Inability Inspiring Quotes

Do not love half lovers Do not entertain half friends Do not indulge in works of the half talented Do not live half a life and do not die a half death If you choose silence, then be silent When you speak, do so until you are finished Do not silence yourself to say something And do not speak to be silent If you accept, then express it bluntly Do not mask it If you refuse then be clear about it for an ambiguous refusal is but a weak acceptance Do not accept half a solution Do not believe half truths Do not dream half a dream Do not fantasize about half hopes Half a drink will not quench your thirst Half a meal will not satiate your hunger Half the way will get you no where Half an idea will bear you no results Your other half is not the one you love It is you in another time yet in the same space It is you when you are not Half a life is a life you didn't live, A word you have not said A smile you postponed A love you have not had A friendship you did not know To reach and not arrive Work and not work Attend only to be absent What makes you a stranger to them closest to you and they strangers to you The half is a mere moment of inability but you are able for you are not half a being You are a whole that exists to live a life not half a life

There is probably no better or more reliable measure of whether a woman has spent time in ugly duckling status at some point or all throughout her life than her inability to digest a sincere compliment. Although it could be a matter of modesty, or could be attributed to shyness- although too many serious wounds are carelessly written off as "nothing but shyness"- more often a compliment is stuttered around about because it sets up an automatic and unpleasant dialogue in the woman's mind. If you say how lovely she is, or how beautiful her art is, or compliment anything else her soul took part in, inspired, or suffused, something in her mind says she is undeserving and you, the complimentor, are an idiot for thinking such a thing to begin with. Rather than understand that the beauty of her soul shines through when she is being herself, the woman changes the subject and effectively snatches nourishment away from the soul-self, which thrives on being acknowledged." "I must admit, I sometimes find it useful in my practice to delineate the various typologies of personality as cats and hens and ducks and swans and so forth. If warranted, I might ask my client to assume for a moment that she is a swan who does not realzie it. Assume also for a moment that she has been brought up by or is currently surrounded by ducks. There is nothing wrong with ducks, I assure them, or with swans. But ducks are ducks and swans are swans. Sometimes to make the point I have to move to other animal metaphors. I like to use mice. What if you were raised by the mice people? But what if you're, say, a swan. Swans and mice hate each other's food for the most part. They each think the other smells funny. They are not interested in spending time together, and if they did, one would be constantly harassing the other. But what if you, being a swan, had to pretend you were a mouse? What if you had to pretend to be gray and furry and tiny? What you had no long snaky tail to carry in the air on tail-carrying day? What if wherever you went you tried to walk like a mouse, but you waddled instead? What if you tried to talk like a mouse, but insteade out came a honk every time? Wouldn't you be the most miserable creature in the world? The answer is an inequivocal yes. So why, if this is all so and too true, do women keep trying to bend and fold themselves into shapes that are not theirs? I must say, from years of clinical observation of this problem, that most of the time it is not because of deep-seated masochism or a malignant dedication to self-destruction or anything of that nature. More often it is because the woman simply doesn't know any better. She is unmothered.

It is absurd to hold that a man should be ashamed of an inability to defend himself with his limbs, but not ashamed of an inability to defend himself with speech and reason; for the use of rational speech is more distinctive of a human being than the use of his limbs.

You may not agree with a woman, but to criticize her appearance — as opposed to her ideas or actions — isn’t doing anyone any favors, least of all you. Insulting a woman’s looks when they have nothing to do with the issue at hand implies a lack of comprehension on your part, an inability to engage in high-level thinking. You may think she’s ugly, but everyone else thinks you’re an idiot.

Now, what's the difference between an invisible, incorporeal, floating dragon who spits heatless fire and no dragon at all? If there's no way to disprove my contention, no conceivable experiment that would count against it, what does it mean to say that my dragon exists? Your inability to invalidate my hypothesis is not at all the same thing as proving it true. Claims that cannot be tested, assertions immune to disproof are veridically worthless, whatever value they may have in inspiring us or in exciting our sense of wonder. What I'm asking you to do comes down to believing, in the absence of evidence, on my say-so.

To commit to the present moment is to accept our inability to control the future and accept that many of our fears and reactions are just what they are, thoughts and emotions that are irrationally internalized. We will never be completely void of the temptations to look into the future when we are in the present; however, one must come to the understanding that by looking too far off into the future, we taint the future by creating an artificial expectation of what the future should hold, and are emotionally drained when it holds something else. Focus on the present, and you will come to have more control over the future naturally.

Your value does not decrease based on someone's inability to see your worth.

Hatred is a louder exhibition of inability.

Study, along the lines which the theologies have mapped, will never lead us to discovery of the fundamental facts of our existence. That goal must be attained by means of exact science and can only be achieved by such means. The fact that man, for ages, has superstitiously believed in what he calls a God does not prove at all that his theory has been right. There have been many gods – all makeshifts, born of inability to fathom the deep fundamental truth. There must be something at the bottom of existence, and man, in ignorance, being unable to discover what it is through reason, because his reason has been so imperfect, undeveloped, has used, instead, imagination, and created figments, of one kind or another, which, according to the country he was born in, the suggestions of his environment, satisfied him for the time being. Not one of all the gods of all the various theologies has ever really been proved. We accept no ordinary scientific fact without the final proof; why should we, then, be satisfied in this most mighty of all matters, with a mere theory? Destruction of false theories will not decrease the sum of human happiness in future, any more than it has in the past... The days of miracles have passed. I do not believe, of course, that there was ever any day of actual miracles. I cannot understand that there were ever any miracles at all. My guide must be my reason, and at thought of miracles my reason is rebellious. Personally, I do not believe that Christ laid claim to doing miracles, or asserted that he had miraculous power... Our intelligence is the aggregate intelligence of the cells which make us up. There is no soul, distinct from mind, and what we speak of as the mind is just the aggregate intelligence of cells. It is fallacious to declare that we have souls apart from animal intelligence, apart from brains. It is the brain that keeps us going. There is nothing beyond that. Life goes on endlessly, but no more in human beings than in other animals, or, for that matter, than in vegetables. Life, collectively, must be immortal, human beings, individually, cannot be, as I see it, for they are not the individuals – they are mere aggregates of cells. There is no supernatural. We are continually learning new things. There are powers within us which have not yet been developed and they will develop. We shall learn things of ourselves, which will be full of wonders, but none of them will be beyond the natural. [Columbian Magazine interview]

Many people fail in their career, business and relationship, and others get stuck because of their inability to make quality decisions.

