Famous Counseling Quotes

Teams that spend a lot of time learning the tricks of the trade will probably never really learn the trade.

During her time at Miss Porter’s School in Farmington she had often become depressed and was hobbled by fatigue. In 1887, when she was twenty, she wrote in her diary, “Tears come without any provocation. Headache all day.” The school’s headmistress and founder, Sarah Porter, offered therapeutic counsel. “Cheer up,” she told Theodate. “Always be happy.” It did not work. The next year, in March 1888, her parents sent her to Philadelphia, to be examined and cared for by Dr. Silas Weir Mitchell, a physician famous for treating patients, mainly women, suffering from neurasthenia, or nervous exhaustion. Mitchell’s solution for Theodate was his then-famous “Rest Cure,” a period of forced inactivity lasting up to two months. “At first, and in some cases for four or five weeks, I do not permit the patient to sit up or to sew or write or read,” Mitchell wrote, in his book Fat and Blood. “The only action allowed is that needed to clean the teeth.” He forbade some patients from rolling over on their own, insisting they do so only with the help of a nurse. “In such cases I arrange to have the bowels and water passed while lying down, and the patient is lifted on to a lounge at bedtime and sponged, and then lifted back again into the newly-made bed.” For stubborn cases, he reserved mild electrical shock, delivered while the patient was in a filled bathtub. His method reflected his own dim view of women. In his book Wear and Tear; or, Hints for the Overworked, he wrote that women “would do far better if the brain were very lightly tasked.

Can two walk together, unless they are agreed?’ Amos 3:3 ‘Does This Person Belong in your Life?’ A toxic relationship is like a limb with gangrene: unless you amputate it the infection can spread and kill you. Without the courage to cut off what refuses to heal, you’ll end up losing a lot more. Your personal growth - and in some cases your healing - will only be expedited by establishing relationships with the right people. Maybe you’ve heard the story about the scorpion who asked the frog to carry him across the river because he couldn’t swim. ‘I’m afraid you’ll sting me,’ replied the frog. The scorpion smiled reassuringly and said, ‘Of course I won’t. If I did that we’d both drown!’ So the frog agreed, and the scorpion hopped on his back. Wouldn’t you know it: halfway across the river the scorpion stung him! As they began to sink the frog lamented, ‘You promised you wouldn’t sting me. Why’d you do it?’ The scorpion replied, ‘I can’t help it. It’s my nature!’ Until God changes the other person’s nature, they have the power to affect and infect you. For example, when you feel passionately about something but others don’t, it’s like trying to dance a foxtrot with someone who only knows how to waltz. You picked the wrong dance partner! Don’t get tied up with someone who doesn’t share your values and God-given goals. Some issues can be corrected through counselling, prayer, teaching, and leadership. But you can’t teach someone to care; if they don’t care they’ll pollute your environment, kill your productivity, and break your rhythm with constant complaints. That’s why it’s important to pray and ask God, ‘Does this person belong in my life?

And sometimes, even though Dad said Dr. Snow was the best psychologist in the city and a very famous man, Jess thought there were things he didn't know either. "Time heals all wounds," he'd said to them once, his voice so soft and thoughtful he could have been talking to himself. It had seemed a cruel thing to say, though Jess knew he hadn't meant to be unkind. Vida had been really angry with him. "No, it doesn't!" she shouted. "You're wrong! It doesn't!

Christopher’s anti-God campaign was based on a fundamental error reflected in the subtitle of his book: How Religion Poisons Everything. On the contrary, since religion, as practiced, is a human activity, the reverse is true. Human beings poison religion, imposing their prejudices, superstitions, and corruptions onto its rituals and texts, not the other way around. “Pascal Is a Fraud!” When I first became acquainted with Christopher’s crusade, I immediately thought of the seventeenth-century scientist and mathematician, Blaise Pascal. In addition to major contributions to scientific knowledge, Pascal produced exquisite reflections on religious themes: When I consider the short duration of my life, swallowed up in the eternity before and after, the space which I fill, and even can see, engulfed in the infinite immensity of spaces of which I am ignorant and which know me not, I am frightened and astonished at being here rather than there; for there is no reason why here rather than there, why now rather than then. Who has put me here?4 These are the questions that only a religious faith can attempt to answer. There is no science of the why of our existence, no scientific counsel or solace for our human longings, loneliness, and fear. Without a God to make sense of our existence, Pascal wrote, human life is intolerable: This is what I see and what troubles me. I look on all sides, and I see only darkness everywhere. Nature presents to me nothing which is not a matter of doubt and concern. If I saw nothing there that revealed a Divinity, I would come to a negative conclusion; if I saw everywhere the signs of a Creator, I would remain peacefully in faith. But seeing too much to deny and too little to be sure, I am in a state to be pitied. . . .5 To resolve this dilemma, Pascal devised his famous “wager,” which, simply stated, is that since we cannot know whether there is a God or not, it is better to wager that there is one, rather than that there is not.

