Injury Motivation Quotes

I often wished that more people understood the invisible side of things. Even the people who seemed to understand, didn't really.

Therefore it is unnecessary for a prince to have all the good qualities I have enumerated, but it is very necessary to appear to have them. And I shall dare to say this also, that to have them and always to observe them is injurious, and that to appear to have them is useful; to appear merciful, faithful, humane, religious, upright, and to be so, but with a mind so framed that should you require not to be so, you may be able and know how to change to the opposite.

Every day is a fresh start; don't measure yourself by yesterday's troubles.

War is not just the shower of bullets and bombs from both sides, it is also the shower of blood and bones on both sides.

A slip of the foot may injure your body, but a slip of the tongue will injure your bond.

I had learned quickly that life doesn't always go the way I want it to, and that's okay. I still plod on.

Every run is a work of art, a drawing on each day's canvas. Some runs are shouts and some runs are whispers. Some runs are eulogies and others celebrations. When you're angry, a run can be a sharp slap in the face. When happy, a run is your song. And when your running progresses enough to become the chrysalis through which your life is viewed, motivation is almost beside the point. Rather, it's running that motivates you for everything else the day holds.

The universe is not for man alone, but is a theater of evolution for all living beings. Live and let live is its guiding principle. 'Ahimsa Paramo Dharmah' - Non-injury is the highest religion.

If you feel anxiety or depression, you are not in the present. You are either anxiously projecting the future or depressed and stuck in the past. The only thing you have any control over is the present moment; simple breathing exercises can make us calm and present instantly.

Your attitude will either make or break you, we cannot change fate and the tragedies that enter our lives but we can choose how we want them to change us.

The nerves of the skin send pain signals to the brain to warn us of the danger from and impending injury. In the case of self-inflicted wounding, this pain acts as the body's own defense mechanism to stop one from proceeding in the effort at physical injury. If a person proceeds despite the pain, that means that he or she is motivated by something stronger than the pain, something that makes him or her capable of ignoring or enduring it.

Don't overestimate your emotions because emotional injuries can disturb you but it can not defeat you.

If you are a policy maker, don’t apply bandages to old injuries when what we need is early, corrective surgery.

The weekend was a much-needed breath of fresh air; Monday always seemed to not only take that breath right back, but add a few extra pounds to my shoulders as well.

Loving, of enemies is another dogma of feigned morality, and has besides no meaning. It is incumbent on man, as a moralist, that he does not revenge an injury; and it is equally as good in a political sense, for there is no end to retaliation; each retaliates on the other, and calls it justice: but to love in proportion to the injury, if it could be done, would be to offer a premium for a crime. Besides, the word enemies is too vague and general to be used in a moral maxim, which ought always to be clear and defined, like a proverb. If a man be the enemy of another from mistake and prejudice, as in the case of religious opinions, and sometimes in politics, that man is different to an enemy at heart with a criminal intention; and it is incumbent upon us, and it contributes also to our own tranquillity, that we put the best construction upon a thing that it will bear. But even this erroneous motive in him makes no motive for love on the other part; and to say that we can love voluntarily, and without a motive, is morally and physically impossible. Morality is injured by prescribing to it duties that, in the first place, are impossible to be performed, and if they could be would be productive of evil; or, as before said, be premiums for crime. The maxim of doing as we would be done unto does not include this strange doctrine of loving enemies; for no man expects to be loved himself for his crime or for his enmity. Those who preach this doctrine of loving their enemies, are in general the greatest persecutors, and they act consistently by so doing; for the doctrine is hypocritical, and it is natural that hypocrisy should act the reverse of what it preaches. For my own part, I disown the doctrine, and consider it as a feigned or fabulous morality; yet the man does not exist that can say I have persecuted him, or any man, or any set of men, either in the American Revolution, or in the French Revolution; or that I have, in any case, returned evil for evil.

The video was still playing, although I didn't know why. It seemed as if the able-bodied dancers were mocking me.

Aphrodite and Ares are wounded in battle (by Diomedes in Book 5), and both respond with ridiculous self-pity at their own trivial injuries. Ares and Aphrodite lack honor because they are so closely associated with the basest and most simplistic of human motivations.