Beauty is dad kissing mom's hand when it cramps. Beauty is seeing a Persian woman dance. Ugly is not the absence of beauty. Ugly is the inability to identify it. The inability to be surprised by it. It is the persistent reluctance to be made a child by it. Beauty is simply the manifestation of love.

Any problem, and I emphasize "any" problem, represents our inability to consciously connect to our Source in the moment.

History as a whole is the struggle between love and the inability to love, between love and the refusal to love.

Sometimes events that lead us bereft of anything but grief just happen for no reason other than happenstance--a car turns left instead of right, a train is missed, a call comes too late--and the real test of our humanness is whether, in light of that knowledge, we are ever able to recover. When we again find our way despite the inability to manufacture a deeper meaning in our suffering, that I think is when God smiles upon us, proud of the strength of his creation.

What restricts you is your inability to think that you can do it.

How awful it was. Early maturity. Still, the most frightening reality was my inability to mature when the time arrived.

-The Wallflower A wall flower at a dance is not always a wall flower everywhere. We all have our areas of expertise and our areas of inability or inexperience. The problem is that many people become wallflowers in too many areas of their lives because they have given things a try and felt foolish in the end. And because no one likes to appear foolish many decide that it is better to simply blend in. “If I don’t do anything different, I won’t ever look foolish,” the reason, “No one will laugh at me or tease me.” Why are we so concerned about what our peers think of what we are doing, wearing, or saying??? One of my favorite quotes is by Earl Nightingale. He said, “You wouldn’t worry so much about what other people thought of you if you only realized how little they do.” Exactly. Most people are too worried about themselves to really care about what you are doing! And for those who can put on blinders and remain oblivious to the possible embarrassment of total failure, it is usually cheers – and not jeers – that await them.

War is the tragic echo of humanity's inability to listen before raising swords.

The moon doesn’t go through phases. Our perspective of the moon goes through phases. No matter what the calendar says, the moon is always full. Regardless of someone’s opinion, perspective, or inability to see it as whole and complete, the moon is unapologetically full. I find wisdom and strength in this truth.

It is the inability to bear dark emotions that causes many of our most significant problems, in other words, not the emotions themselves. When we cannot tolerate the dark, we try all kinds of artificial lights, including but not limited to drugs, alcohol, shopping, shallow sex, and hours in front of the television set or computer. There are no dark emotions, Greenspan says – just unskillful ways of coping with emotions we cannot bear. The emotions themselves are conduits of pure energy that want something from us: to wake us up, to tell us something we need to know, to break the ice around our hearts, to move us to act.

The first time you fail it is a mistake, the second time it is carelessness, the third time it is incompetence, the fourth time it is mediocrity, and the fifth time it is inability. The first time you succeed it is chance, the second time it is luck, the third time it is skill, the fourth time it is talent, and the fifth time it is genius.

An awfulness was deep inside me, and I couldn't fight it; forced into submission and taken hostage by it, I could only just lie there, let it wash over me, and let myself be consumed by it. If I cooperate, maybe it won't stay too long; maybe it'll let me go free. But if I fight it, it might stay longer just to spite me. So I decided to let The Feeling inhabit me as long as it desired, while I lay still, cautious not to incite me, secretly hoping it would leave me soon and bother someone else, but outwardly, pretending to be its gracious host. The most discouraging element of what I felt was my inability to understand it. Usually when I was filled with an unpleasant feeling, I could make it go away, or at least tame it, by watching a light-hearted film or reading a good book or listening to a feel good album. But this feeling was different. I knew non of those distractions could rid me of it. But I knew nothing else. I couldn't even describe it. Is this depression? Maybe once you ask someone to describe depression, he can't find the words. Maybe I'm part of the official club now. I imagined myself in a room full of people where someone in the crowd, also suffering from depression, immediately noticed me-as if he detected the scent of his own kind-walked over, and looked into my eyes. He knew that I had The Feeling inside me because he, too, da The Feeling inside him. He didn't ask me to talk about it, because he understood that our type of suffering was ineffable. He only nodded at me, and I nodded back; and then, during our moment of silence, we both shared a sad smile of recognition, knowing that we only had each other in a room filled with people who would never understand us, because they didn't have The Feeling inside them.

When someone we know is hurting, it’s our instinct to want them to get better––first, for themselves, and also because our inability to assist leaves us feeling helpless.

The inability to recognize the truth could be compensated by the ability to take surprises.

Having a rather pessimistic outlook on life makes for the best philosophical discussions; distress is the only real reason to question something; comfort often leads to the inability to change.

The Chicago literary tradition is born not out of its Universities, but out of the sports desk and the city desk of its newspapers. Hemingway revolutionized English prose. His inspiration was the telegraph, whose use, at Western Union, taught this: every word costs something, This, of course, is the essence of poetry, which is the essence of great prose. Chicagoan literature came from the newspaper, whose purpose, in those days, was to Tell What Happened. Hemingway's epiphany was reported, earlier, by Keats as " 'Beauty is truth, truth beauty' --that is all ye know earth, and all ye need to know." I would add to Keats' summation only this: "Don't let the other fellow piss on your back and tell you it's raining." I believe one might theoretically forgive one who cheats at business, but never one who cheats at cards; for business adversaries operate at arm's length, the cardplayer under the strict rules of the game, period. That was my first political epiphany. And now, I have written a political book. What are the qualifications for a Political Writer? They are, I believe, the same as those of an aspiring critic: an inability to write for the Sports Page.

Every mess has a message. Your inability is God's ability for yo stability, Every problem has a programme. Every Stress has a strategy and a grace of God will help you to win yo race." Your next in line!

The worst thing you can do in life is to surround yourself with people who can dream or talk without a back up action towards their dreams. Easy way to know them: they easily talk about the failures and inability of others been helpful to society and humanity at large. While they are the worst version it. They live a hypocritical life to get praises from the society. Those kind of people are worst than the Devil.

our nation’s challenges do not stem from the church’s inability to convince unbelievers to behave like believers. Our challenges stem from the church’s inability to inspire believers to behave like believers.

