect that he was mentally ill. Yet the great majority of my clients over the years have been psychologically “normal.” Their minds work logically; they understand cause and effect; they don’t hallucinate. Their perceptions of most life circumstances are reasonably accurate. They get good reports at work; they do well in school or training programs; and no one other than their partners—and children—thinks that there is anything wrong with them. Their value system is unhealthy, not their psychology.

Emotions are the lowest form of consciousness. Emotional actions are the most contracted, narrowing, dangerous form of behavior. The romantic poetry and fiction of the last 200 years has quite blinded us to the fact that emotions are an active and harmful form of stupor. Any peasant can tell you that. Beware of emotions. Any child can tell you that. Watch out for the emotional person. He is a lurching lunatic. Emotions are caused by biochemical secretions in the body to serve during the state of acute emergency. An emotional person is a blind, crazed maniac. Emotions are addictive and narcotic and stupefacient. Do not trust anyone who comes on emotional. What are the emotions? In a book entitled Interpersonal Diagnosis of Personality, written when I was a psychologist, I presented classifications of emotions and detailed descriptions of their moderate and extreme manifestations. Emotions are all based on fear. [...] The emotional person cannot think; he cannot perform any effective game action (except in acts of physical aggression and strength). The emotional person is turned off sensually. His body is a churning robot. [...] The only state in which we can learn, harmonize, grow, merge, join, understand is the absence of emotion. This is called bliss or ecstasy, attained through centering the emotions. [...] Conscious love is not an emotion; it is serene merging with yourself, with other people, with other forms of energy. Love cannot exist in an emotional state. [...] The great kick of the mystic experience, the exultant, ecstatic hit, is the sudden relief from emotional pressure. Did you imagine that there could be emotions in heaven? Emotions are closely tied to ego games. Check your emotions at the door to paradise.

Everyone else is permitted to have what they want, express their love as they please, without fear of harassment, ostracism, persecution or even the law. Even emotionally abusive, adulterous relationships are often tolerated, despite the harm they cause others. In our progressive, permissive society, all these harmful, unhealthy types of 'love' are allowed - but not ours.

All it takes for generosity to flow is awareness. By actively pursuing awareness and knowledge, we can make choices that cause less harm and greater good to others in the global community of our shared earth.

Can you hold a red-hot iron rod in your hand merely because some one wants you to do so? Then, will it be right on your part to ask others to do the same thing just to satisfy your desires? If you cannot tolerate infliction of pain on your body or mind by others' words and actions, what right have you to do the same to others through your words and deeds? Do unto others as you would like to be done by. Injury or violence done by you to any life in any form, animal or human, is as harmful as it would e if caused to your own self.

Reinvent yourself. Over and over again. Plant new wildflowers into your spirit. Set a wildfire inside yourself and then regrow. Take the wildest thing about you and nurture it till it blossoms. Tend to the sea that resides inside your heart and listen to its storms, wash you anew. How else will you let go of everything that causes you such terrible harm if you are still living inside the old you, the person who was so damaged by it all?

Male domination, and the low and stigmatised status of women, cause teenage girls to engage in punishment of their bodies through eating disorders and self-mutilation. There is increasing evidence that woman-hating Western cultures are toxic to girls and very harmful to their mental health. It is, perhaps, not surprising, therefore, that there seem to be some girls baling out and seeking to upgrade their status.

As it devises its own system, the Qur’an takes pains to explain its reasoning. For example, the admonition against indulging in alcohol and gambling is justified by the “immense social harm” both can cause, especially the ripple effect of damage to others via drunken violence and crippling debt (addicts in Arabia often sold their own children into slavery to repay debts).

The World has a First Cause, which may be regarded as the Mother of the World. When one has found the Mother, one can know the Child. Knowing the Child and still keeping the Mother, to the end of his days he shall suffer no harm.

Beware! Abstain from shedding blood without a valid cause. There is nothing more harmful than this which brings about one’s ruin. The blood that is willfully shed shortens the life of a state. On the Day of Judgement it is this crime for which one will have to answer first. So, beware! Do not wish to build the strength of your state on blood for, it is this blood which ultimately weakens the state and passes it into other hands. Before me and my God no excuse for willful killing can be entertained.