Security means the state of being free from danger or threat. Danger means the possibility of suffering harm or injury. The possibility of something unwelcome or unpleasant happening. There are times I have to stress as I express the correct, precise, real and honest definitions; so that the deceptive, politically motivated folks who destructively branded me as “threat to danger” would realise their double denial duplicity, dishonesty and hypocrisy. Have you at least questioned the personal motives and faulty malicious and intentional misjudgment or at least be honestly curious to discern the motive of a cunning person who warns you against another as a danger, a threat or a risk to life or security? Did the political harridan mean political threat to her political coalition or a danger to reveal the harridan's creative deception matched with her political ambitious power links? ~ Angelica Hopes, K.H. Trilogy

The commonest form of psychic attack is that which proceeds from the ignorant or malignant mind of our fellow human beings. We say ignorant as well as malignant, for all attacks are not deliberately motived; the injury may be as accidental as that inflicted by a skidding car. This must always be borne in mind, and we should not impute malice or wickedness as a matter of course when we feel we are being victimised. Our persecutor may himself be a victim. We should not accuse a man of malice if we had linked hands with him and he had stepped on a live rail. Nevertheless, we should receive at his hands a severe shock. So it may be with many an occult attack. The person from whom it emanates may not have originated it. Therefore we should never respond to attack by attack, thus bringing ourselves down to the moral level of our attackers, but rely upon more humane methods, which are, in reality, equally effectual and far less dangerous to handle.

Let a man radically alter his thoughts, and he will be astonished at the rapid transformation it will effect in the material conditions of his life. Men imagine that thought can be kept secret, but it cannot; it rapidly crystallizes into habit, and habit solidifies into circumstance. Bestial thoughts crystallize into habits of drunkenness and sensuality, which solidify into circumstances of destitution and disease: impure thoughts of every kind crystallize into enervating and confusing habits, which solidify into distracting and adverse circumstances: thoughts of fear, doubt, and indecision crystallize into weak, unmanly, and irresolute habits, which solidify into circumstances of failure, indigence, and slavish dependence: lazy thoughts crystallize into habits of uncleanliness and dishonesty, which solidify into circumstances of foulness and beggary: hateful and condemnatory thoughts crystallize into habits of accusation and violence, which solidify into circumstances of injury and persecution: selfish thoughts of all kinds crystallize into habits of self-seeking, which solidify into circumstances more or less distressing. On the other hand, beautiful thoughts of all kinds crystallize into habits of grace and kindliness, which solidify into genial and sunny circumstances: pure thoughts crystallize into habits of temperance and self-control, which solidify into circumstances of repose and peace: thoughts of courage, self-reliance, and decision crystallize into manly habits, which solidify into circumstances of success, plenty, and freedom: energetic thoughts crystallize into habits of cleanliness and industry, which solidify into circumstances of pleasantness: gentle and forgiving thoughts crystallize into habits of gentleness, which solidify into protective and preservative circumstances: loving and unselfish thoughts crystallize into habits of self-forgetfulness for others, which solidify into circumstances of sure and abiding prosperity and true riches. A particular train of thought persisted in, be it good or bad, cannot fail to produce its results on the character and circumstances. A man cannot directly choose his circumstances, but he can choose his thoughts, and so indirectly, yet surely, shape his circumstances.

Most of the crimes which disturb the internal peace of society are produced by the restraints which the necessary, but unequal, laws of property have imposed on the appetites of mankind, by confining to a few the possession of those objects that are coveted by many. Of all our passions and appetites, the love of power is of the most imperious and unsociable nature, since the pride of one man requires the submission of the multitude. In the tumult of civil discord, the laws of society lose their force, and their place is seldom supplied by those of humanity. The ardor of contention, the pride of victory, the despair of success, the memory of past injuries, and the fear of future dangers, all contribute to inflame the mind, and to silence the voice of pity. From such motives almost every page of history has been stained with civil blood....

