Deprived Motivational Quotes

We love being mentally strong, but we hate situations that allow us to put our mental strength to good use.

The psyche cannot tolerate a vacuum of love. In the severely abused or deprived child, pain, dis-ease, and violance rush in to fill the void. In the average person in our culture, who has been only "normally" deprived of touch, anxiety and an insatiable hunger for posessions replace the missing eros. The child lacking a sense of welcome, joyous belonging, gratuitous security, will learn to hoard the limited supply of affection. According to the law of psychic compensation, not being held leads to holding on, grasping, addiction, posessiveness. Gradually, things replace people as a source of pleasure and security. When the gift of belonging with is denied, the child learns that love means belongin to. To the degree we are arrested at this stage of development, the needy child will dominate our motivations. Other people and things (and there is fundamentally no difference) will be seen as existing solely for the purpose of "my" survival and satisfaction. "Mine" will become the most important word.

With true love, you can move mountains, make unusual sacrifices, live a life of deprivations and still be happy.

mam Mawlud says that abandoning a good act out of fear of ostentation (رياء) is worse than engaging in ostentation itself. A person should not abandon, for example, going to the mosque because he fears ostentation as the motive. One should not submit to an irrational fear that is perhaps inspired by evil whisperings, and thus deprive himself of the blessing of congregational prayer in a mosque. It is better to continue with one's good deeds and to continue to keep one's intentions pure and sincere

World seems like a void of silence every time footsteps are deprived of dancing shoes.

Every hardship has a reason and every deprivation a purpose, if you look through eyes of insight.

When you decide that you need to lose twenty pounds because you are disgusting at this weight or that you need to meditate every day or go to church on Sundays because you will go to hell if you don’t, you are making life decisions while you are being whipped with chains. The Voice-induced decisions—those made from shame and force, guilt or deprivation, cannot be trusted. They do not last because they are based on fear of consequences instead of longing for truth. Instead, ask yourself what you love. Without fear of consequences, without force or shame or guilt. What motivates you to be kind, to take care of your body, your spirit, others, the earth? Trust the longing, trust the love that can be translated into action without the threat of punishment. Trust that you will not destroy what matters most. Give yourself that much.

I see affect or feeling as the primary innate biological motivating mechanism, more urgent than drive deprivation and pleasure and more urgent than physical pain. He goes on to say that without feeling, nothing matters, and with feeling, anything can matter.

vast majority of challenging kids already know how we want them to behave. They know they’re supposed to do what they’re told. They know they’re not supposed to disrupt the learning of their classmates or run out of the school when they’re upset or embarrassed. And they know they’re not supposed to hit people, swear, or call out in class. So they don’t need us to put lots of effort into teaching them how we want them to behave. And while this may be hard to believe, most challenging kids already want to behave the right way. They don’t need us to continue giving them stickers, depriving them of recess, or suspending them from school; they’re already motivated. They need something else from us.

Never deprive yourself of an opportunity to chase your ambitions.

الحرمان يجعل منك إنسان متعطشاً للنجاح أو إنسان خاضعاً و يائس. قدر الملوك

Our love for our country is worth nothing if it deprives us of our sense of humanity, if it destroys positive consensus.

There is no possible fight for someone deprived of an identity, no internal motivation for fighting, since, although I can fight only with others, first I fight for myself.

The bad thing is that most people don`t decide to react before experiencing pain, because options still exist. Only when life deprives us of options do we decide to conquer those unimaginable things.

What if it tempt you toward the flood, my lord, Or to the dreadful summit of the cliff That beetles o'er his base into the sea, And there assume some other horrible form, Which might deprive your sovereignty of reason And draw you into madness? think of it: The very place puts toys of desperation, Without more motive, into every brain That looks so many fathoms to the sea And hears it roar beneath.

What if it tempt you toward the flood, my lord? Or to the dreadful summit of the cliff That beetles o'er his base into the sea, And there assume some other horrible form Which might deprive your sovereignty of reason And draw you into madness? Think of it. [The very place puts toys of desperation, Without more motive, into every brain That looks so many fathoms to the sea And hears it roar beneath.]

A life lived outside of one's giftedness is a complete and utter travesty. It deprives the world of the beauty we each bring to our respective space(s). It leaves us all less fulfilled and enlightened.

The phenomenon of relative deprivation applied to education is called—appropriately enough—the “Big Fish–Little Pond Effect.” The more elite an educational institution is, the worse students feel about their own academic abilities. Students who would be at the top of their class at a good school can easily fall to the bottom of a really good school. Students who would feel that they have mastered a subject at a good school can have the feeling that they are falling farther and farther behind in a really good school. And that feeling—as subjective and ridiculous and irrational as it may be—matters. How you feel about your abilities—your academic “self-concept”—in the context of your classroom shapes your willingness to tackle challenges and finish difficult tasks. It’s a crucial element in your motivation and confidence.