I said, you'll have to prove that I ran into you on purpose. That I meant to cause you harm. And besides, I checked with you at the time---" "Emma." "---and you said you didn't have injuries---" "EM-MA" "Did you hear me, Galen?" I turn around and yell at the remaining spectators in the hall as the bell rings. "CHLOE IS DEAD!

Listen...You could spend a lifetime trying to understand the works of evil men. Their joys are not ours. They love to inflict pain, create suffering, cause harm and death. It empowers them, for beneath the skin they are empty and worthless.

Those who boggle at strong language are cowards, because it is real life which is shocking them, and weaklings like that are the very people who cause most harm to culture and character. They would like to see the nation grow up into a group of over-sensitive little people--masturbators of false culture...

So let us reflect on what is truly of value in life, what gives meaning to our lives, and set our priorities on the basis of that. The purpose of our life needs to be positive. We weren't born with the purpose of causing trouble, harming others. For our life to be of value, I think we must develop basic good human qualities-warmth, kindness, compassion. Then our life becomes meaningful and more peaceful-happier.

Government” itself does no harm, because it is a fictional entity. But the belief in “government” – the notion that some people actually have the moral right to rule over others – has caused immeasurable pain and suffering, injustice and oppression, enslavement and death.

Here is another truth about wintering: you’ll find wisdom in your winter, and once it’s over, it’s your responsibility to pass it on. And in return, it’s our responsibility to listen to those who have wintered before us. It’s an exchange of gifts in which nobody loses out. This may involve the breaking of a lifelong habit, one passed down carefully through generations: that of looking at other people’s misfortunes and feeling certain that they brought them upon themselves in a way that you never would. This isn’t just an unkind attitude. It does us harm, because it keeps us from learning that disasters do indeed happen and how we can adapt when they do. It stops us from reaching out to those who are suffering. And when our own disaster comes, it forces us into a humiliated retreat, as we try to hunt down mistakes that we never made in the first place or wrongheaded attitudes that we never held. Either that, or we become certain that there must be someone out there we can blame. Watching winter and really listening to its messages, we learn that effect is often disproportionate to cause; that tiny mistakes can lead to huge disasters; that life is often bloody unfair, but it carries on happening with or without our consent. We learn to look more kindly on other people’s crises, because they are so often portents of our own future.

When a person is so irresponsible and self-centered that they can’t look out for the basic needs of their own family and they actually cause irreparable harm to their own children, that’s totally unacceptable. And when they treat other people like they exist only to serve them, that’s not only rude and offensive, it’s completely wrong. No one on this earth should be allowed to step on other people just to build themselves up.

Consult your resentment. It’s a revelatory emotion, for all its pathology. It’s part of an evil triad: arrogance, deceit, and resentment. Nothing causes more harm than this underworld Trinity. But resentment always means one of two things. Either the resentful person is immature, in which case he or she should shut up, quit whining, and get on with it, or there is tyranny afoot—in which case the person subjugated has a moral obligation to speak up. Why? Because the consequence of remaining silent is worse. Of course, it’s easier in the moment to stay silent and avoid conflict. But in the long term, that’s deadly. When you have something to say, silence is a lie—and tyranny feeds on lies. When should you push back against oppression, despite the danger? When you start nursing secret fantasies of revenge; when your life is being poisoned and your imagination fills with the wish to devour and destroy.

I atone in my heart for the mistakes I have made: the recklessness and irresponsibility, the laziness and dishonesty, the harm I have caused to myself or others. I pray for those who I may have hurt, and ask that they be healed of any pain I might have caused them. I vow to be a better person now, that I might rise where before I had fallen, and shine where I had dwelled in darkness.

From this I conclude that the best education for the situations of actual life consists of the experience we acquire from the study of serious history. For it is history alone which without causing us harm enables us to judge what is the best course in any situation or circumstance.