Coleridge’s description of Iago’s actions as "motiveless malignancy" applies in some degree to all the Shakespearian villains. The adjective motiveless means, firstly, that the tangible gains, if any, are clearly not the principal motive, and, secondly, that the motive is not the desire for personal revenge upon another for a personal injury. Iago himself proffers two reasons for wishing to injure Othello and Cassio. He tells Roderigo that, in appointing Cassio to be his lieutenant, Othello has treated him unjustly, in which conversation he talks like the conventional Elizabethan malcontent. In his soliloquies with himself, he refers to his suspicion that both Othello and Cassio have made him a cuckold, and here he talks like the conventional jealous husband who desires revenge. But there are, I believe, insuperable objections to taking these reasons, as some critics have done, at their face value.

Where there is no rest there is energy. Where there is no disruption there is normality. Where there is no profit there is bankruptcy. Where there is no gain there is insolvency. Where there is no injury there is safety. Where there is no team there is individuality. Where there is no hindrance there is opportunity. Where there is no injury there is safety. Where there is no sense there is inefficiency. Where there is no failiure there is competency. Where there is no decline there is industry. Where there is no strength there is infirmity. Where there is no idleness there is activity. Where there is no weakness there is intensity. Where there is no failiure there is industry. Where there is no leadership there is anarchy. Where there is no repetition there is originality. Where there is no increase there is deficiency. Where there is no ignorance there is capacity. Where there is no impotence there is ability. Where there is no falseness there is authenticity. Where there is no excellence there is mediocrity. Where there is no mistake there is quality. Where there is no amatuer there is ingenuity. Where there is no error there is mastery. Where there is no defect there is virtuosity.

There is no doubt, that in this world, there are all sorts of people who look nice, but are empty inside; who do not feel either moral or spiritual aspirations in addition to the physical gifts with which nature blessed them ... But Corneliu Codreanu, his magnificient physique corresponds to an exceptional inner wholeness. Exclamations of admiration from men left him indifferent. Praise angered him. He had only a fighter's greatness and the ambition of great reformers... The characteristic of his soul was goodness. If you want to penetrate the initial motive which prompted Corneliu Codreanu to throw in a fight so hard and almost desperate, the best answer is that he did it out of compassion for suffering people. His heart bled with thousands of injuries to see the misery in which peasants and workers struggled. His love for the people - unlimited! He was sensitive to any suffering the working masses endured. He had a cult for the humble, and showed an infinite attention to their aspirations and their hopes. The smallest window, the most trivial complaint, were examined with the same seriousness with which he addressed grave political problems.

To be able to open the heart again after betrayal, injury, or loss is a precious act. It requires both courage and compassion. It requires a new movement to emerge from the depths of grief. Forgiveness is one of the most certain paths to restoration, and it is also one of the most difficult. However, it is an attempt to return to wholeness, once again, by letting go and freeing myself from the tight clutch and heavy burden of caution, anger, resentment, and the desire for revenge and punishment. In forgiving others, I free myself towards belonging and wholeness, be it with the person I am forgiving, or with myself.

Go back to where you came from," muttered a man in Italian, glancing from Magnus's Indonesian to Shinyun's Korean face. He moved to shove past them, but Shinyun held up a hand. The man froze. "I've always wondered what that saying is about," Magnus said casually. "I wasn't born in Italy, but many people are who don't fit your idea of what people born here look like. Is it that you think their parents weren't from here, or their grandparents? Why do people say it? Is the idea that everyone should go back to the very first place their ancestors came from?" Shinyun stepped up to the man, who remained fixed in place, his eyeballs twitching. "Wouldn't that mean," Magnus asked, "that ultimately, we all have to go back to the water?" Shinyun flicked a finger, and the man was flung with a brief squeak into the Tiber. Magnus made sure he fell without injury and drifted him to the riverside. The man climbed out and sat down on the bank with a squelch. Magnus hoped he would think about his choices. "I was only going to make him think I would drop him in the water," Magnus clarified. "I understand the impulse, but just making him afraid of us . . ." He trailed off and sighed. "Fear isn't a very efficient motivator." "Fear is all some people understand," Shinyun said. They were standing close together. Magnus could feel the tension running through Shinyun's body. He took her hand and gave it a brief, friendly squeeze before he dropped it. He felt a faint pressure of her fingers in return, as if she'd wanted to squeeze back. I did this to her, he thought, as he always did, the five small words that circled in his mind repeatedly when he was around Shinyun. "I prefer to believe that people can understand a lot, when offered the opportunity," said Magnus. "I like your enthusiasm, but let's not drown anyone." "Spoilsport," said Shinyun, but her tone was friendly.