There is a frequent tendency in the presentation of mechaincs to use problems mainly as a vehicle to illustrate theory rather than to develop theory for the purpose of solving problems. When the first view is allowed to predominate, problems tend to become overly idealized and unrelated to engineering with the result that the exercise becomes dull, academic, and uninteresting. This approach deprives the students of valuable experience in formulating problems and thus of discovering the need for and meaning of theory. The second view provides by far the stronger motive for learning theory and leads to a better balance between theory and application. The crucial role played by interest and purpose in providing the strongest possible motive for learning cannot be overemphasized." Glenn Kraige, from Merriam & Kraige's Dynamics text, 7th Edition.

Jeremy Bentham argued that 'even in the best of times the great mass of citizens will most probably possess few resources other than their daily labour and, consequently, be always near indigence'. As long as working man was near indigence, hunger would remain an effective tool to goad him to labour. Bentham argued that an important task of government was to ensure conditions of deprivation, thereby guaranteeing that hunger would [be a constant motivation to work].

The idea of self-denial for the sake of posterity, of practicing present economy for the sake of debtors yet unborn, of planting forests that our descendants may live under their shade … never I suppose, efficiently takes place among publicly recognized motives of exertion. Yet these are not the less our duties; nor is our part fitly sustained upon the earth, unless the range of our intended and deliberate usefulness include, not only the companions but the successors of our pilgrimage. God has lent us the earth for our life; it is a great entail. It belongs as much to those who are to come after us … as to us; we have no right, by anything that we do or neglect, to involve them in unnecessary penalties, or deprive them of benefits which it was in our power to bequeath.

He believed that all people existed behind varying layers of armor which, like the archaeological layers of earth itself, reflected the historical events and turbulence of a lifetime. An individual’s armor that had been developed to resist pain and rejection might also block a capacity for pleasure and achievement, and feelings too deeply trapped might be released only by acts of self-destruction or harm to others. Reich was convinced that sexual deprivation and frustration motivated much of the world’s chaos and warfare.

If the sleep disruption is repeated night after night, the actual measured impairments do not remain constant. Instead, there is an escalating accumulation of sleepiness that produces in adults continuing increases in headaches, gastrointestinal complaints, forgetfulness, reduced concentration, fatigue, emotional ups and downs, difficulty in staying awake during the daytime, irritability, and difficulty awakening. Not only do the adults describe themselves as more sleepy and mentally exhausted, they also feel more stressed. The stress may be a direct consequence of partial sleep deprivation or it may result from the challenge of coping with increasing amounts of daytime sleepiness. Think how hard it would be to concentrate or be motivated if you were struggling every day to stay awake. If children have

Your Skin is not a deprivation, your life is not a defeat, the fact that you call yourself black does not mean that your eyes, soul and brain are black try to whiten yourself. If they blackmail you, whitemail yourself. Don't allow people's opinion to pin you down. Build yourself above the standard of slavery.

Is there anything more ridiculous than a person talking with certitude about the future? Such people devote their energy on creating a better life for themselves – spending their life preparing for life! They are motivated by thoughts of a distant tomorrow; but postponing life is the greatest waste of time; it deprives them of each new day life brings, it steals from the present with the promise of the hereafter. The greatest obstacle to living a full life is having expectations, delaying gratification based on what might happen tomorrow which squanders today. Where do you focus? At what point do you aim? Everything that is to come is steeped in uncertainty; live now!

White vulnerability’ and ‘racial resentment’ are in themselves euphemisms (political correctness is sometimes not a myth, you see, when it comes to refusing to call prejudices what they actually are). Both terms imply that Trump voters’ motivation was legitimate and understandable – they were just vulnerable and resentful. ‘Racial entitlement’ would be a more accurate and less unnecessarily forgiving descriptor. Racial entitlement, rather than economic concerns, made Trump a more attractive proposition for white voters who, in the millennial category, were in fact less likely to be economically deprived than voters who did not support Trump. White non-Hispanics without college degrees making below the median US household income made up only 25 per cent of Trump voters. On the whole, Hillary Clinton lost to Trump among white voters in every single income category, across classes, educations and incomes. He won among poor working-class voters and their wealthy overlords. This was not an economic revolution; it was a white nationalist one.

educators, we have to recognize that we help maintain the achievement gap when we don’t teach advance cognitive skills to students we label as “disadvantaged” because of their language, gender, race, or socioeconomic status. Many children start school with small learning gaps, but as they progress through school, the gap between African American and Latino and White students grows because we don’t teach them how to be independent learners. Based on these labels, we usually do the following (Mean & Knapp, 1991): Underestimate what disadvantaged students are intellectually capable of doing As a result, we postpone more challenging and interesting work until we believe they have mastered “the basics” By focusing only on low-level basics, we deprive students of a meaningful or motivating context for learning and practicing higher order thinking processes

Adam shakes his head. “The point isn’t to forget what happened to us.” “I didn’t mean forget, like, I wouldn’t actually remember what had happened. I just don’t want to be constantly reminded of what I look like now.” “Like Clyde said, eventually you have to accept it.” I shake my head. “That’s not what Clyde said.” “Yeah, but you know as well as I do that that’s what he was getting at.” “Well, now you’ve deprived me of the chance to figure it out myself. I’m going to tell Clyde on you.” “Tattletale,” Adam says, grinning. “Seriously, though, Maisie—acceptance is the key. Acceptance is everything.” “Don’t use your motivational speech stuff on me.” “How do you know I give motivational speeches?” “I Googled you.” “You Googled me?” “Right after we met.” I don’t add that I haven’t looked up any other injuries since I Googled his. “Guess I made quite an impression, huh?”... “Nah,” I answer. “I was just impressed you found a way to parlay your injury into a lucrative career.