Your mind is an instrument, a tool. It is there to be used for a specific task, and when the task is completed, you lay it down. As it is, I would say about 80 to 90 percent of most people’s thinking is not only repetitive and useless, but because of its dysfunctional and often negative nature, much of it is also harmful. Observe your mind and you will find this to be true. It causes a serious leakage of vital energy. This kind of compulsive thinking is actually an addiction. What characterizes an addiction? Quite simply this: you no longer feel that you have the choice to stop. It seems stronger than you. It also gives you a false sense of pleasure, pleasure that invariably turns into pain.

We need to ask God for forgiveness and do all we can to correct whatever harm our actions may have caused. Repentance means a change of mind and heart—we stop doing things that are wrong, and we start doing things that are right. It brings us a fresh attitude toward God, oneself, and life in general.

You can’t trauma-proof life, and you can’t hurt-proof your relationships. You have to accept you will cause harm to yourself and others. But you can also fuck up, really badly, and not learn anything from it except that you fucked up. It’s the same with oppression. You don’t gain any special knowledge from being marginalized. But you do gain something from stepping outside your hurt and examining the scaffolding of your oppression.

At the highest levels of the medical cartel, vaccines are a top priority because they cause a weakening of the immune system. I know that may be hard to accept, but its true. The medical cartel, at the highest level, is not out to help people, it is out to harm them, to weaken them. To kill them. At one point in my career, I had a long conversation with a man who occupied a high government position in an African nation. He told me that he was well aware of this. He told me that WHO is a front for these depopulation interests

The inward man is faced with a new and often dramatic task: He must come to terms with the inner tremendum. Since the God 'out there' or 'up there' is more or less dissolved in the many secular structures, the God within asks attention as never before. And just as the God outside could be experienced not only as a loving father but also as a horrible demon, the God within can be not only the source of a new creative life but also the cause of a chaotic confusion. The greatest complaint of the Spanish mystics St. Teresa of Avila and St. John of the Cross was that they lacked a spiritual guide to lead them along the right paths and enable them to distinguish between creative and destructive spirits. We hardly need emphasize how dangerous the experimentation with the interior life can be. Drugs as well as different concentration practices and withdrawal into the self often do more harm than good. On the other hand it also is becoming obvious that those who avoid the painful encounter with the unseen are doomed to live a supercilious, boring and superficial life.

You will need all of those skills to move forward, affirming this earth, our ethical obligations to live among those who are invariably different from ourselves, to demand recognition for our histories and our struggles at the same time that we lend that to others, to live our passions without causing harm to others, and to know the difference between raw prejudice and distortion, and sound critical judgment. The first step towards nonviolence, which is surely an absolute obligation we all bear, is to begin to think critically, and to ask others to do the same.

This is not to offer a general recommendation of suicide. Suicide, like death from other causes, makes the lives of those who are bereaved much worse. Rushing into one’s own suicide can have profound negative impact on the lives of those close to one. Although an Epicurean may be committed to not caring about what happens after his death, it is still the case that the bereaved suffer a harm even if the deceased does not. That suicide harms those who are thereby bereaved is part of the tragedy of coming into existence. We find ourselves in a kind of trap. We have already come into existence. To end our existence causes immense pain to those we love and for whom we care. Potential procreators would do well to consider this trap they lay when they produce offspring.

First, however, I must deal with the matter of Jesus, the so-called savior, who not long ago taught new doctrines and was thought to be a son of God. This savior, I shall attempt to show, deceived many and caused them to accept a form of belief harmful to the well-being of mankind. Taking its root in the lower classes, the religion continues to spread among the vulgar: nay, one can even say it spreads because of its vulgarity and the illiteracy of its adherents. And while there are a few moderate, reasonable, and intelligent people who interpret its beliefs allegorically, yet it thrives in its purer form among the ignorant.

As long as [man] does not convert it into action, it does not matter how much he thinks about this new repentance... Wallow in it... Write a book about it; that is often an excellent way of sterilising the seeds which [Heavenly Father] plants in a human soul... Do anything but act. No amount of piety in his imagination and affections will harm [the cause of evil] if [it is kept] out of his will... The more often he feels without acting, the less he will ever be able to act, and, in the long run, the less he will be able to feel.

