Judging Someone By Their Appearance Quotes

We judge others instantly by their clothes, their cars, their appearance, their race, their education, their social status. The list is endless. What gets me is that most people decide who another person is before they have even spoken to them. What's even worse is that these same people decide who someone else is, and don't even know who they are themselves.

When you judge a woman by her appearance, it doesn't define her, it defines you. Ladies, never allow yourself to be defined by someone's inability to appreciate your unique beauty.

This is the Speaker for the Dead? Judging someone by appearances?" "Maybe I've fallen in love with Grego." "You've always been a sucker for people who pee on you.

Judging a person on how flustered they appear in the face of a shaming is a truly strange and arbitrary way of forming an opinion on someone.   •

One of the great tragedies of life, it seems to me, is when a person classifies himself as someone who has no talents or gifts. When, in disgust or discouragement, we allow ourselves to reach depressive levels of despair because of our demeaning self-appraisal, it is a sad day for us and a sad day in the eyes of God. For us to conclude that we have no gifts when we judge ourselves by stature, intelligence, grade-point average, wealth, power, position, or external appearance is not only unfair but unreasonable.

I don't appreciate people when they judge someone with their appearance but not their feelings. It feels like they want to rule that person for rest of their life.

Just because a person is attractive/beautiful, this does not mean it is okay to villainize them. We always say that we cannot judge a person from the outside (doesn't matter if they have a handicap, are ugly, have a deformity, etc.). But this must go both ways. It also does not matter if someone is beautiful, attractive and happy. That also does not make it okay to judge them, to villainize them. There is a double standard when it comes to whom people choose to be good to, and this double standard is wrong. The outward appearance, both the grotesque and the beautiful, must not be basis for kindness and for cruelty.

When we presume to lie for the benefit of others, we have decided that we are the best judges of how much they should understand about their own lives—about how they appear, their reputations, or their prospects in the world. This is an extraordinary stance to adopt toward other human beings, and it requires justification. Unless someone is suicidal or otherwise on the brink, deciding how much he should know about himself seems the quintessence of arrogance. What attitude could be more disrespectful of those we care about?

We become too embarrassed to meet up with the friend we haven’t seen in years because we might have gained weight. We sabotage relationships by thinking we’re unworthy of physical affection. We hide our face when we have breakouts. We opt out of the dance class because we’re worried we’ll look ridiculous. We miss out on sex positions because we’re afraid we’ll crush our partner with our weight. We dread family holidays because someone might say something about how we look. We don’t approach potential friends or lovers because we assume they will immediately judge our appearance negatively. We try to shrink when walking in public spaces in order to take up as little room as possible. We build our lives around the belief that we are undeserving of attention, love, and amazing opportunities, when in reality this couldn’t be further from the truth.

You tend to hide your flaw from the fear of being judged for your tainted appearance But remember there is always someone who can see through your darkness and shine with you like the brightest star

He was thinking of the book, and what Dahlia had said about sleepwalking, and a strange thought came to him: had Arthur seen that Clark was sleepwalking? Would this be in the letters to V.? Because he had been sleepwalking, Clark realized, moving half-asleep through the motions of his life for a while now, years; not specifically unhappy, but when had he last found real joy in his work? When was the last time he'd truly been moved by anything? When had he last felt awe or inspiration? He wished he could somehow go back and find the iPhone people whom he'd jostled on the sidewalk earlier, apologize to them--I'm sorry, I've realized that I'm just as minimally present in this world as your are, I had no right to judge--and also he wanted of every 360° report and apologize to them too, because it's an awful thing to appear in someone else's report, he saw that now, it's an awful thing to be a target.

The strangest think I have learned is that it's impossible to know what's inside someone. The wizards didn't teach me this, but I have learned it myself. Those who appear tall and straight and very good are sometimes rotten on the inside, and others, huge and clawed and apparently very bad, sometimes contain a pure and sweet form of goodness. The biggest trap is to judge a person by their outer casing. Their skin. Their hair. Their snow-white feathers.