Each person must decide for himself what his obligations are to his respective friends, family, and community. Before donating his time and money to those outside his immediate family and close circle of friends, he must decide what he can afford, without depriving those closest to him. When taking these things into consideration he must be certain to include himself among those who mean most to him. He must carefully evaluate the validity of the request and the personality or motives of the person asking it of him.

We could see that our mothers blackmailed us with self-sacrifice, even if we did not know whether or not they might have been great opera stars or toasts of the town if they had not borne us. In our intractable moments we pointed out that we had not asked to be born, or even to go to an expensive school. We knew that they must have had motives of their own for what they did with us and to us. The notion of our parents' self-sacrifice filled us not with gratitude but with confusion and guilt. We wanted them to be happy yet they were sad and deprived and it was our fault.

Fifteen years ago, a business manager from the United States came to Plum Village to visit me. His conscience was troubled because he was the head of a firm that designed atomic bombs. I listened as he expressed his concerns. I knew if I advised him to quit his job, another person would only replace him. If he were to quit, he might help himself, but he would not help his company, society, or country. I urged him to remain the director of his firm, to bring mindfulness into his daily work, and to use his position to communicate his concerns and doubts about the production of atomic bombs. In the Sutra on Happiness, the Buddha says it is great fortune to have an occupation that allows us to be happy, to help others, and to generate compassion and understanding in this world. Those in the helping professions have occupations that give them this wonderful opportunity. Yet many social workers, physicians, and therapists work in a way that does not cultivate their compassion, instead doing their job only to earn money. If the bomb designer practises and does his work with mindfulness, his job can still nourish his compassion and in some way allow him to help others. He can still influence his government and fellow citizens by bringing greater awareness to the situation. He can give the whole nation an opportunity to question the necessity of bomb production. Many people who are wealthy, powerful, and important in business, politics, and entertainment are not happy. They are seeking empty things - wealth, fame, power, sex - and in the process they are destroying themselves and those around them. In Plum Village, we have organised retreats for businesspeople. We see that they have many problems and suffer just as others do, sometimes even more. We see that their wealth allows them to live in comfortable conditions, yet they still suffer a great deal. Some businesspeople, even those who have persuaded themselves that their work is very important, feel empty in their occupation. They provide employment to many people in their factories, newspapers, insurance firms, and supermarket chains, yet their financial success is an empty happiness because it is not motivated by understanding or compassion. Caught up in their small world of profit and loss, they are unaware of the suffering and poverty in the world. When we are not int ouch with this larger reality, we will lack the compassion we need to nourish and guide us to happiness. Once you begin to realise your interconnectedness with others, your interbeing, you begin to see how your actions affect you and all other life. You begin to question your way of living, to look with new eyes at the quality of your relationships and the way you work. You begin to see, 'I have to earn a living, yes, but I want to earn a living mindfully. I want to try to select a vocation not harmful to others and to the natural world, one that does not misuse resources.' Entire companies can also adopt this way of thinking. Companies have the right to pursue economic growth, but not at the expense of other life. They should respect the life and integrity of people, animals, plants and minerals. Do not invest your time or money in companies that deprive others of their lives, that operate in a way that exploits people or animals, and destroys nature. Businesspeople who visit Plum Village often find that getting in touch with the suffering of others and cultivating understanding brings them happiness. They practise like Anathapindika, a successful businessman who lived at the time of the Buddha, who with the practise of mindfulness throughout his life did everything he could to help the poor and sick people in his homeland.

I was troubled to perceive the darkness of their imaginations, and in some pressure of spirit said, "The love of ease and gain are the motives in general of keeping slaves, and men are wont to take hold of weak arguments to support a cause which is unreasonable. I have no interest on either side, save only the interest which I desire to have in the truth I believe liberty is their right, and as I see they are not only deprived of it, but treated in other respects with inhumanity in many places, I believe He who is a refuge for the oppressed will, in his own time, plead their cause, and happy will it be for such as walk in uprightness before him.

This general lack of sleep really got to me. And little can prepare people for how they will react when deprived of it--over multiple days. Everything suffers: concentration, motivation, and performance. All key elements for what we were doing. But it is designed that way. Break you down and find out what you are really made of. Underneath the fluff. I remember during one particular lecture (on the excruciatingly boring topic of the different penetration abilities of different bullets or rounds), looking over to my left and noticing Trucker jabbing his arm with a safety pin every few minutes in an attempt to keep himself awake. The sight cheered me up no end.