Voters, activists, and political leaders of the present day are in the position of medieval doctors. They hold simple, prescientific theories about the workings of society and the causes of social problems, from which they derive a variety of remedies – almost all of which prove either ineffectual or harmful. Society is a complex mechanism whose repair, if possible at all, would require a precise and detailed understanding of a kind that no one today possesses. Unsatisfying as it may seem, the wisest course for political agents is often simply to stop trying to solve society’s problems.

Astrology is the study of man’s response to planetary stimuli. The stars have no conscious benevolence or animosity; they merely send forth positive and negative radiations. Of themselves, these do not help or harm humanity, but offer a lawful channel for the outward operation of cause-effect equilibriums which each man has set into motion in the past. “A child is born on that day and at that hour when the celestial rays are in mathematical harmony with his individual karma. His horoscope is a challenging portrait, revealing his unalterable past and its probable future results. But the natal chart can be rightly interpreted only by men of intuitive wisdom: these are few.

Don’t put people, or anything else, on pedestals, not even your children. Avoid global labels such as genius or weirdo. Realize those closest get the benefit of the doubt and so do the most beautiful and radiant among us. Know the halo effect causes you to see a nice person as temporarily angry and an angry person as temporarily nice. Know that one good quality, or a memory of several, can keep in your life people who may be doing you more harm than good. Pay attention to the fact that when someone seems nice and upbeat, the words coming out of his or her mouth will change in meaning, and if that same person were depressive, arrogant, or foul in some other way, your perceptions of those same exact words would change along with the person’s other features.

The most dangerous extremists know how to dress up their childish values in the language of transaction or universal principle. A right-wing extremist will claim she desires "freedom" above all else...But what she really means is that she wants freedom from having to deal with any values that do not map unto her own...A leftie extremist will say that he wants "equality" for all, but what he really means is that he never wants anyone to feel pain, to feel harmed, or to feel inferior. He doesn't want anyone to have to face moral gaps, ever. And he's willing to cause pain and adversity to others in the name of eliminating these moral gaps.

What about the lame, the sick and the destitute?” Is an often-voiced question. Most other countries in the world have attempted to use the power of government to meet this need. Yet, in every case, the improvement has been marginal at best and has resulted in the long run creating more misery, more poverty, and certainly less freedom than when government first stepped in. Most of the major ills of the world have been caused by well-meaning people who ignored the principle of individual freedom, except as applied to themselves, and were obsessed with fanatical zeal to improve the lot of man kind-in-the-mass through some pet formula of their own… The harm dome by ordinary criminals, murderers, gangsters, and thieves is negligible in comparison with the agony inflicted upon human beings by the professional ‘do-gooder,’ who attempt to set themselves up as gods on earth and who would ruthlessly force their views on all others—with the abiding assurance that the end justifies the means.”(The Proper Role of Government, Ezra T. Benson)

Both the veil and makeup are often seen as voluntary behaviours by women, taken up by choice and to express agency. But in both cases there is considerable evidence of the pressures arising from male dominance that cause the behaviours. For instance, the historian of commerce Kathy Peiss suggests that the beauty products industry took off in the USA in the 1920s/1930s because this was a time when women were entering the public world of offices and other workplaces (Peiss, 1998). She sees women as having made themselves up as a sign of their new freedom. But there is another explanation. Feminist commentators on the readoption of the veil by women in Muslim countries in the late twentieth century have suggested that women feel safer and freer to engage in occupations and movement in the public world through covering up (Abu-Odeh, 1995). It could be that the wearing of makeup signifies that women have no automatic right to venture out in public in the west on equal grounds with men. Makeup, like the veil, ensures that they are masked and not having the effrontery to show themselves as the real and equal citizens that they should be in theory. Makeup and the veil may both reveal women’s lack of entitlement.