Fortunate beyond measure… wise and provident in counsel, well-learned in law, history, humanity and divinity. He understood Latin, French, Spanish, Italian, and High and Low-Dutch, besides his native language. He was of quick apprehension, judicious and skillful in nature, elegant in speech, sweet, familiar and affable in behaviour; stern to the obstinate, but calm and meek to the humble. Magnanimous and courageous above all the princes of his days; apt for war but a lover of peace; never puffed up with prosperity nor dismayed at adversity. He was of an exalted, glorious, and truly royal spirit, which never entertained anything vulgar or trivial, as may appear by the most excellent laws which he made, by those two famous jubilees he kept, and by the most honourable Order of the Garter, which he first devised and founded. His recreations were hawking, hunting and fishing, but chiefly he loved the martial exercise of jousts and tournaments. In his buildings he was curious, splendid and magnificent, in bestowing of graces and donations, free and frequent; and to the ingenious and deserving always kind and liberal; devout to God, bountiful to the clergy, gracious to his people, merciful to the poor, true to his word, loving to his friends, terrible to his enemies… In short he had the most virtues and the fewest vices of any prince that ever I read of. He was valiant, just, merciful, temperate, and wise; the best lawgiver, the best friend, the best father, and the best husband in his days.5

Sung was a land which was famous far and wide, simply because it was so often and so richly insulted. However, there was one visitor, more excitable than most, who developed a positive passion for criticizing the place. Unfortunately, the pursuit of this hobby soon lead him to take leave of the truth. This unkind traveler once claimed that the king of Sung, the notable Skan Askander, was a derelict glutton with a monster for a son and a slug for a daughter. This was unkind to the daughter. While she was no great beauty, she was definitely not a slug. After all, slugs do not have arms and legs - and besides, slugs do not grow to that size. There was a grain of truth in the traveler's statement, in as much as the son was a regrettable young man. However, soon afterwards, the son was accidentally drowned when he made the mistake of falling into a swamp with his hands and feet tied together and a knife sticking out of his back. This tragedy did not encourage the traveler to extend his sympathies to the family. Instead, he invented fresh accusations. This wayfarer, an ignorant tourist if ever there was one, claimed that the king had leprosy. This was false. The king merely had a well-developed case of boils. The man with the evil mouth was guilty of a further malignant slander when he stated that King Skan Askander was a cannibal. This was untrue. While it must be admitted that the king once ate one of his wives, he did not do it intentionally; the whole disgraceful episode was the fault of the chef, who was a drunkard, and who was subsequently severely reprimanded. .The question of the governance, and indeed, the very existence of the 'kingdom of Sung' is one that is worth pursuing in detail, before dealing with the traveler's other allegations. It is true that there was a king, his being Skan Askander, and that some of his ancestors had been absolute rulers of considerable power. It is also true that the king's chief swineherd, who doubled as royal cartographer, drew bold, confident maps proclaiming that borders of the realm. Furthermore, the king could pass laws, sign death warrants, issue currency, declare war or amuse himself by inventing new taxes. And what he could do, he did. "We are a king who knows how to be king," said the king. And certainly, anyone wishing to dispute his right to use of the imperial 'we' would have had to contend with the fact that there was enough of him, in girth, bulk, and substance, to provide the makings of four or five ordinary people, flesh, bones and all. He was an imposing figure, "very imposing", one of his brides is alleged to have said, shortly before the accident in which she suffocated. "We live in a palace," said the king. "Not in a tent like Khmar, the chief milkmaid of Tameran, or in a draughty pile of stones like Comedo of Estar." . . .From Prince Comedo came the following tart rejoinder: "Unlike yours, my floors are not made of milk-white marble. However, unlike yours, my floors are not knee-deep in pigsh*t." . . .Receiving that Note, Skan Askander placed it by his commode, where it would be handy for future royal use. Much later, and to his great surprise, he received a communication from the Lord Emperor Khmar, the undisputed master of most of the continent of Tameran. The fact that Sung had come to the attention of Khmar was, to say the least, ominous. Khmar had this to say: "Your words have been reported. In due course, they will be remembered against you." The king of Sung, terrified, endured the sudden onset of an attack of diarrhea that had nothing to do with the figs he had been eating. His latest bride, seeing his acute distress, made the most of her opportunity, and vigorously counselled him to commit suicide. Knowing Khmar's reputation, he was tempted - but finally, to her great disappointment, declined. Nevertheless, he lived in fear; he had no way of knowing that he was simply the victim of one of Khmar's little jokes.