The American novel claims to find its unity in reducing man either to elementals or to his external reactions and to his behavior. It does not choose feelings or passions to give a detailed description of, such as we find in classic French novels. It rejects analysis and the search for a fundamental psychological motive that could explain and recapitulate the behavior of a character. This is why the unity of this novel form is only the unity of the flash of recognition. Its technique consists in describing men by their outside appearances, in their most casual actions, of reproducing, without comment, everything they say down to their repetitions, and finally by acting as if men were entirely defined by their daily automatisms. On this mechanical level men, in fact, seem exactly alike, which explains this peculiar universe in which all the characters appear interchangeable, even down to their physical peculiarities. This technique is called realistic only owing to a misapprehension. In addition to the fact that realism in art is, as we shall see, an incomprehensible idea, it is perfectly obvious that this fictitious world is not attempting a reproduction, pure and simple, of reality, but the most arbitrary form of stylization. It is born of a mutilation, and of a voluntary mutilation, performed on reality. The unity thus obtained is a degraded unity, a leveling off of human beings and of the world. It would seem that for these writers it is the inner life that deprives human actions of unity and that tears people away from one another. This is a partially legitimate suspicion. But rebellion, which is one of the sources of the art of fiction, can find satisfaction only in constructing unity on the basis of affirming this interior reality and not of denying it. To deny it totally is to refer oneself to an imaginary man.

Mahabharata states: “What we eat in this life, eats us in the life after death.” We must not forget the chain of karma: Compassion and non-cruelty toward animals are linked morally and spiritually to world peace. Killing an animal for food, even one that we raise ourselves or hunted, is a violent act, which we forget in consuming its flesh. Today, cruelty extends beyond the mass killing of animals to the systematic, anti-life, anti-humane treatment of animals, from the time they are born to the time they are “harvested,” as if they were a cash crop. Animals are deprived of their natural habitat and life cycle for the expediency of the meat industry. Individual killing of animals for food is the first step in the cruelty process. The profit-motivated nature of industrializing animals, as if they are inanimate objects and void of any rights, feelings, or soul is the next step in the expansion of cruelty. The way animals, chicken, and fish are treated today is at a level of cruelty that staggers the imagination. When eating these animals, we take the vibration of this cruelty and death into our consciousness, often without even thinking of what we are bringing into our own bodies and encouraging in our own environment.

It would be a mistake to imagine that drug companies are the only people applying pressure for fast approvals. Patients can also feel they are being deprived of access to drugs, especially if they are desperate. In fact, in the 1980s and 1990s the key public drive for faster approvals came from an alliance forged between drug companies and AIDS activists such as ACT UP. At the time, HIV and AIDS had suddenly appeared out of nowhere, and young, previously healthy gay men were falling ill and dying in terrifying numbers, with no treatment available. We don’t care, they explained, if the drugs that are currently being researched for effectiveness might kill us: we want them, because we’re dying anyway. Losing a couple of months of life because a currently unapproved drug turned out to be dangerous was nothing, compared to a shot at a normal lifespan. In an extreme form, the HIV-positive community was exemplifying the very best motivations that drive people to participate in clinical trials: they were prepared to take a risk, in the hope of finding better treatments for themselves or others like them in the future. To achieve this goal they blocked traffic on Wall Street, marched on the FDA headquarters in Rockville, Maryland, and campaigned tirelessly for faster approvals.

Deprived of my universe, evicted from my room, with my very tenancy of my body jeopardized by the enemies about me, infiltrated to the bone by fever, I was alone and wished I could die. It was then that my grandmother entered the room and, as my shriveled heart expanded, broad vistas of hope opened to me. She was in a tea gown of cotton cambric which she always wore about the house if one of us was ill (because she felt more at home in it, or so she said, always alleging selfish motives for what she did), and which was her nun’s habit, the handmaid’s and night nurse’s tunic in which she would care for us and watch over us. But, unlike the attentions of nuns, handmaids, and night nurses, the kindness they exercise, the excellence we admire in them, and the gratitude we owe them, which have the effect of increasing both our impression of being a stranger to them and the feeling of aloneness that makes us keep to ourselves the unshared burden of our thoughts and our desire to live, I knew with my grandmother that, however overpowering any cause of my sorrow might be, its expression would be met by a sympathy that was even greater, that whatever was in me, my cares, my wishes, would rouse within my grandmother a desire, even stronger than my own, for the protection and betterment of my life; and my thoughts became hers without alteration, passing from my mind to hers without changing medium or person.