Patience is the specific antidote to anger and hatred. It is an attitude of accepting both the harm caused by others and the pains and discomforts found in life instead of angrily retaliating against them. Only in the calm afforded by patient acceptance is one able to clearly discern the nature of the situation and proceed to deal with it realistically. Once the mind becomes distorted and disturbed with anger, any possibility of objectivity is lost. One consequently embarks upon a course of action grounded in misconception that inevitably leads to a heightening of the initial conflict rather than its resolution.

Your relationship with your brother will be, in many ways, the most complex and bewildering of all the interpersonal connections you will form. An older brother is both authority and peer, friend and bitter enemy, partner and rival, and will play these contradictory roles to varying degrees throughout your life. At this point the rivalry is most prominent, owing to the difference in age and the resentment your brother feels toward you monopolizing your mother's attention. Try to remember, in the face of the poor treatment you receive at his hands, that more than a pure desire to cause you harm or pain, this is an effort on his part to win back some of that attention, even if it's only through being scolded and punished.

You can be a rich person alone. You can be a smart person alone. But you cannot be a complete person alone. For that you must be part of, and rooted in, an olive grove. This truth was once beautifully conveyed by Rabbi Harold S. Kushner in his interpretation of a scene from Gabriel García Márquez’s classic novel One Hundred Years of Solitude: Márquez tells of a village where people were afflicted with a strange plague of forgetfulness, a kind of contagious amnesia. Starting with the oldest inhabitants and working its way through the population, the plague causes people to forget the names of even the most common everyday objects. One young man, still unaffected, tries to limit the damage by putting labels on everything. “This is a table,” “This is a window,” “This is a cow; it has to be milked every morning.” And at the entrance to the town, on the main road, he puts up two large signs. One reads “The name of our village is Macondo,” and the larger one reads “God exists.” The message I get from that story is that we can, and probably will, forget most of what we have learned in life—the math, the history, the chemical formulas, the address and phone number of the first house we lived in when we got married—and all that forgetting will do us no harm. But if we forget whom we belong to, and if we forget that there is a God, something profoundly human in us will be lost.

The more a man is imbued with the ordered regularity of all events the firmer becomes his conviction that there is no room left by the side of this ordered regularity for causes of a different nature. For him neither the rule of human nor the rule of divine will exist as an independent cause of natural events. To be sure, the doctrine of a personal God interfering with the natural events could never be refuted, in the real sense, by science, for this doctrine can always take refuge in those domains in which scientific knowledge has not yet been able to set foot. But I am persuaded that such behavior on the part of the representatives of religion would not only be unworthy but also fatal. For a doctrine which is able to maintain itself not in clear light but only in the dark, will of necessity lose its effect on mankind, with incalculable harm to human progress. - Science and Religion (1941)

Fulfilled desires, like pleasures (even of the intrinsic kind), are states of achievement rather than default states. For instance, one has to work at satiating oneself, while hunger comes naturally. After one has eaten or taken liquid, bowel and bladder discomfort ensues quite naturally and we have to seek relief. One has to seek out pleasurable sensations, in the absence of which blandness comes naturally. The upshot of this is that we must continually work at keeping suffering (including tedium) at bay, and we can do so only imperfectly. Dissatisfaction does and must pervade life. There are moments, perhaps even periods, of satisfaction, but they occur against a background of dissatisfied striving. Pollyannaism may cause most people to blur out this background, but it remains there.

One of the causes of unhappiness among intellectuals in the present day is that so many of them, especially those whose skill is literary, find no opportunity for the independent exercise of their talents, but have to hire themselves out to rich corporations directed by Philistines, who insist upon their producing what they themselves regard as pernicious nonsense. If you were to inquire among journalists in either England or America whether they believed in the policy of the newspaper for which they worked, you would find, I believe, that only a small minority do so; the rest, for the sake of a livelihood, prostitute their skill to purposes which they believe to be harmful. Such work cannot bring any real satisfaction, and in the course of reconciling himself to the doing of it, a man has to make himself so cynical that he can no longer derive whole-hearted satisfaction from anything whatever. I cannot condemn men who undertake work of this sort, since starvation is too serious an alternative, but I think that where it is possible to do work that is satisfactory to man’s constructive impulses without entirely starving, he will be well advised from the point of view of his own happiness if he chooses it in preference to work much more highly paid but not seeming to him worth doing on its own account. Without self-respect genuine happiness is scarcely possible. And the man who is ashamed of his work can hardly achieve self-respect.