Umnandi would willingly have given up her beauty and stately mien and forgotten her skill in cookery, in return for the birth of a baby boy as a present for her husband and his people. She would gladly have gone through fire and water if the end of it was to nurse a royal child of her own. She took counsel with famous herbalists from Basutholand, Swaziland, Bechuanaland and Bapediland; she went through painful and disgusting ordeals on their advice, just for the hope of becoming a mother; but these wizards accomplished nothing beyond filling her heart with a succession of hopes, each of which in turn proved worthless. [80]

For hundreds of years, Buddhist monks in Vietnam have meditated in open cemeteries, bodies of their brethren in different states of decay around them. There, they envision the same processes that will inevitably be at work upon their own bodies. Saint Benedict, a fifth-century Italian monk and scholar, authored a famous book-length Rule for living that is still followed by many monastic orders and their oblates (including Benedictines, the Trappist order that drew Thomas Merton to monastic life, and even some Buddhist monasteries). Sisters and brothers following the Rule are counseled to “keep death ever before you.” Such meditations call us to acknowledge more fully the insistent ephemerality of our existence and to live with more intention, generosity, humility, and love.

Cardano was a lot more than a gambler and part-time mathematician. He was the most famous physician of his age, and the Pope and Europe’s royal and imperial families eagerly sought his counsel. He had no use for court intrigue, however, and declined their invitations. He provided the first clinical description of the symptoms of typhus, wrote about syphilis, and developed a new way to operate on hernias. Moreover, he recognized that “A man is nothing but his mind; if that be out of order, all’s amiss, and if that be well, the rest is at ease.” He was an early enthusiast for bathing and showering. When he was invited to Edinburgh in 1552 to treat the Archbishop of Scotland for asthma, he drew on his knowledge of allergy to recommend bedclothes of unspun silk instead of feathers, a pillowcase of linen instead of leather, and the use of an ivory hair comb. Before leaving Milan for Edinburgh, he had contracted for a daily fee of ten gold crowns for his services, but when he departed after about forty days his grateful patient paid him 1,400 crowns and gave him many gifts of great value.

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Of the Elder Zosima it was said by many that in admitting for so many years into his presence all those who came to him in order to confess their hearts and who thirsted for counsel and healing discourse, he had taken into his soul so many revelations, griefs and unbosomings that in the end he had acquired a perspicacity of such subtle depth as made the first glance at the face of a stranger who had come to him sufficient for him to be able to guess correctly the reason for his arrival, the object of his need, and even the nature of the torment that was racking his conscience, and that he would astonish, embarrass and sometimes almost frighten the newcomer by such intimacy with his secret before the latter had even uttered a word. In this context, however, Alyosha nearly always observed that many, indeed practically all of those who came to the Elder for the first time in order to have a private talk with him made their entrances in fear and trembling, but always came out radiant and joyful, and the blackest of countenances turned to happy ones. Alyosha was also singularly impressed by the fact that the Elder was in no wise stern; on the contrary, there was unfailingly what almost amounted to gaiety in his demeanour. The monks used to say of him that he formed close soul-attachments precisely to those who were more sinful, and that those who were most sinful, those too were most beloved by him. Of the monks there were some, even towards the very end of the Elder’s life, who were his haters and enviers, but they were by this time growing few, and they kept silent, though there were among their number several persons very famous and important in the monastery, as for example one of the most ancient cenobites, a great observer of the vow of silence and an exceptional faster. But all the same it was now beyond question that the vast majority had taken the side of the Elder Zosima, and of these there were very many who positively loved him with all their hearts, ardently and sincerely; some were even attached to him with a kind of fanaticism. They used to say openly, though not quite out loud, that he was a saint, that of this there was no longer any doubt and, foreseeing his imminent decease, went in expectation from the departed of immediate miracles and great glory in the very nearest future for the monastery.

The most famous trial took place in France, in 1521. It was the trial of some Rats, which had been causing a lot of destruction. They were summoned to court by the townsfolk and were appointed a public defense counsel, a quick-witted lawyer named Bartolomeo Chassenée. When his clients failed to appear at the first hearing, Chassenée petitioned for a deferment, testifying that they lived in wide dispersal, on top of which many dangers lay in wait for them on the way to the court. He even appealed to the court to provide a guarantee that Cats belonging to the plaintiffs would not do the defendants any harm on their way to the hearing. Unfortunately, the court could not provide any such guarantee, so the case was postponed several times more. Finally, after an ardent speech by their defense counsel, the Rats were acquitted.