No two individuals, it would seem, could be further apart politically than [Eldridge] Cleaver and [George] Wallace. Cleaver, on the one hand, embodies and articulates the rage that has gripped large segments of the black community in recent years. Born of desperation and despair, this rage has produced burnings and lootings in the ghetto as well as a philosophy of black separatism that represents more a withdrawal from an intimidating and unresponsive white society than a positive program for political action. This rage was also the source of Cleaver's influence. He could ride its powerful currents to fame and notoriety--which the mass media were more than willing to heap upon him--but he could not begin to propose a solution to the injustices that had produced it. Indeed, to assuage the anger and frustration in the black community would have threatened his own base of power. Wallace, on the other hand, has often been called the embodiment of white racism and reaction. That he is, but, more precisely, his preeminence was a result of the fear which gripped large sections of the white community throughout the country. The Wallace movement grew to frightening proportions not because of anything that Wallace did but because the politically polarized atmosphere in the country called forth the need for a man who would represent the fears and the very worst instincts of millions of people. While Cleaver and Wallace seem on the surface to be so very different, they are both simply the manifestations of the same social evils. Black rage and burnt-out ghettos are the product of the economic deprivation of Negro Americans; and white fear and the Wallace vote are the result of the economic scarcity that motivates whites, particularly those in the lower middle class, to feel that they must protect the little they have against the rising demands of blacks. The conditions of deprivation and scarcity, and the consequent growth of racial hostility and political polarization, formed the context within which the events of 1968 unfolded.

And all the while everyone who uses his brain knows that Socialism, as a world-system and wholeheartedly applied, is a way out. It would at least ensure our getting enough to eat even if it deprived us of everything else. Indeed, from one point of view, Socialism is such elementary common sense that I am sometimes amazed that it has not established itself already. The world is a raft sailing through space with, potentially, plenty of provisions for everybody; the idea that we must all cooperate and see to it that everyone does his fair share of the work and gets his fair share of the provisions seems so blatantly obvious that one would say that no one could possibly fail to accept it unless he had some corrupt motive for clinging to the present system. Yet the fact that we have got to face is that Socialism is not establishing itself. Instead of going forward, the cause of Socialism is visibly going back. At this moment Socialists almost everywhere are in retreat before the onslaught of Fascism, and events are moving at terrible speed. As I write this the Spanish Fascist forces are bombarding Madrid, and it is quite likely that before the book is printed we shall have another Fascist country to add to the list, not to mention a Fascist control of the Mediterranean which may have the effect of delivering British foreign policy into the hands of Mussolini. I do not, however, want here to discuss the wider political issues. What I am concerned with is the fact that Socialism is losing ground exactly where it ought to be gaining it. With so much in its favour—for every empty belly is an argument for Socialism—the idea of Socialism is less widely accepted than it was ten years ago. The average thinking person nowadays is not merely not a Socialist, he is actively hostile to Socialism. This must be due chiefly to mistaken methods of propaganda. It means that Socialism, in the form of which it is now presented to us, has about it something inherently distasteful—something that drives away the very people who ought to be nocking to its support.

You are a thinker. I am a thinker. We think that all human beings are thinkers. The amazing fact is that we tend to think against artificial intelligence — that various kind of computers or artificial robots can think, but most of us never cast any doubt on human thinking potential in general. If during natural conservation with human any computer or artificial robot could generate human-like responses by using its own ‘brain’ but not ready-form programming language which is antecedently written and included in the brain design and which consequently determine its function and response, then that computer or artificial robot would unquestionably be acknowledged as a thinker as we are. But is it absolutely true that all humans are capable of using their own brain while interpreting various signals and responding them? Indeed, religion or any other ideology is some kind of such program which is written by others and which determines our vision, mind and behavior models, depriving us of a clear and logical thinking. It forces us to see the world with its eyes, to construct our mind as it says and control our behavior as it wants. There can be no freedom, no alternative possibilities. You don’t need to understand its claims, you need only believe them. Whatever is unthinkable and unimaginable for you, is said higher for your understanding, you cannot even criticise what seems to be illogical and absurd for you. The unwritten golden rule of religion and its Holy Scripture is that — whatever you think, you cannot contradict what is written there. You can reconcile what is illogical and absurd in religion with logic and common sense, if it is possible, if not, you should confine your thinking to that illogicality and absurdity, which in turn would make you more and more a muddled thinker. For instance, if it is written there that you should cut head or legs of anyone who dare criticize your religion and your prophet, you should unquestionably believe that it is just and right punishment for him. You can reason in favor of softening that cruel image of your religion by saying that that ‘just and right punishment’ is considered within religious community, but not secular society. However, the absurdity of your vision still remains, because as an advocate of your religion you dream of its spread all over the world, where the cruel and insane claims of your religion would be the norm and standard for everyone. If it is written there that you can sexually exploit any slave girl or woman, especially who doesn’t hold your religious faith or she is an atheist, you should support that sexual violence without any question. After all of them, you would like to be named as a thinker. In my mind, you are a thinker, but a thinker who has got a psychological disorder. It is logical to ask whether all those ‘thinkers’ represent a potential danger for the humanity. I think, yes. However, we are lucky that not all believers would like to penetrate into deeper ‘secrets’ of religion. Many of them believe in God, meditate and balance their spiritual state without getting familiar with what is written in holy scriptures or holding very vague ideas concerning their content. Many believers live a secular life by using their own brain for it. One should love anybody only if he thinks that he should love him/her; if he loves him/her because of God, or religious claims, he can easily kill him/her once because of God, or religious claims, too. I think the grave danger is the last motive which religion cause to arise.