The important question isn't how to keep bad physicians from harming patient; it's how to keep good physicians from harming patients. Medical malpractice suits are a remarkably ineffective remedy. (In reference to a Harvard Medical Practice Study)... fewer than 2 percent of the patients who had received substandard care ever filed suit. Conversely, only a small minority among patients who did sue had in fact been victims of negligent care. And a patient's likelihood of winning a suit depended primarily on how poor his or her outcome was, regardless of whether that outcome was caused by disease or unavoidable risks of care. The deeper problem with medical malpractice is that by demonizing errors they prevent doctors from acknowledging & discussing them publicly. The tort system makes adversaries of patient & physician, and pushes each other to offer a heavily slanted version of events.

This is how it actually works. There has to be some kind of respect for the jitters, some understanding of how our emotions have the power to run us around in circles. That understanding helps us discover how we increase our pain, how we increase our confusion, how we cause harm to ourselves. Because we have basic goodness, basic wisdom, basic intelligence, we can stop harming ourselves and harming others. Because of mindfulness, we see things when they arise. Because of our understanding, we don’t buy into the chain reaction that makes things grow from minute to expansive. We leave things minute. They stay tiny. They don’t keep expanding into World War III or domestic violence. It all comes through learning to pause for a moment, learning not to just impulsively do the same thing again and again. It’s a transformative experience to simply pause instead of immediately filling up the space. By waiting, we begin to connect with fundamental restlessness as well as fundamental spaciousness.

It is not the case that one can create new people on the assumption that if they are not pleased to have come into existence they can simply kill themselves. Once somebody has come into existence and attachments with that person have been formed, suicide can cause the kind of pain that makes the pain of childlessness mild by comparison. Somebody contemplating suicide knows (or should know) this. This places an important obstacle in the way of suicide. One’s life may be bad, but one must consider what affect ending it would have on one’s family and friends. There will be times when life has become so bad that it is unreasonable for the interests of the loved ones in having the person alive to outweigh that person’s interests in ceasing to exist. When this is true will depend in part on particular features of the person for whom continued life is a burden. Different people are able to bear different magnitudes of burden. It may even be indecent for family members to expect that person to continue living. On other occasions one’s life may be bad but not so bad as to warrant killing oneself and thereby making the lives of one’s family and friends still much worse than they already are.

(...) Some fairy lore makes a clear division between good and wicked types of fairies — between those who are friendly to mankind, and those who seek to cause us harm. In Scottish tales, good fairies make up the Seelie Court, which means the Blessed Court, while bad fairies congregate in the Unseelie Court, ruled by the dark queen Nicnivin. In old Norse myth, the Liosálfar (Light Elves) are regal, compassionate creatures who live in the sky in the realm of Alfheim, while the Döckálfar (the Dark Elves) live underground and are greatly feared. Yet in other traditions, a fairy can be good or bad, depending on the circumstance or on the fairy's whim. They are often portrayed as amoral beings, rather than as immoral ones, who simply have little comprehension of human notions of right and wrong. The great English folklorist Katherine Briggs tended to avoid the "good" and "bad" division, preferring the categorizations of Solitary and Trooping Fairies instead. (...)