In 1921, Terman decided to make the study of the gifted his life work. Armed with a large grant from the Commonwealth Foundation, he put together a team of fieldworkers and sent them out into California’s elementary schools. Teachers were asked to nominate the brightest students in their classes. Those children were given an intelligence test. The students who scored in the top 10 percent were then given a second IQ test, and those who scored above 130 on that test were given a third IQ test, and from that set of results Terman selected the best and the brightest. By the time Terman was finished, he had sorted through the records of some 250,000 elementary and high school students, and identified 1,470 children whose IQs averaged over 140 and ranged as high as 200. That group of young geniuses came to be known as the “Termites,” and they were the subjects of what would become one of the most famous psychological studies in history. For the rest of his life, Terman watched over his charges like a mother hen. They were tracked and tested, measured and analyzed. Their educational attainments were noted, marriages followed, illnesses tabulated, psychological health charted, and every promotion and job change dutifully recorded. Terman wrote his recruits letters of recommendation for jobs and graduate school applications. He doled out a constant stream of advice and counsel, all the time recording his findings in thick red volumes entitled Genetic Studies of Genius.

The soul is called hugr, Anglo-Saxon hygi, thereby indicating it as desire and inclination, as courage and thought. It inspires a man's behaviour, his actions and his speech are characterised according to whether they proceed out of whole hugr, bold hugr, or downcast hugr. It resides in him and urges him on; thus ends Loki when he has said his say among the gods: “Now I have spoken that which my hugr urged me to say,” thus also Sigurd when he has slain the serpent: “My hugr urged me to it.” It sits within, giving counsel or warning; “my hugr tells me,” is a weighty argument, for when the hugr has told a thing, the matter is pretty well settled. “He seems to me unreliable, you will see he will soon turn the evil side outward; it is against my will that he is with you, for my hugr tells me evil about him,” thus Ingolf exhorts his brother to turn away a vagabond who comes to the place. A winter passed, and Ingolf could say that all had fallen out as his hugr had warned him. And Atli Hasteinson, of noble race, confidently gives directions to his household after the fight with Hrafn: “You, my son, will avenge your father, if you take after your kin, and my hugr tells me you will become a famous man, and your children after you.” And when the hugr is uneasy, as when one can say with Gudrun: “Long I hesitated, long were my hugrs divided in me,” then life is not healthy. But when a man has followed the good counsel from within, and attained his end, then there rises from his soul a shout of triumph, it is his hugr laughing in his breast.— Now and again, the soul has its knowledge directly, as we should say; at times it has acquired it by spying out the land, and then it may chance that the enemy has seen his opponent's hugr coming towards him, whether in human form or in the shape of a beast. He dreams of wolves, and is told that it is the hugrs of men he has seen.

First published in 2020 this book contains over 560 easily readable compact entries in systematic order augmented by an extensive bibliography, an alphabetical list of countries and locations of individuals final resting places (where known) and a day and month list in consecutive order of when an individual died. It details the deaths of individuals, who died too early and often in tragic circumstances, from film, literature, music, theatre, and television, and the achievements they left behind. In addition, some ordinary people who died in bizarre, freak, or strange circumstances are also included. It does not matter if they were famous or just celebrated by a few individuals, all the people in this book left behind family, friends and in some instances devotees who idolised them. Our heartfelt thoughts and sympathies go out to all those affected by each persons death. Whether you are concerned about yourself, a loved one, a friend, or a work colleague there are many helplines and support groups that offer confidential non-judgemental help, guidance and advice on mental health problems (such as anxiety, bereavement, depression, despair, distress, stress, substance abuse, suicidal feelings, and trauma). Support can be by phone, email, face-to-face counselling, courses, and self-help groups. Details can be found online or at your local health care organisation. There are many conspiracy theories, rumours, cover-ups, allegations, sensationalism, and myths about the cause of some individual’s deaths. Only the facts known at the time of writing are included in this book. Some important information is deliberately kept secret or undisclosed. Sometimes not until 20 or even 30 years later are full details of an accident or incident released or in some cases found during extensive research. Similarly, unsolved murders can be reinvestigated years later if new information becomes known. In some cases, 50 years on there are those who continue to investigate what they consider are alleged cover-ups. The first name in an entry is that by which a person was generally known. Where relevant their real name is included in brackets. Date of Death | In the entry detailing the date an individual died their age at the time of their death is recorded in brackets. Final Resting Place | Where known details of a persons final resting place are included. “Unknown” | Used when there is insufficient evidence available to the authorities to establish whether an individuals’ death was due to suicide, accident or caused by another. Statistics The following statistics are derived from the 579 individual “cause of death” entries included in this publication. The top five causes of death are, Heart attack/failure 88 (15.2%) Cancer 55 (9.5%) Fatal injuries (plane crash) 43 (7.4%) Fatal injuries (vehicle crash/collision) 39 (6.7%) Asphyxiation (Suicide) 23 (4%). extract from 'Untimely and Tragic Deaths of the Renowned, The Celebrated, The Iconic

I woke up this morning thinking this was all a dream.