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.

Get that pitying look off your face,' Eris snarled softly. 'I know what sort of creature my father is. I don't need your sympathy.' Cassian again studied him. 'Why did you leave Mor in the woods that day?' It was the question that would always remain. 'Was it just to impress your father?' Eris barked a laugh, harsh and empty. 'Why does it still matter to all of you so much?' 'Because she's my sister, and I love her.' 'I didn't realise Illyrians were in the habit of fucking their sisters.' Cassian growled. 'It still matters,' he ground out, 'because it doesn't add up. You know what a monster your father is and want to usurp him; you act against him in the best interests of not only the Autumn Court but also all of the faerie lands; you risk your life to ally with us... and yet you left her in the woods. Is it guilt that motivates all of this? Because you left her to suffer and die?' Golden flame simmered in Eris's gaze. 'I didn't realise I'd be facing another interrogation so soon.' 'Give me a damn answer.' Eris crossed his arms, then winced. As if whatever injuries lay beneath his immaculate clothes ached. 'You're not the person I want to explain myself to.' 'I doubt Mor will want to listen.

Guilt plays a pro-social function in strengthening relationships; it encourages taking responsibility, motivates amendatory behaviors such as apology or confession, leads to higher quality solutions to crises and is associated with more constructive anger management … Guilt is also associated with positive empathy and the ability to acknowledge and understand others’ points of view. In contrast shame is associated with responses that are injurious to social relationships… Shame, too, seems to be a driving force in traumatized behavior. Negotiation feels like a defeat, a reminder of the earlier violation. Giving in, adjusting, and changing feel life-threatening. Difference, as to the Supremacist, becomes a threat.

In the light of the evidence it is hard to believe that most crusaders were motivated by crude materialism. Given their knowledge and expectations and the economic climate in which they lived, the disposal of assets to invest in the fairly remote possibility of settlement in the East would have been a stupid gamble. It makes much more sense to suppose, in so far as one can generalize about them, that they were moved by an idealism which must have inspired not only them but their families. Parents, brothers and sisters, wives and children had to face a long absence and must have worried about them: in 1098 Countess Ida of Boulogne made an endowment to the abbey of St Bertin 'for the safety of her sons, Godfrey and Baldwin, who have gone to Jerusalem'.83 And they and more distant relatives — cousins, uncles and nephews - were prepared to endow them out of the patrimonial lands. I have already stressed that no one can treat the phenomenal growth of monasticism in this period without taking into account not only those who entered the communities to be professed, but also the lay men and women who were prepared to endow new religious houses with lands and rents. The same is true of the crusading movement. Behind many crusaders stood a large body of men and women who were prepared to sacrifice interest to help them go. It is hard to avoid concluding that they were fired by the opportunity presented to a relative not only of making a penitential pilgrimage to Jerusalem but also of fighting in a holy cause. For almost a century great lords, castellans and knights had been subjected to abuse by the Church. Wilting under the torrent of invective and responding to the attempts of churchmen to reform their way of life in terms they could understand, they had become perceptibly more pious. Now they were presented by a pope who knew them intimately with the chance of performing a meritorious act which exactly fitted their upbringing and devotional needs and they seized it eagerly. But they responded, of course, in their own way. They were not theologians and were bound to react in ways consonant with their own ideas of right and wrong, ideas that did not always respond to those of senior churchmen. The emphasis that Urban had put on charity - love of Christian brothers under the heel of Islam, love of Christ whose land was subject to the Muslim yoke - could not but arouse in their minds analogies with their own kin and their own lords' patrimonies, and remind them of their obligations to avenge injuries to their relatives and lords. And that put the crusade on the level of a vendetta. Their leaders, writing to Urban in September 1098, informed him that 'The Turks, who inflicted much dishonour on Our Lord Jesus Christ, have been taken and killed and we Jerusalemites have avenged the injury to the supreme God Jesus Christ.