Yes, yes, it ended in my corrupting them all! How it could come to pass I do not know, but I remember it clearly. The dream embraced thousands of years and left in me only a sense of the whole. I only know that I was the cause of their sin and downfall. Like a vile trichina, like a germ of the plague infecting whole kingdoms, so I contaminated all this earth, so happy and sinless before my coming. They learnt to lie, grew fond of lying, and discovered the charm of falsehood. Oh, at first perhaps it began innocently, with a jest, coquetry, with amorous play, perhaps indeed with a germ, but that germ of falsity made its way into their hearts and pleased them. Then sensuality was soon begotten, sensuality begot jealousy, jealousy—cruelty . . . Oh, I don't know, I don't remember; but soon, very soon the first blood was shed. They marvelled and were horrified, and began to be split up and divided. They formed into unions, but it was against one another. Reproaches, upbraidings followed. They came to know shame, and shame brought them to virtue. The conception of honour sprang up, and every union began waving its flags. They began torturing animals, and the animals withdrew from them into the forests and became hostile to them. They began to struggle for separation, for isolation, for individuality, for mine and thine. They began to talk in different languages. They became acquainted with sorrow and loved sorrow; they thirsted for suffering, and said that truth could only be attained through suffering. Then science appeared. As they became wicked they began talking of brotherhood and humanitarianism, and understood those ideas. As they became criminal, they invented justice and drew up whole legal codes in order to observe it, and to ensure their being kept, set up a guillotine. They hardly remembered what they had lost, in fact refused to believe that they had ever been happy and innocent. They even laughed at the possibility o this happiness in the past, and called it a dream. They could not even imagine it in definite form and shape, but, strange and wonderful to relate, though they lost all faith in their past happiness and called it a legend, they so longed to be happy and innocent once more that they succumbed to this desire like children, made an idol of it, set up temples and worshipped their own idea, their own desire; though at the same time they fully believed that it was unattainable and could not be realised, yet they bowed down to it and adored it with tears! Nevertheless, if it could have happened that they had returned to the innocent and happy condition which they had lost, and if someone had shown it to them again and had asked them whether they wanted to go back to it, they would certainly have refused. They answered me: "We may be deceitful, wicked and unjust, we know it and weep over it, we grieve over it; we torment and punish ourselves more perhaps than that merciful Judge Who will judge us and whose Name we know not. But we have science, and by the means of it we shall find the truth and we shall arrive at it consciously. Knowledge is higher than feeling, the consciousness of life is higher than life. Science will give us wisdom, wisdom will reveal the laws, and the knowledge of the laws of happiness is higher than happiness.

Perfectionism sometimes appears as a fear of saying anything that is politically off-base and being judged, so that people don't share their opinions; or are wildly defensive if someone questions something they said; or quickly attack or exclude anyone who doesn't use the same jargon as them or is still learning something they already know about.

Someone driving a $100,000 car might be wealthy. But the only data point you have about their wealth is that they have $100,000 less than they did before they bought the car (or $100,000 more in debt). That’s all you know about them. We tend to judge wealth by what we see, because that’s the information we have in front of us. We can’t see people’s bank accounts or brokerage statements. So we rely on outward appearances to gauge financial success. Cars. Homes. Instagram photos. Modern capitalism makes helping people fake it until they make it a cherished industry.

When someone tells us that a person we know has sexually or physically abused them, we think, I know that person; it cannot be true. Scripture says that our hearts are utterly deceitful; we don't even know our own hearts. We have a hard time believing that. Scripture says that Jesus trusted no one because he knew what was in all people (John 2:24). We say, "I know that person; we trust them." But Jesus says, "I know them; I do not trust them; I know what they are capable of." He would say that about me, about you. Scripture tells us that God does not judge by appearances but according to righteousness. We judge by what we see and hear, and we assume we know the heart.

Out there in the woods, there’s no one to impress and no one to judge you. The only people you’ll see are your fellow hikers, and they don’t care what you look like, or what you wear. It’s when you get past this attitude of judging people by their surface appearance that you’re able to genuinely get to know someone on a deeper, more personal level. This is why relationships formed on the trail are so strong. In

While her moment-to-moment experiences may have been torturous, Gladys was still able to complete tasks. For instance, she could show up for work on time, go grocery shopping, and remember to water the plants. Therefore, if someone’s life could be judged solely by her daily agenda, Gladys Baker would have appeared quite unspectacular. Yet it was how she experienced and reacted to the string of events that made her different.