When life becomes heavy, it guides us to accept a pause, keep it down for a while, take a breather than pick it up again and carry on with new strength and energy. I am back at zero it’s only going to be higher from now on. I can use the pause to fool my inabilities in believing that they are the most able and become able. I still have what I fear losing, so it’s a perfect time to start. I can think, I can innovate and I can achieve what I desire to. I’ am reinvented, I can cross boundaries, I can leap to increased heights seemed higher earlier

Of the allegations leveled at hundreds of living priests across the country, only a handful were liable for prosecution because the statute of limitations had expired in so many cases. But the inability of prosecutors to bring charges was hardly a vindication of the Church. Norfolk

Ask Allah to open the eyes of your heart so that you are able to witness the miracles and blessed moments that are constantly unfolding around you, patiently waiting for you to notice them. The miraculous gifts of Allah are not rare, however, our inability to be receptive enough to receive them limits our ability to experience them.

If teenagers lack an articulate faith, maybe it is because the faith we show them is too spineless to merit much in the way of conversation. Maybe teenagers’ inability to talk about religion is not because the church inspires a faith too deep for words, but because the God-story that we tell is too vapid to merit more than a superficial vocabulary.

We have still a thirst unquenchable... It is the desire of the moth for the star. It is no mere appreciation of the Beauty before us — but a wild effort to reach the Beauty above. Inspired by an ecstatic prescience of the glories beyond the grave, we struggle, by multiform combinations among the things and thoughts of Time, to attain a portion of that Loveliness whose very elements, perhaps, appertain to eternity alone. And thus... we find ourselves melted into tears — we weep then... through a certain, petulant, impatient sorrow at our inability to grasp now, wholly, here on earth, at once and for ever, those divine and rapturous joys, of which through the poem, or through the music, we attain to but brief and indeterminate glimpses.

And if Francoise then, inspired like a poet with a flood of confused reflections upon bereavement, grief, and family memories, were to plead her inability to rebut my theories, saying: "I don't know how to espress (sic) myself" - I would triumph over her with an ironical and brutal common sense worthy of Dr. Percepied; and if she went on: "All the same she was a geological (sic) relation; there is always the respect due to your geology (sic)," I would shrug my shoulders and say: "It is really very good of me to discuss the matter with an illiterate old woman who cannot speak her own language," adopting, to deliver judgment on Francoise, the mean and narrow outlook of the pedant, whom those who are most contemptuous of him in the impartiality of their own minds are only too prone to copy when they are obliged to play a part upon the vulgar stage of life.

In the theatre that I was used to in school and colleges and in amateur circles, the actors rehearsed more or less in secrecy and then sprung their finished perfection. on an unsuspecting audience who were of course surprised into envious admiration: oh, what perfection, what talent, what inspired gifts - I certainly could never do such a thing! Such a theatre is part of the general bourgeois education system which practices education as a process of weakening people, of making them feel they cannot do this or that - oh, it must take such brains! - In other words education as a means of mystifying knowledge and hence reality. Education, far from giving people -the confidence in their ability and capacities to overcome obstacles or to become masters of the laws governing external nature as human beings, tends to make them feel their inadequacies, their weaknesses and their incapacities in the face of reality; and their inability to do anything about the conditions governing their lives. They become more and more alienated from themselves and from their natural and social environment. Education as a process of alienation produces a gallery of active stars and an undifferentiated mass of grateful admirers. The Olympian gods of the Greek mythology or the dashing knights of the middle ages are reborn in the -twentieth century as superstar politicians, scientists, sportsmen, actors, the handsome doers or heroes, with the ordinary people watching passively, gratefully, admiringly.

When you become fully and openly yourself, living your own truth, you will inspire certain people to do the same. You may likely also trigger the discomfort and insecurities of others who are still trying to find a way to become their true selves and to live their truths. This defensive, projective reaction has nothing to do with you and everything to do with them and where they are in their journey. For it is a mere egoic reflection of their own emotions, perceptions, and experiences — which often occurs on the subconscious level, without them noticing. Down deep inside, you see, most know the inner work must be done. Yet their egos usually stand in their way; by making it a habit to constantly keep looking for excuses, in order to justify their inability, inaction, or lack of courage. If some will occasionally take it out on you, reckon that it’s their story they’re mirroring, not yours. We should actually be kind and compassionate to them anyway. They need it the most. After all, Love is the way.

Often our understanding of ourselves can be ruined by the way we are treated, by things we have done that we are ashamed of, things we have gone through and by our inability to comprehend our own personal loveliness. You have to choose to believe the truth about you which is, you are lovable. You are not a screw up who messes everything up. You are valuable and you are not a waste of space. The world would not be better off without you, in fact, you have a gift to give the world. You have a story that someone else needs to hear.

Foot by agonizing foot Valerius allowed the line to be pushed back. The pressure on his shield was growing unbearable, the scything blows of the British swords threatening to smash even the scutum’s sturdy structure. Beside him, Lunaris snarled and sweated, cursing his inability to fight back. Every step they retreated allowed more of Boudicca’s warriors to pour over the wall. The soldiers of any other army would have broken. But these were Romans. Roman legionaries. They knew how to fight like no other. And they knew how to die.

failure is a manifestation of learning and exploration. If you aren’t experiencing failure, then you are making a far worse mistake: You are being driven by the desire to avoid it. And, for leaders especially, this strategy—trying to avoid failure by out-thinking it—dooms you to fail. As Andrew puts it, “Moving things forward allows the team you are leading to feel like, ‘Oh, I’m on a boat that is actually going towards land.’ As opposed to having a leader who says, ‘I’m still not sure. I’m going to look at the map a little bit more, and we’re just going to float here, and all of you stop rowing until I figure this out.’ And then weeks go by, and morale plummets, and failure becomes self-fulfilling. People begin to treat the captain with doubt and trepidation. Even if their doubts aren’t fully justified, you’ve become what they see you as because of your inability to move.” Rejecting