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Motivated by the belief that “[s]ociety must protect itself; as it claims the right to deprive the murderer of his life, so also it may annihilate the hideous serpent of hopeless protoplasm,” official eugenics directed much of its energy toward identifying, representing in monstrous terms, and seeking to control the agglomerate body of America’s and

Let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. Let us fix our eyes on Jesus, the Author and Perfecter of our faith, who for the joy set before Him endured the cross, scorning its shame, and sat down at the right hand of the throne of God' (Hebrews 12:1-2). Jesus was motivated to endure by anticipating the joy of His reward. No amount of hardship and struggle could deprive Him of that anticipation.

Racism has robbed the human race. It’s stolen all the beautiful life experiences that nature wanted to give to us. We have been deprived of experiencing each other's cultures and sincere love. And, it's very sad.

Never deprive your God-given philosophy that could metamorphose your Emotional pressure for competence in saintlike-Glory. There's greatness in all of us that breaths innovatory fire.

In the early 1970s, Csikszentmihalyi conducted an experiment in which he asked people to record all the things they did in their lives that were “noninstrumental”—that is, small activities they undertook not out of obligation or to achieve a particular objective, but because they enjoyed them. Then he issued the following set of instructions: Beginning [morning of target date], when you wake up and until 9:00 PM, we would like you to act in a normal way, doing all the things you have to do, but not doing anything that is “play” or “noninstrumental.” In other words, he and his research team directed participants to scrub their lives of flow. People who liked aspects of their work had to avoid situations that might trigger enjoyment. People who relished demanding physical exercise had to remain sedentary. One woman enjoyed washing dishes because it gave her something constructive to do, along with time to fantasize free of guilt, but could wash dishes only when absolutely necessary. The results were almost immediate. Even at the end of the first day, participants “noticed an increased sluggishness about their behavior.” They began complaining of headaches. Most reported difficulty concentrating, with “thoughts [that] wander round in circles without getting anywhere.” Some felt sleepy, while others were too agitated to sleep. As Csikszentmihalyi wrote, “After just two days of deprivation . . . the general deterioration in mood was so advanced that prolonging the experiment would have been unadvisable.”18

When it comes to taking care of yourself, don't play games! You are valuable, irreplaceable, and no one can take that away from you. Make sure you don't deprive yourself of your needs and wants-you deserve the same love and respect that you give to others.

Don't allow the worries of this world to deprive you from worshipping your Maker.

A well-cultivated mind deprived of physical engagement lacks all semblance of mobility, and may be in grave danger of ill health.

Never deprive yourself of the opportunity to learn and grow.

Never deprive yourself of the necessary time for recuperation and healing.

It is far too easy to become complacent with avoidance of failure, that we deprive ourselves of valuable growth channels.

You may not be where you want to be in life, but you can’t speed up your journey by depriving yourself of the inner peace that flows from being grateful for how far you have come.

The world seems void of silence whenever footsteps are deprived of dancing shoes.

We are all Expressionists part of the time. Sometimes we just want to scream loudly at injustice, or to stand up and be counted. These are noble motives, but any serious revolutionist must often deprive himself of the pleasures of self-expression. He must judge his actions by their ultimate effects on institutions.

Some of the things are not as bad as they say, but they might be bad to you, because they are taking all your time and depriving you In what you would have become.

Working hard is great when it’s motivated by passion and love and enthusiasm. But working hard when it’s motivated by deprivation is not pleasant.

The research seemed to reveal that the depressed individual sees himself as a “loser,” as an inadequate person doomed to frustration, deprivation, humiliation, and failure. Further experiments showed a marked difference between the depressed person’s self-evaluation, expectations, the aspirations on the one hand and his actual achievements—often very striking—on the other. My conclusion was that depression must involve a disturbance in thinking: the depressed person thinks in idiosyncratic and negative ways about himself, his environment, and his future. The pessimistic mental set affects his mood, his motivation, and his relationships with others, and leads to the full spectrum of psychological and physical symptoms typical of depression.

The ethnics caught up in the racial struggies oi the post-war period in Chicago were in the unenviable position of people who had the rules changed on them in mid-game. The Poles who settled Calumet Park as Sobieski Park had created their neighborhood enclaves under certain assumptions, all of which got changed when the environmentalist East Coast WASP internationalist establishment took power in 1941. Not only hadn’t they been informed of the rule change, they were doubly vulnerable because compared to their opponents who were further along on the scale of assimilation, they didn’t have a clear sense of themselves as Poles or Catholics or Americans or “white” people. They also feared the sexual mores of the invading black hordes but could not articulate this fear in polite language. As a result, each attempt to explain their position drove them further beyond the pale of acceptable public discourse. More often than not, the only people who were articulating their position were the American Civil Liberties Union and American Friends Service Committee agents sent into their neighborhoods to spy on them. One AFSC spy reported that fear of intermarriage “caused the intensity of feelings” in Trumbull Park.* Black attempts to use the community swimming pool were similarly seen in a sexual light. The ACLU agent who was paid to infiltrate bars in South Deering reported that the real motivation behind Brown v. Board of Education, the Supreme Court’s landmark 1954 decision mandating desegregation of Southern schools, was to move “niggers into every neighborhood” to intermarry and thereby send the “whole white race . . . downhill.” Deprived of their ethnic designation as Catholic by a Church that was either hostile (as in the case of Catholic intellectuals) or indifferent (as in the case of the bishops and their chancery officials), Chicago ethnics, attempting to be good Americans, chose to become “white” instead, a transformation that not only guaranteed that they would lose their battle in the court of public opinion, but one which also guaranteed that they would go out of existence as well, through the very assimilation process being proposed by their enemies.