Narrative horror, disgust. That's what drives him mad, I'm sure of it, what obsesses him. I've known other people with the same aversion, or awareness, and they weren't even famous, fame is not a deciding factor, there are many individuals who experience their life as if it were the material of some detailed report, and they inhabit that life pending its hypothetical or future plot. They don't give it much thought, it's just a way of experiencing things, companionable, in a way, as if there were always spectators or permanent witnesses, even of their most trivial goings-on and in the dullest of times. Perhaps it's a substitute for the old idea of the omnipresence of God, who saw every second of each of our lives, it was very flattering in a way, very comforting despite the implicit threat and punishment, and three or four generations aren't enough for Man to accept that his gruelling existence goes on without anyone ever observing or watching it, without anyone judging it or disapproving of it. And in truth there is always someone: a listener, a reader, a spectator, a witness, who can also double up as simultaneous narrator and actor: the individuals tell their stories to themselves, to each his own, they are the ones who peer in and look at and notice things on a daily basis, from the outside in a way; or, rather, from a false outside, from a generalised narcissism, sometimes known as "consciousness". That's why so few people can withstand mockery, humiliation, ridicule, the rush of blood to the face, a snub, that least of all ... I've known men like that, men who were nobody yet who had that same immense fear of their own history, of what might be told and what, therefore, they might tell too. Of their blotted, ugly history. But, I insist, the determining factor always comes from outside, from something external: all this has little to do with shame, regret, remorse, self-hatred although these might make a fleeting appearance at some point. These individuals only feel obliged to give a true account of their acts or omissions, good or bad, brave, contemptible, cowardly or generous, if other people (the majority, that is) know about them, and those acts or omissions are thus encorporated into what is known about them, that is, into their official portraits. It isn't really a matter of conscience, but of performance, of mirrors. One can easily cast doubt on what is reflected in mirrors, and believe that it was all illusory, wrap it up in a mist of diffuse or faulty memory and decide finally that it didn't happen and that there is no memory of it, because there is no memory of what did not take place. Then it will no longer torment them: some people have an extraordinary ability to convince themselves that what happened didn't happen and what didn't exist did.

That would be because she just drained the ocean, pet. Had to be a rather laborious feat, don't you think?" My entire being shakes at the sound of that deep accent. Liquid, masculine, and sensual. It's him. my netherling guide. If only I could see past the smoke. "Her apparel appears to be that of a scullery maid," Gossamer says, shooting me a disapproving glance. "Perhaps you should send her home and wait for another. Someone more acceptable." "One who's naked shouldn't judge apparel," that familiar voice answers. "You well know that clothes do not the lady make.

Holy hell. All Michaels saw was a tall, walking Adonis. Decked out in leather except for the tight, black shirt hugging his thick chest. As he got closer his eyes appeared dark and mysterious, he seemed to keep his eyes on target but take in everything around him too. People watched him, but didn’t engage him. It was obvious he wasn’t a criminal because of the gold badge hanging around his neck, but damn he looked like he was on his way to kick someone’s ass. Moving through the precinct like he was the Captain. Confident and sure. He wasn’t frowning but he damn sure wasn’t smiling or giving off an approachable vibe. Michaels stood and swallowed hard. Jesus. The man had to be six-foot-three, maybe -four. Taller than his own six one. It was all the hair. Oh, my damn. That beard, that looked course but possibly soft to touch. Damn, he hoped so. Trimmed neatly with a smattering of grays, at least five to six inches of hair beneath his chin. Enough to pull. Shit. “We all thought you loved yourself, Michaels,” Day said, out of nowhere, watching along with everyone else as the bounty hunter approached. Michaels frowned at his Lieutenant. It really was not the fuckin’ time.  Day’s eyes bugged and Michaels turned back just in time to see what everyone else did as Judge reached for the door. Day leaned toward God and hissed, “Why the fuck is he bringing a horse into our office?

CLEANSING CONFLICT What is a saint? One whose wine has turned to vinegar. If you're still wine-drunkenly brave, don't step forward. When your sheep becomes a lion, then come. It is said of hypocrites, "They have considerable valor among themselves!" But they scatter when a real enemy appears. Muhammad told his young soldiers, "There is no courage before an engagement." A drunk foams at the mouth talking about what he will do when he gets his sword drawn, but the chance arrives, and he remains sheathed as an onion. Premeditating, he's eager for wounds. Then his bag gets touched by a needle, and he deflates. What sort of person says that he or she wants to be polished and pure, then complains about being handled roughly? Love is a lawsuit where harsh evidence must be brought in. To settle the case, the judge must see evidence. You've heard that every buried treasure has a snake guarding it. Kiss the snake to discover the treasure! The severe treatment is not toward you, but the qualities that block your growth. A rug beater doesn't beat the rug, but rather the dirt. A horse trainer switches not the horse, but the going wrong. Imprison your mash in a dark vat, so it can become wine. Someone asks, "Don't you worry about God's wrath when you spank a child?" "I'm not spanking my child, but the demon in him." When a mother screams, "Get out of here!" she means the mean part of the child. Don't run from those who scold, and don't turn away from cleansing conflict, or you will remain weak. Also, don't listen to bragging. If you go along with self-importance, the work collapses. Better a small modest team. Sift almonds. Discard the bitter. Sour and sweet sound alike when you pour them out on the rattling tray, but inside they're very different.