The other strikingly modern feature of the type of poet which Euripides now introduced into the history of literature is his apparently voluntary refusal to take any part whatever in public life. Euripides was not a soldier as Aeschylus was, nor a priestly dignitary as Sophocles was, but, on the other hand, he is the very first poet who is reported to have possessed a library, and he appears to be also the first poet to lead the life of a scholar in complete retirement from the world. If the bust of him, with its tousled hair, its tired eyes and the embittered lines round the mouth, is a true portrait, and if we are right in seeing in it a discrepancy between body and spirit, and the expression of a restless and dissatisfied life, then we may say that Euripides was the first unhappy poet, the first whose poetry brought him suffering. The notion of genius in the modern sense is not merely completely strange to the ancient world; its poets and artists have nothing of the genius about them. The rational and craftsmanlike elements in art are far more important for them than the irrational and intuitive. Plato’s doctrine of enthusiasm emphasized, indeed, that poets owed their work to divine inspiration and not to mere technical ability, but this idea by no means leads to the exaltation of the poet; it only increases the gulf between him and his work, and makes of him a mere instrument of the divine purpose. It is, however, of the essence of the modern notion of genius that there is no gulf between the artist and his work, or, if such a gulf is admitted, that the genius is far greater than any of his works and can never be adequately expressed in them. So genius connotes for us a tragic loneliness and inability to make itself fully understood. But the ancient world knows nothing of this or of the other tragic feature of the modern artist—his lack of recognition by his own contemporaries and his despairing appeals to a remote posterity. There is not a trace of all this—at least before Euripides. Euripides’ lack of success was mainly due to the fact that there was nothing in classical times that could be called an educated middle class. The old aristocracy took no pleasure in his plays, owing to their different outlook on life, and the new bourgeois public could not enjoy them either, owing to its lack of education. With his philosophical radicalism, Euripides is a unique pheno menon, even among the poets of his age, for these are in general as conservative in their outlook as were those of the classical age —in spite of a naturalism of style which was derived from the urban and commercial society they lived in, and which had reached a point at which it was really incompatible with political conservatism. As politicians and partisans these poets hold to their conservative doctrines, but as artists they are swept along in the progressive stream of their times. This inner contradiction in their work is a completely new phenomenon in the social history of art.

Ultimately then, as one gets ready for kundalini awakening, the goal is to help those chakras clear, open, and align. Kundalini will respond with the greatest ease of motion accomplished and will demonstrate how well it knows what to do. As you begin to work through these chakras blockages or energetic reversals, you may find that those struggles look something like this. Blockages for the root chakra may look like low energy, general fear, persistent exhaustion, identity crisis, feeling isolated from the environment, eating disorders, general lack or erratic appetite, blatant materialism, difficulty saving money, or overall constant health problems. For the sacral chakra, blockages or reversals may look like lack of creativity, lack of inspiration, low or no motivation, low or no sexual appetite, feelings of insignificance, feelings of being unloved, feelings of being unaccepted, feelings of being outcasted, inability to care for oneself or persistent and recurrent problems of relationship with one's intimate partners. Blockages may look like identity crises or deficits for the solar plexus chakra, low self-esteem, low or no self-esteem, digestive problems, food intolerance, poor motivation, persistent weakness, constant nausea, anxiety disorders, liver disorder or disease, repeated illnesses, loss of core strength, lack of overall energy, recurrent depression with little relief, feelings of betrayal, For the chakra of the heart, reversals and blockages may seem like the inability to love oneself or others, the inability to put others first, the inability to put oneself first, the inability to overcome a problem ex, constant grudges, confidence issues, social anxiety or intense shyness, the failure to express emotions in a healthy way, problems of commitment, constant procrastination, intense anxiety For the throat chakra, blockages might seem like oversharing, inability to speak truthfully, failure to communicate with others, severe laryngitis, sore throats, respiratory or airway constraints, asthma, anemia, excessive exhaustion, inability to find the right words, paralyzing fear of confusion, nervousness in public situations, sometimes extreme dizziness, physical submissiveness, verba. For the third eye chakra, blockages or reversals might seem like a lack of direction in life, increasingly intense feelings of boredom or stagnation, migraines, insomnia, eye or vision problems, depression, high blood pressure, inability to remember one's dreams, constant and jarring flashbacks, closed-mindedness, fear, history of mental disorders, and history of addiction. For the crown chakra, blockages may look like feelings of envy, extreme sadness, need for superiority over others, self-destructive behaviors, history of addiction, generally harmful habits, dissociations from the physical plane, inability to make even the easiest decisions, persistent exhaustion, terrible migraines, hair loss, anemia, cerebral confusion, poor mental control, lack of intellect.

Now, with all seven of these chakras revolving in the right direction with no blockages whatsoever, your kundalini would not be able to help itself from rising into that state of bliss, which it perceives above. Ultimately then, as one gets ready for kundalini awakening, the goal is to help those chakras clear, open, and align. Kundalini will respond with the greatest ease of motion accomplished and will demonstrate how well it knows what to do. As you begin to work through these chakras blockages or energetic reversals, you may find that those struggles look something like this. Blockages for the root chakra may look like low energy, general fear, persistent exhaustion, identity crisis, feeling isolated from the environment, eating disorders, general lack or erratic appetite, blatant materialism, difficulty saving money, or overall constant health problems. For the sacral chakra, blockages or reversals may look like lack of creativity, lack of inspiration, low or no motivation, low or no sexual appetite, feelings of insignificance, feelings of being unloved, feelings of being unaccepted, feelings of being outcasted, inability to care for oneself or persistent and recurrent problems of relationship with one's intimate partners. Blockages may look like identity crises or deficits for the solar plexus chakra, low self-esteem, low or no self-esteem, digestive problems, food intolerance, poor motivation, persistent weakness, constant nausea, anxiety disorders, liver disorder or disease, repeated illnesses, loss of core strength, lack of overall energy, recurrent depression with little relief, feelings of betrayal, For the chakra of the heart, reversals and blockages may seem like the inability to love oneself or others, the inability to put others first, the inability to put oneself first, the inability to overcome a problem ex, constant grudges, confidence issues, social anxiety or intense shyness, the failure to express emotions in a healthy way, problems of commitment, constant procrastination, intense anxiety For the throat chakra, blockages might seem like oversharing, inability to speak truthfully, failure to communicate with others, severe laryngitis, sore throats, respiratory or airway constraints, asthma, anemia, excessive exhaustion, inability to find the right words, paralyzing fear of confusion, nervousness in public situations, sometimes extreme dizziness, physical submissiveness, verba. For the third eye chakra, blockages or reversals might seem like a lack of direction in life, increasingly intense feelings of boredom or stagnation, migraines, insomnia, eye or vision problems, depression, high blood pressure, inability to remember one's dreams, constant and jarring flashbacks, closed-mindedness, fear, history of mental disorders, and history of addiction. For the crown chakra, blockages may look like feelings of envy, extreme sadness, need for superiority over others, self-destructive behaviors, history of addiction, generally harmful habits, dissociations from the physical plane, inability to make even the easiest decisions, persistent exhaustion, terrible migraines, hair loss, anemia, cerebral confusion, poor mental control, lack of intellect.