healthy transcendence is more horizontal than it is vertical. It’s about confronting the realities of the human condition head-on with equanimity, wisdom, and loving-kindness and harnessing all that we are in the service of realizing the best version of ourself so we can help raise the bar for the whole of humanity.[6] With healthy transcendence, we have done the inner work to integrate our whole self, including our deprivation motivations, so that they no longer rule our actions in the world. We see the world on its own terms, and what we see may be intensely beautiful.

Jennifer Pozner put it in 2010 about another massacre by a woman-hating man: I am sick to death that I have to keep writing some version of this same article or blog post on loop. But I have to, because in all of these cases, gender-based violence lies at the heart of these crimes—and leaving this motivating factor uninvestigated not only deprives the public of the full, accurate picture of the events at hand, but leaves us without the analysis and context needed to understand the violence, recognize warning signs, and take steps to prevent similar massacres in the future.

Would anyone test the memory of human children by throwing them into a swimming pool to see if they remember where to get out? Yet the Morris Water Maze is a standard memory test used every day in hundreds of laboratories that make rats frantically swim in a water tank with high walls until they come upon a submerged platform that saves them. In subsequent trials, the rats need to remember the platform’s location. There is also the Columbia Obstruction Method, in which animals have to cross an electrified grid after varying periods of deprivation, so researchers can see if their drive to reach food or a mate (or for mother rats, their pups) exceeds the fear of a painful shock. Stress is, in fact, a major testing tool. Many labs keep their animals at 85 percent of typical body weight to ensure food motivation.

Those that dream, those that have been dreaming, one day you shall ascend to your place of destiny.Possibilities are limitless even if you face harsh and gloomy moments. Uplift your spirit , hope and works to greater heights and you shall sit on top of unknown heights looking down at the bottom. Do not deprive your self to succeed.

It is what human beings do. We compare ourselves to those in the same situation as ourselves, which means that students in an elite school—except, perhaps, those at the very top of the class—are going to face a burden that they would not face in a less competitive atmosphere. Citizens of happy countries have higher suicide rates than citizens of unhappy countries, because they look at the smiling faces around them and the contrast is too great. Students at “great” schools look at the brilliant students around them, and how do you think they feel? The phenomenon of relative deprivation applied to education is called—appropriately enough—the “Big Fish–Little Pond Effect.” The more elite an educational institution is, the worse students feel about their own academic abilities. Students who would be at the top of their class at a good school can easily fall to the bottom of a really good school. Students who would feel that they have mastered a subject at a good school can have the feeling that they are falling farther and farther behind in a really good school. And that feeling — as subjective and ridiculous and irrational as it may be — matters. How you feel about your abilities — your academic “self-concept” — in the context of your classroom shapes your willingness to tackle challenges and finish difficult tasks. It’s a crucial element in your motivation and confidence.

In aggressively avoiding mistakes, we are depriving ourselves of a fundamental principle of being human.

It was natural given such clear teachings that I readily took the blame for the disastrous situation in which I found myself. My understanding of my religion offered me little solace. Indeed, by encouraging self-blame, it deprived me of a sense of justice...of being the injured one.

Lacking future-set aspirations deprives us of a critical mechanism of motivation.

Why do deprivation, adversity, scarcity, and suffering often produce the best character qualities in us while prosperity, ease, and abundance often produce the worst? There is an invisible pattern in the design of deprivation: deprivation draws out desire. Absence heightens it.

Pride takes innumerable forms but has only one end: self-glorification. That’s the motive and ultimate purpose of pride—to rob God of legitimate glory and to pursue self-glorification, contending for supremacy with Him. The proud person seeks to glorify himself and not God, thereby attempting in effect to deprive God of something only He is worthy to receive. No wonder God opposes pride. No wonder He hates pride. Let that truth sink into your thinking.

There is, in the circumstances of modern life, only one solution to the problem of resentment, and that is social mobility. The worst thing that the state can do is to create those traps – the poverty trap, the welfare trap, the education trap – which deprive people of the motives and the skills to improve their lot, and retain them in a state of permanent discontented dependence on a world that they cannot fully enter. In

My sense of loss and deprivation is debilitating. Could it be that only by understanding our unique self and the spirit that motivates us that we can gain personal insight, understand one another, and subsequently discover our place in the universe?