DUMBLEDORE: No. I was protecting you. I did not want to hurt you . . . DUMBLEDORE attempts to reach out of the portrait — but he can’t. He begins to cry but tries to hide it. But I had to meet you in the end . . . eleven years old, and you were so brave. So good. You walked uncomplainingly along the path that had been laid at your feet. Of course I loved you . . . and I knew that it would happen all over again . . . that where I loved, I would cause irreparable damage. I am no fit person to love . . . I have never loved without causing harm. A beat. HARRY: You would have hurt me less if you had told me this then. DUMBLEDORE (openly weeping now): I was blind. That is what love does. I couldn’t see that you needed to hear that this closed-up, tricky, dangerous old man . . . loved you. A pause. The two men are overcome with emotion. HARRY: It isn’t true that I never complained. DUMBLEDORE: Harry, there is never a perfect answer in this messy, emotional world. Perfection is beyond the reach of humankind, beyond the reach of magic. In every shining moment of happiness is that drop of poison: the knowledge that pain will come again. Be honest to those you love, show your pain. To suffer is as human as to breathe.

Dearest Mac, I love you. I will always love you. But I can live with you no longer. I've tried to be strong for you, for three years I have tried. I have failed. You tried to remake me in your image, dear Mac, and I tried to be what you wanted, but I no longer can. I am sorry. I want to write that my heart is breaking, but it is not. It broke some time ago, and I have just now realised that I can leave me heartbreak behind and go on. The decision to live without you was a painful one and not lightly made. I realise you can legally cause me much harm for taking this step, and I ask you, for the love we once shared, not to. It could be that I will not need to leave forever, but I know that I need time apart, alone, to heal. You have explained that you sometimes leave me for my own good, so I will have a chance to recover from life with you. Now I am doing the same, leaving so that both of us have a chance to breath, a chance to cool. Living with you is like being with a shooting star, one that burns so brightly that it scorches me. And I am watching the star burn out. In the end, Mac, I fear there will be nothing left of you. I know you will be angry when you read this, because you can grow so angry! But when you stop being angry, you will realize that my decision is sound. Together, we are destroying each other. Apart, I can remember my love for you. But you are burning me. You have exhausted me, and I have nothing left to give. Ian has agreed to bring this letter to you, and he will inform me of what steps you decide to take. I trust Ian to help us through. Please do not try to seek me yourself. I love you, Mac. I will always love you. Please be well. Isabella

There are some who are still weak in faith, who ought to be instructed, and who would gladly believe as we do. But their ignorance prevents them...we must bear patiently with these people and not use our liberty; since it brings to peril or harm to body or soul...but if we use our liberty unnecessarily, and deliberately cause offense to our neighbor, we drive away the very one who in time would come to our faith. Thus St. Paul circumcised Timothy (Acts 16:3) because simple minded Jews had taken offense; he thought: what harm can it do, since they are offended because of ignorance? But when, in Antioch, they insisted that he out and must circumcise Titus (Gal. 2:3) Paul withstood them all and to spite them refused to have Titus circumcised... He did the same when St. Peter...it happened in this way: when Peter was with the Gentiles he ate pork and sausages with them, but when the Jews came in, he abstained from this food and did not eat as he did before. Then the Gentiles who had become Christians though: Alas! we, too, must be like the Jews, eat no pork, and live according to the law of Moses. But when Paul learned that they were acting to the injury of evangelical freedom, he reproved Peter publicly and read him an apostolic lecture, saying: "If you, though a Jew, live like a Gentile, how can you compel the Gentiles to live like Jews?" (Gal. 2:14). Thus we, too, should order our lives and use our liberty at the proper time, so that Christian liberty may suffer no injury, and no offense be given to our weak brothers and sisters who are still without the knowledge of this liberty.