Never be limited by others’ inability to think of you in terms big enough or dreams grand enough. Never allow yourself to define what is possible for you in your life by others’ limited vision of what they believe is possible for them in theirs.

The real problem with us Africans is our inability to recognize the saviors among us Being confident is often confused with proudness The West may look smarter collectively, but in actual fact the greatness can be traced back to a handful of people who had the brain waves and courage to invent great things of value. It's never too late.

Lesson for today..... just because an autistic child seems intensely focused on numbers, facts and history, does NOT mean they don't feel for the people involved. Difficulty expressing emotion is not the same as an inability to empathize.

[T]here is a dangerous re-evaluation and exploitation of the work of Guénon as the inspirer of a "traditionalist" or "spiritualist" reaction to the modern world. They are often nothing other than attempts to manipulate the universal doctrine in order to legitimize certain thinking or power trends that are only interested in the government of this world, and which have no sense of the sacred. These readers of Guénon seem to get lost in fruitless analytic speculation about the crisis of the modern world or about a hypothetical militant revolt against it. So they make the mistake of always looking for evil outside themselves, creating a justification for being better than other people simply because they have read the work of Guénon and because the rest of the world is in chaos. They confuse their contempt for the chaos in the world with their contempt for the world itself, and their contempt for individuality with their contempt for humanity. They forget that humanity and the world are the fruit of God's creation and that, in any phase of a cosmic cycle, the life of every man is necessarily subject to the battle between the forces of good and evil. It is therefore to overcome those illusions of the soul that are a product of that imagination that is so typical of modern man who, not wanting to make the necessary changes to raise himself up spiritually by learning to control his instincts and stifling his own individuality, by a biased interpretation of tradition, tries to drag down the level of the world by disapproving of the decline of modern man in order to congratulate himself on his own supposed superiority. These people, rather than constructively delving into traditional teaching, only drag out arguments from tradition in order to oppose today's aberrations, and inevitably end up being trapped and fall into a form of dualism between good and evil, incapable of understanding the providential nature of the world that will remain like this as long as God allows it to continue to exist to be used for good. The next steps taken by these incurable idealists are usually to build a sand castle or an ivory tower lived in by a group of people romantically banded together by elective affinities or by an unstoppable missionary spirit aimed at forming a traditional society. Both cases are only a parody of the spiritual responsibility of every person on earth who lives in the world with the sincere aspiration to a genuine intellectual elevation, with a balanced awareness of a dimension of the Creation that is both universal and eschatological. On the one hand, we have people trapped like prisoners in a fantasy about the other world who often become theorists about the detachment from this world and, on the other hand, there are the militants of the illusions of this world who create confusion about the reality of the other world. Prisoners and theorists, fantasies, illusions and confusions, are all expressions of how far we are from an authentic traditional and spiritual perspective. But, above all, we must recognize that in some of these poor readers, there is a chronic inability to distinguish and bring together this world and the other world, without confusing them, and therefore cannot really understand the teachings of Shaykh 'Abd al -Wahid Yahya René Guénon and apply them to their lives.

It seems human beings have a great inability to see their own Godhood except when pronouncing judgment on others.

Do not be ashamed of fear. Rather, fear the inability to overcome it.

Any problem, and I emphasize any problem, represents our inability to consciously connect to our Source in the moment.

Your actions prove you efficiency and your lip service proves your inability.

Your actions prove your efficiency and your lip service proves your inability.

The inability to see air does not prevent us from breathing. Being unable to see God should not prevent us from believing.

It’s one of those times when the question is its own answer…. The writing is itself the solution to the inability to write!

St. John would say that the natural working of the faculties is not adequate to attain to union with God, and the beginner is drawn to spiritual exercises as much by the satisfaction as by any purely spiritual motives. For the psychologist, even while he is refraining from making any judgment about the religious object, is often painfully aware that if interior experiences are viewed as if they had nothing to do with the overall dynamics of the psyche, then their recipient runs the risk of damaging his psychic balance. If temptations must be seen only as the direct working of the devil and inspirations and revelations the direct working of the Holy Spirit, then the totality of the psyche and the flow of its energy will be misunderstood. The biggest danger to the beginner experiencing sensible fervor, or any other tangible phenomenon, is that they will equate their experience purely and simply with union with God. The very combination of genuine spiritual gifts and how these graces work through the psyche creates a sense of conviction that this, indeed, is the work of God, but this conviction is often extended to deny the human dimension as if any participation by the psyche is a denial of divine origin. The beginner, then, can become impervious to psychological and spiritual advice. The sense of consolation, the feeling of completion, the visions seen, or the voices heard, the tongue spoken, or the healings witnessed, are all identified with the exclusive direct action of God as if there were no psyche that received and conditioned these inspirations. This same attitude is then carried over into daily life and how God's action is viewed in this world. If God is so immediately present, miracles must be taking place daily. God must be intervening day-by-day, even in the minor mundane affairs of the recipients of His Spirit. This does not mean that genuine miracles do not take place, nor that genuine inspirations do not play a role in daily life, but rather, if we believe that they are conceptually distinguishable from the ordinary working of consciousness, we run the risk of identifying God's action with our own perceptions, feelings and emotions. The initial conversion state, precisely because of the degree of emotional energy it is charged with, is often clung to as if the intensity of this energy is a guarantee of its spiritual character. As beginners under the vital force of these tangible experiences we take up an attitude of inner expectancy. We look to a realm beyond the arena of the ego and assume that what transpires there is supernatural. We reach and grasp for interior messages. Thus arises a real danger of misinterpreting what we perceive. What Jung says about the inability to discern between God and the unconscious at the level of empirical experience is verified here. We run the risk of confusing the spiritual with the psychic, our own perceptions with God Himself. An even greater danger is that we will erect this kind of knowledge into a whole theology of the spiritual life, and thus judge our progress by the presence of these phenomena. “The same problem can arise in a completely different context, which could be called a pseudo-Jungian Christianity. In it the realities of the psyche which Jung described are identified with the Christian faith. Thus, at one stroke a vivid sense of experience, even mysticism, if you will, arises. The numinous experience of the unconscious becomes equivalent to the workings of the Holy Spirit. Dreams and the psychological events that take place during the process of individuation are taken for the stages of the life of prayer and the ascent of the soul to God by faith. But this mysticism is no more to be identified with St. John's than the previous one of visions and revelations.