Work can often have the structure of other autotelic experiences: clear goals, immediate feedback, challenges well matched to our abilities. And when it does, we don’t just enjoy it more, we do it better. That’s why it’s so odd that organizations tolerate work environments that deprive large numbers of people of these experiences. Harvard’s Teresa Amabile, whose groundbreaking work I’ve cited earlier in the book, has also done research that examines the day-to-day motivation levels of people on the job. She has found that the single greatest motivator is “making progress in one’s work.” The days that people make progress are the days they feel most motivated and engaged. By creating conditions for people to make progress, shining a light on that progress, recognizing and celebrating progress, organizations can help their own cause and enrich people’s lives.

Some people will provoke you, just so they can revoke the blessings of God ahead. Do not let them deprive you of your blessings. Forge ahead and forget those who keep pulling you backwards.

Liberty, next to religion, has been the motive of good deeds and the common pretext of crime, from the sowing of the seed at Athens, two thousand four hundred and sixty years ago, until the ripened harvest was gathered by men of our race. It is the delicate fruit of a mature civilisation; and scarcely a century has passed since nations, that knew the meaning of the term, resolved to be free. In every age its progress has been beset by its natural enemies, by ignorance and superstitution, by lust of conquest and by love of ease, by the strong man’s craving for power, and the poor man’s craving for food. During long intervals it has been utterly arrested, when nations were being rescued from barbarism and from the grasp of strangers, and when the perpetual struggle for existence, depriving men of all interest and understanding in politics, has made them eager to sell their birthright for a pottage, and ignorant of the treasure they resigned. At all times sincere friends of freedom have been rare, and its triumphs have been due to minorities, that have prevailed by associating themselves with auxiliaries whose objects often differed from their own; and this association, which is always dangerous, has been sometimes disastrous, by giving to opponents just grounds of opposition, and by kindling dispute over the spoils in the hour of success. No obstacle has been so constant, or so difficult to overcome, as uncertainty and confusion touching the nature of true liberty. If hostile interests have wrought much injury, false ideas have wrought still more; and its advance is recorded in the increase of knowledge, as much as in the improvement of laws. The history of institutions is often a history of deception and illusions; for their virtue depends on the ideas that produce and on the spirit that preserves them, and the form may remain unaltered when the substance has passed away.

Though crime rate down, economy growing, till millions are found deprived and starving, the nation’s leaders are but misaligned— no ifs and buts, but they all must resign! How much more if there is no improvement, the poor pushed to even greater torment. Time to change how leaders are measured out— “Either they free all, or they all ship out!

It is this heightened state that may produce several relatively new phenomena in childhood today. As the clinical psychologist Catherine Steiner-Adair,10 the author of The Big Disconnect: Protecting Childhood and Family Relationships in the Digital Age, observes, the most commonly heard complaint when children are asked to go off-line is “I’m bored.” Confronted with the dazzling possibilities for their attention on a nearby screen, young children quickly become awash with, then accustomed to, and ever so gradually semi-addicted to continuous sensory stimulation. When the constant level of stimulation is taken away, the children respond predictably with a seemingly overwhelming state of boredom. “I’m Bored.” There are different kinds of boredom. There is a natural boredom that is part of the woof of childhood that can often provide children with the impetus to create their own forms of entertainment and just plain fun. This is the boredom that Walter Benjamin described years ago as the “dream bird that hatches the egg of experience.”11 But there may also be an unnatural, culturally induced, new form of boredom that follows too much digital stimulation. This form of boredom may de-animate children in such a fashion as to prevent them from wanting to explore and create real-world experiences for themselves, particularly outside their rooms, houses, and schools. As Steiner-Adair wrote, “If they become addicted to playing on screens,12 children will not know how to move through that fugue state they call boredom, which is often a necessary prelude to creativity.” It would be an intellectual shame to think that in the spirit of giving our children as much as we can through the many creative offerings of the latest, enhanced e-books and technological innovations, we may inadvertently deprive them of the motivation and time necessary to build their own images of what is read and to construct their own imaginative off-line worlds that are the invisible habitats of childhood. Such cautions are neither a matter of nostalgic lament nor an exclusion of the powerful, exciting uses of the child’s imagination fostered by technology. We will return to such uses a little later. Nor should worries over a “lost childhood” be dismissed as a cultural (read Western) luxury. What of the real lost childhoods? one might ask, in which the daily struggle to survive trumps everything else? Those children are never far from my thoughts or my work every day of my life.

An airport is an obstacle course, and because of that it can sour you on the whole notion of travel. By degrees, over the years, the airport experience has become an extreme example of a totalitarian regime at work, making you small and suspect, depriving you of control. Such is the clumsy questioning of motives

If these propositions are sound, there is no antagonism between social and individual interests. That alone is good for "society" which is good for all its members. To ask any number of individuals to sacrifice themselves for "society"—that is, for the rest of the membership—is to deprive them of every motive for wishing to lead a social life. The individual has no need for society, if it does not tend to increase his happiness.