1. Myth: Without God, life has no meaning. There are 1.2 billion Chinese who have no predominant religion, and 1 billion people in India who are predominantly Hindu. And 65% of Japan's 127 million people claim to be non-believers. It is laughable to suggest that none of these billions of people are leading meaningful lives. 2. Myth: Prayer works. Studies have now shown that inter-cessionary prayer has no effect whatsoever of the health or well-being of the subject. 3. Myth: Atheists are immoral. There are hundreds of millions of non-believers on the planet living normal, decent, moral lives. They love their children, care about others, obey laws, and try to keep from doing harm to others just like everyone else. In fact, in predominantly non-believing countries such as in northern Europe, measures of societal health such as life expectancy at birth, adult literacy, per capita income, education, homicide, suicide, gender equality, and political coercion are better than they are in believing societies. 4. Myth: Belief in God is compatible with science. In the past, every supernatural or paranormal explanation of phenomena that humans believed turned out to be mistaken; science has always found a physical explanation that revealed that the supernatural view was a myth. Modern organisms evolved from lower life forms, they weren't created 6,000 years ago in the finished state. Fever is not caused by demon possession. Bad weather is not the wrath of angry gods. Miracle claims have turned out to be mistakes, frauds, or deceptions. We have every reason to conclude that science will continue to undermine the superstitious worldview of religion. 5. Myth: We have immortal souls that survive death. We have mountains of evidence that makes it clear that our consciousness, our beliefs, our desires, our thoughts all depend upon the proper functioning of our brains our nervous systems to exist. So when the brain dies, all of these things that we identify with the soul also cease to exist. Despite the fact that billions of people have lived and died on this planet, we do not have a single credible case of someone's soul, or consciousness, or personality continuing to exist despite the demise of their bodies. 6. Myth: If there is no God, everything is permitted. Consider the billions of people in China, India, and Japan above. If this claim was true, none of them would be decent moral people. So Ghandi, the Buddha, and Confucius, to name only a few were not moral people on this view. 7. Myth: Believing in God is not a cause of evil. The examples of cases where it was someone's belief in God that was the justification for their evils on humankind are too numerous to mention. 8. Myth: God explains the origins of the universe. All of the questions that allegedly plague non-God attempts to explain our origins still apply to the faux explanation of God. The suggestion that God created everything does not make it any clearer to us where it all came from, how he created it, why he created it, where it is all going. In fact, it raises even more difficult mysteries: how did God, operating outside the confines of space, time, and natural law 'create' or 'build' a universe that has physical laws? We have no precedent and maybe no hope of answering or understanding such a possibility. What does it mean to say that some disembodied, spiritual being who knows everything and has all power, 'loves' us, or has thoughts, or goals, or plans? 9. Myth: There's no harm in believing in God. Religious views inform voting, how they raise their children, what they think is moral and immoral, what laws and legislation they pass, who they are friends and enemies with, what companies they invest in, where they donate to charities, who they approve and disapprove of, who they are willing to kill or tolerate, what crimes they are willing to commit, and which wars they are willing to fight.

There is nothing extreme about ethical veganism. What is extreme is eating decomposing flesh and animal secretions. What is extreme is that we regard some animals as members of our family while, at the same time, we stick forks into the corpses of other animals. What is extreme is thinking that it is morally acceptable to inflict suffering and death on other sentient creatures simply because we enjoy the taste of animal products or because we like the look of clothes made from animals. What is extreme is that we say that we recognize that “unnecessary” suffering and death cannot be morally justified and then we proceed to engage in exploitation on a daily basis that is completely unnecessary. What is extreme is pretending to embrace peace while we make violence, suffering, torture and death a daily part of our lives. What is extreme is that we excoriate people like Michael Vick, Mary Bale and Sarah Palin as villains while we continue to eat, use, and consume animal products. What is extreme is that we say that we care about animals and that we believe that they are members of the moral community, but we sponsor, support, encourage and promote “happy” meat/dairy labeling schemes. (see 1, 2, 3) What is extreme is not eating flesh but continuing to consume dairy when there is absolutely no rational distinction between meat and dairy (or other animal products). There is as much suffering and death in dairy, eggs, etc., as there is in meat. What is extreme is that we are consuming a diet that is causing disease and resulting in ecological disaster. What is extreme is that we encourage our children to love animals at the same time that we teach them those that they love can also be those whom they harm. We teach our children that love is consistent with commodification. That is truly extreme—and very sad. What is extreme is the fantasy that we will ever find our moral compass with respect to animals as long as they are on our plates and our tables, on our backs, and on our feet. No, ethical veganism is not extreme. But there are many other things that we do not even pay attention to that are extreme. If you are not vegan, go vegan. It’s easy; it’s better for your health and for the planet. But, most important, it’s the morally right thing to do.

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