Don't judge a person by your narrow mind, your inability to understand others doesn't define a person's character.

So often in life, the root cause of our pain is not the darkness that surrounds us, but our inability to use faith and hope to power through darkness to find joy and bliss waiting on the other side.

Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I am determined to speak truthfully, with words that inspire self-confidence, joy, and hope. I will not spread news that I do not know to be certain and will not criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or the community to break. I am determined to make all efforts to reconcile and resolve all conflicts, however small.” This is the Fourth Mindfulness Training,1 and it offers a very good description of Right Speech

Your value doesn’t decrease because others refuse to see it. Don’t confuse someone’s inability to love you as a measure of your worth. That is their failing, not yours.

I read all morning". The simple words spoke of the purest and most rewarding kind of leisure. The Buddha had placed no value on prayer or belief in a deity, he had not spoken of creation, original sin or the last judgement. The quality of all human experience depends on the mind and so the Buddha had been concerned with analyzing and transforming the individual mind. India's intellectual backwardness, her inability to deal rationally with her past, which seemed no less damaging than her economic and political underdevelopment. With its literary and philosophical traditions, China was well equipped to absorb and disseminate Buddhism. The Chinese eagerness to distribute Buddhist texts was what gave birth to both paper and printing. There are places on which history has worked for too long and neither the future nor the past can be seen clearly in their ruins or emptiness. In the agrarian society of the past, the Brahminic inspired human hierarchy had proposed itself as a complete explanation not only for what human beings did but also what they were. So, for instance, a Brahmin was not just a priest because he performed rituals; he was innately blessed with virtue, learning and wisdom. A servant wasn't just someone who performed menial tasks, his very essence was poverty and weakness. Meditation was one of the methods used to gain control over one's emotions and passions. Sitting still in a secluded place, the yogi attempted to disengage his perennially distracted mind and force it to dwell upon itself. The discipline of meditation steadily equips the individual with a new sensibility. It shows him how the craving for things that are transient, essence-less and flawed leads to suffering. Regular meditation turns this new way of looking into a habit. it detaches the individual from the temptations of the world and fixes him in a state of profound calm. Mere faith in what the guru says isn't enough and you have to realize and verify it through your own experience. The mind determines the way we experience the world, the way in which we make it our world. The ego seeks to gratify and protect itself through desires. But the desires create friction when they collide with the ever-changing larger environment. They lead only to more desires and more dissatisfaction. How human beings desiring happiness and stability were undermined slowly, over the course of their lives, by the inconstancy of their hearts and the intermittence of their emotions. Buddhism in America could be seen to meet every local need. It had begun as a rational religion which found few takers in America before being transformed again, during the heady days of the 1960s, through the mysticism of Zen, into a popular substitute for, or accessory to, psychotherapy and drugs. It was probably true that greed, hatred and delusion, the source of all suffering, are also the source of life and its pleasures, however temporary and that to vanquish them may be to face a nothingness that is more terrifying than liberating. Nevertheless, the effort to control them seemed to me worth making.

In the windowpane I caught a glimpse of myself: fat, badly-dressed, the seams on my skirt about to burst, my hair in need of a trim, my shoes run down at the heels, yet for once I didn't give a damn. I thought of how anxious I had been about this city, its intimidating chic, its hostile shopkeepers, Simone de Beauvoir's opinion of me, my clothes, my hairdo, my weight, my inability to speak the language properly. "Bonjour, Madame," I said to the proprietor in my fractured French. "Deux litres du lait, s'il vous plait." Why do we always worry about the wrong things, I wondered?

Your worth isn't defined by others' inability to see it.

General attitude and outlook—the way we perceive and experience anything—is more influenced by our physical state than anything other single factor. I’d guess that for most of us, at least 50% of our struggles and discontent are brought on by being physically out of balance. The causes of that imbalance are many, but at the core, there’s an insensitivity or inability to locate and maneuver essential physical processes within us: how to breathe, how to sit, stand and walk, how to see and hear, how to slow down or speed up, how to relax, how to sleep, how to eat, how to adjust our physiological responses to the different circumstances we find ourselves within. This kind of removal or abstraction from our physicality causes an enormous amount of problems on many levels. One key result of it is a distrust in our own ability to influence our emotional state and our energy and perspectives in general; we often feel that we can’t get our hands on the control switches, as if most of life just happens and we can’t do much about it.

No Excuses And the Angel of the Lord appeared to him and said to him, The Lord is with you, you mighty man of [fearless] courage. JUDGES 6:12 In the book of Judges, God decided to work through a man named Gideon to deliver the Israelites from captivity. But when the angel came to call Gideon, Gideon began rehearsing a list of his inabilities, including reasons why he thought he could not do what God was calling him to do. In Judges 6:14 God says, “Have I not sent you?” In other words, “Would I ask you to do something I haven’t equipped you to do?” And again, in the next verse, Gideon responds with excuses—I’m too poor, too small, too weak. Because words have power, Gideon believed what he said about himself more than the encouraging words of the Lord. Stop thinking of excuses or things to complain about—It’s too hard; I’ve never done this before; this isn’t what I had planned; I don’t know how; I’m too old/young; I don’t feel like it; I’m afraid—and start doing what God is telling you to do. Power Thought: I can do whatever God asks me to do—no excuses—because He is with me.

I doubt if it is given to the human being to understand completely the blessed passion and precious death, the mighty resurrection and glorious ascension of our Lord Jesus Christ. I know that I do not understand. But I also know that it has nothing to do with the angry unforgiving God who so upset my young friend. If the basic definition of sin is lack of love (that love without which all men are dead in the sight of God, as Cranmer wrote in one of his collects), then an inability to forgive is lack of love, and if God is unable to forgive us then he is lacking in love, and so he is not God. At least, he is not the God who makes glad my heart.

It is hard to take the last step, but the hardest thing is to make a choice between the unwillingness to live and the inability to die.

Loneliness is not the perception of leading an isolated life, but it is an inability to get any caring eyes, especially when you want someone to care for you. It is also sense of being lost, even empty you from inside. When you burst into crying, you realise that the whole world is sleeping peacefully with both eyes and ears closed.

They were all together now, and a voice inside assured him that things were going to work out. He just had to be brave and see it through, even when he was scared of the uncertainty, or overwhelmed by his inability to know what the next day would bring. There was only one thing Roger had ever wanted in his life, and he could feel it radiating all around him: Love. Forever.

The only dissability in life is the inability to adapt.

Our parts are not problems to eliminate, but facets to welcome and embrace, recognizing their inability to disrupt our deeper state of being. If parts naturally recede into the background of experience, allow it, but making this a goal is unnecessary. If you become fixated on total dissolution to attain bliss, it's wise to examine this desire with curiosity. In an awakened state, all is welcomed without needing to make binary choices between spirit and matter, personal and universal, finite and infinite, samsara and nirvana. We can experience profound mystery because we embody both realms, always.

Not because Julia herself was a wretched woman; no, she was and remained a damned goddess. But Gregory’s great curse remained, his inability to be enough. He could give her pleasure, he could lavish her with gifts, but he couldn’t inspire her with eternal fidelity. He just didn’t have it in him to be loved so completely.

Her inability to be content offended them somehow.

In 1999, two botanists, Elizabeth Schussler and James Wandersee, wrote a guest editorial for The American Biology Teacher. They were lobbying for education to prevent a syndrome they termed “plant blindness,” an inability to recognize plants and their importance. People have a tendency—validated in studies of school children—to rank animals first in importance. Plants are easier to ignore than animals. Members of the plant kingdom probably won’t eat us, in contrast to “lions and tigers and bears.” Plants stay put.

Dacher Keltner and Jonathain Haidt wrote: ‘Two appraisals are central and are present in all clear cases of awe: perceived vastness, and a need for accommodation, defined as an inability to assimilate an experience into current mental structures.

Nothing can resist a mind that consistently commits to a stated long-term goal with adaptation except rigidity and cynicism. Any seeming constraint is a result of a person's inability to broad-mindedly adapt to new ways of actualizing one's objective. Maintaining a rigid or cynical mindset in the face of obstacles to one's aim reduces the certainty of its long-term achievement.

Yes, indeed' said the vampire, impervious to the derision. ‘Your mutated race is capable of regenerating its fingernails, toenails, hair and epidermis, but is unable to accept the fact that other races are more advanced in that respect. That inability is not the result of your primitiveness. Quite the opposite: it’s a result of egotism and a conviction in your own perfection. Anything that is more perfect than you must be a repulsive aberration. And repulsive aberrations are consigned to myths, for sociological reasons.

Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and deep listening in order to bring joy and happiness to others and relieve others of suffering. Knowing that words can create happiness or suffering, I am determined to learn to speak truthfully, with words that inspire self-confidence, joy, and hope. I will not spread news that I do not know to be certain and will not criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or words that can cause the family or the community to break. I am determined to make all efforts to reconcile and resolve all conflicts, however small.1

-Have you ever thought about determinism? He continued and did not wait to hear the answer: In the past, humans believed that the eye sends a ray of light to bodies and sees them, then the Arab scholar Ibn Al-Haytham asked a logical question: If my eyes send a ray of light, why do I not see in the dark? Then he discovered that the eye is blind in its origin, a receiver and not a transmitter, it only sees when the light is reflected from the objects, so it picks up its reflection and does not send it. We understand determinism as we understand the sense of sight today, we receive it and do not send it, so we see that we are the subject and the deterministic object, we have no power before it, we have to receive it and submit to it, but what if our understanding of it is wrong?! As our understanding of the sense of sight was, while we think we receive determinism, we are in fact sending it. What if determinism had no existence, no reflection, and we were not designed to receive it but rather designed to make and transmit it. The general interpretation of determinism, on which all Muslims and non-Muslims agree, is that every event in the universe, including man’s perception and actions, is subject to a logical sequence of causes within a single continuum. Muslims say that God’s decree and predestination are pre-written and cannot be changed, but they struggle with the eternal question, if this was written for me in advance, then why would God punish me for something that I cannot change? Where is the justice in here! While unbelievers say it was nature, the laws of the universe, that created determinism, and they run into the zero-cause barrier, what is that cause that does not come from any cause? It resulted in the chain that created all causes. Muslims answer them, Cause Zero is neither a cause nor a causative, nor even a result, it is God, he was and will continue to exist, and the understanding of His nature is not within the limits of our mind, for it has no nature at all. The non-believers accuse them, that their inability to understand or know the nature of the Zero cause, made them create the idea of God in their minds, to relieve themselves of the trouble of searching. The entire dispute is based on the zero cause, assuming that determinism is a series written on us, we cannot change it, and we have no authority over it, but what if determinism is actually written on us, and we are the ones who wrote it in the first place, or perhaps we are writing it now.

I moved from one part of the city to another as though turning from an Ashkenazi fable to a Bedouin tale, with equal delight, and I didn't need to be a conscientious objector to distrust policies requiring armed struggle and sermons based on hatred. Gazing upon Jerusalem's sacred structures was enough to persuade me to oppose everything that might injure their enduring grandeur. And still today, beneath its surface holiness, the city is like an odalisque longing for her lover, ready to burst into sensuous joy. It frowns unhappily upon the uproar of its citizens, hoping against hope that enlightenment may come and deliver their minds from their dark torment. By turns Olympus and ghetto, muse and concubine, temple and arena, Jerusalem suffers from an inability to inspire poems without inflaming passions. It's crumbing, heavyhearted, breaking up like its prayers amid the blasphemy of guns....

Given my insistence on the importance of acknowledging radical negativity and of relinquishing the idea of a society beyond division and power, it will not come as a surprise that I disagree with the attempt by a group of left intellectuals to revive the ‘Idea of communism’.9 They claim that the ‘communist hypothesis’ is absolutely necessary for envisaging a politics of emancipation. They argue that the egalitarian ideal is so intrinsically linked to the horizon of communism that its future depends on bringing back such a model. They are no doubt right in refusing the widely accepted view that the disastrous failure of the Soviet model forces us to reject the entirety of the emancipatory project. But I do believe that there are important lessons to be learned from the tragic experience of ‘really existing socialism’, and this calls for a serious rethinking of some central tenets of the communist project. It would indeed be too easy to simply declare that the Soviet model represents a flawed realization of an ideal that remains to be truly implemented. To be sure, many of the reasons for which the communist ideal went astray could be avoided and the current conditions might provide a more favourable terrain. But some of the problems that it encountered cannot be reduced to a simple question of application. They have to do with the way this ideal was conceptualized. To remain faithful to the ideals that inspired the different communist movements, it is necessary to scrutinize how they conceived their goal so as to understand why those ideals could have become so disastrously misled. It is the very notion of ‘communism’ that needs to be problematized because it strongly connotes the anti-political vision of a society where antagonisms have been eradicated and where law, the state and other regulatory institutions have become irrelevant. The main shortcoming of the Marxist approach lies in its inability to acknowledge the crucial role of what I call ‘the political’. While traditional Marxism asserted that communism and the withering away of the state logically entailed each other, Laclau and I assert that the emancipatory project can no longer be conceived of as the elimination of power and the management of common affairs by social agents identified with the viewpoint of the social totality. There will always be antagonism, struggles and division of the social, and the need for institutions to deal with them will never disappear. By locating socialism in the wider field of the democratic revolution, we indicated in Hegemony and Socialist Strategy that the political transformations that will eventually enable us to transcend capitalist society are founded on the plurality of social agents and their struggles. Thus the field of social conflict is extended rather than being concentrated in a ‘privileged agent’ such as the working class. It is for this reason that we reformulated the emancipatory project in terms of a radicalization of democracy. We emphasized that the extension and radicalization of democratic struggles will never have a final point of arrival in the achievement of a fully liberated society. This is why the myth of communism as a transparent and reconciled society – which clearly implies the end of politics – must be abandoned.

But the years had also taken their toll. Some of it was just a function of my getting older, I suppose, for if you are paying attention, each successive year will make you more intimately acquainted with all of your flaws — the blind spots, the recurring habits of thought that may be genetic or may be environmental, but that will almost certainly worsen with time, as surely as the hitch in your walk turns to pain in your hip. In me, one of those flaws had proven to be a chronic restlessness; an inability to appreciate, no matter how well things were going, those blessings that were right there in front of me. It’s a flaw that is endemic to modern life, I think — endemic, too, in the American character — and one that is nowhere more evident than in the field of politics.

But the years had also taken their toll. Some of it was just a function of my getting older, I suppose, for if you are paying attention, each successive year will make you more intimately acquainted with all of your flaws — the blind spots, the recurring habits of thought that may be genetic or may be environmental, but that will almost certainly worsen with time, as surely as the hitch in your walk turns to pain in your hip. In me, one of those flaws had proven to be a chronic restlessness; an inability to appreciate, no matter how well things were going, those blessings that were right there in front of me. It’s a flaw that is endemic to modern life, I think — endemic, too, in the American character — and one that is nowhere more evident than in the field of politics.

We experience our lives like able persons. But end up with inability of taking the risk. From Hari Krishnan Nair

No, what little inspiration I have in life comes not from any sense of racial pride. It stems from the same age-old yearning that has produced great presidents and great pretenders, birthed captains of industry and captains of football; that Oedipal yen that makes men do all sorts of shit we’d rather not do, like try out for basketball and fistfight the kid next door because in this family we don’t start shit but we damn sure finish it. I speak only of that most basic of needs, the child’s need to please the father. Many fathers foster that need in their children through a wanton manipulation that starts in infancy. They dote on the kids with airplane spins, ice cream cones on cold days, and weekend custody trips to the Salton Sea and the science museum. The incessant magic tricks that produced dollar pieces out of thin air and the open-house mind games that made you think that the view from the second-floor Tudor-style miracle in the hills, if not the world, would soon be yours are designed to fool us into believing that without daddies and the fatherly guidance they provide, the rest of our lives will be futile Mickey Mouseless I-told-ya-so existences. But later in adolescence, after one too many accidental driveway basketball elbows, drunken midnight slaps to the upside of our heads, puffs of crystal meth exhaled in our faces, jalapeño peppers snapped in half and ground into our lips for saying “fuck” when you were only trying to be like Daddy, you come to realize that the frozen niceties and trips to the drive-thru car wash were bait-and-switch parenting. Ploys and cover-ups for their reduced sex drives, stagnant take-home pay, and their own inabilities to live up to their father’s expectations. The Oedipal yen to please Father is so powerful that it holds sway even in a neighborhood like mine, where fatherhood for the most part happens in absentia, yet nevertheless the kids sit dutifully by the window at night waiting for Daddy to come home. Of course, my problem was that Daddy was always home.

Extreme independence or the inability to receive support from others is a trauma response. Your I don't need anyone, I'll just do it all myself conditioning is a survival tactic. You learnt ― if I don't put myself in a situation where I rely on someone, I won't have to be disappointed when they don't show up for me.

I was cursed with the inability to ever sleep in late, a habit inherited from years of working on fishing boats. Being drunk and/or being hungover has never been nor ever will be an acceptable reason for not being at work and doing your job on time. In some sick way, there’s even a sense of pride from being able to party all night and work all day. Throughout my entire career, I and others alike in the industry were praised for this attribute. A talent that I often secretly wore like a scarlet letter of shame, I was blessed with an extremely high tolerance for alcohol, particularly whiskey. The problem with this is that it got me into a lot of shitty situations. I often found myself in questionable locations, with even more questionable company, doing even more questionable activities. It was a direct portal to a darkness that had haunted me since my teenage years.