With the rise of the state all of this was swept away. For the past five or six millenia, nine-tenths of all the people who ever lived did so as peasants or as members of some other servile caste or class. With the rise of the state, ordinary men seeking to use nature's bounty had to get someone else's permission and had to pay for it with taxes, tribute or extra labor. The weapons and techniques of war and organized aggression were taken away from them and turned over to specialist-soldiers and policemen controlled by military, religious, and civil bureaucrats. For the first time there appeared on earth kings, dictators, high priests, emperors, prime ministers, presidents, governors, mayors, generals, admirals, police chiefs, judges, lawyers, and jailers, along with dungeons, jails, penitentiaries, and concentration camps. Under the tutelage of the state, human beings learned for the first time how to bow, grovel, kneel, and kowtow. In many ways the rise of the state was the descent of the world from freedom to slavery.

Many of the things that appear in this book exist because of the widely accepted creed of meritocracy. In this view of the world, it is primarily the job of politicians to sort the sheep from the goats. It is perfectly acceptable for someone to toil away hopelessly in a rotten job, as long as that person has been judged to lack the requisite merit to do anything better. Our entire political vocabulary – social mobility, bright but poor kids, grammar schools – is geared towards pulling a few people out of the soup without changing its basic ingredients. The debate in 2017 around grammar schools in instructive in this regard: it is not seen as wrong that a child who fails the 11-Plus team should have to spend a lifetime doing soul-destroying work; rather, the tragedy is that it should happen to the wrong child. Woe betide if a 'bright but poor child' should slip through the net, so to speak. One can do what one likes with the other lot.

When a true lover of God goes into a tavern, the tavern becomes his chamber of prayer, but when a wine bibber goes into the same chamber, it becomes his tavern. In everything we do, it is our hearts that make the difference, not our outer appearance. Sufis do not judge other people on how they look or who they are. When a Sufi stares at someone, he keeps both eyes closed instead opens a third eye – the eye that sees the inner realm.

Judging someone without knowing their life experience, without knowing their pain, by their physical appearance, by their social status, from your own belief system, from other people’s gossip, is a very shallow view, and a very shallow opinion.

I hate it, how high-stakes the fashion aspect of it has become. A long time ago, Janeane Garofalo wore cutoffs and a T-shirt to an awards show, and that’s always been my gold standard. I wish everyone could relax and be able to just wear whatever you want, and feel good and be comfortable. And, not to put too fine a point on it, but anybody who criticizes someone for what they’re wearing or how they look is a piece of shit. Happy-face emoji.

It would take someone exempt from all these qualities so that, without preoccupation in his judgment, he would judge of these propositions as indifferent to him; and for this reason we would need a judge who never was. To judge appearances that we receive from subjects, we would need a judicatory instrument; to verify that instrument, we would need demonstration; to verify the demonstration, an instrument; here we are going round a circle. Since the senses cannot stop our dispute, being themselves full of uncertainty, it must be up to reason; no reason can be established without another reason: here we are regressing to infinity. Our imagination does not apply itself to foreign objects, but is formed through the mediation of the senses; and the senses do not understand a foreign object, but only their own passions; and thus what we imagine and what appears to us are not from the object, but only

It is likely that the eyes of animals, which we see are of a different color, produce for them appearances of bodies corresponding to their eyes. To judge the action of the senses we would first have to be in agreement with the animals, and secondly among ourselves. That is what we decidedly are not; and we enter into debate all the time about the fact that we hear, see, or taste something differently from someone else, and we debate about the diversity of images the senses bring us as much as we do about anything. By the ordinary rule of nature, a child hears and sees differently from a man of thirty years, and he in turn hears and sees differently from a man in his sixties. For some the senses are more obscure and darker, for others more open and sharper. We receive things differently,

Christianity still makes sense because it was Christ who: - Never Judged a person by his/her appearance [Mark 10:46-51] - Never Looked down with disdain on someone just because that person does not come to His church [John 4:1-26] - Never kept back his miracle of Healing, just because the person does not belonged to His own community [Matthew 15:25-28] - Shared His Love and Grace with both poor [Luke 14:13] and rich equally [Mark 10:21] - Chose to Forgive even those whom 'His chosen ones' looks down with contempt. [Luke 7:36-50] - Proclaim the Truth about Gospel to a lost soul even if there is no one to acknowledge Him publicly [John 3:1-3] - Preferred to keep quiet even if He was 'wrongly accused'. [Matthew 27:12] - Who ranks the Giver on the basis if his/her Intent of giving and not just Extent of giving [Luke 21:1-4] - Chose to empty His pockets and desist resources available to Him, so that He can teach to Serve First [John 13:14] and lead later. - Eagerly listened to the one who came asking for help and delivered them from their issues rather than opening His book of sorrows and issues to make them feel awkward and ignored. [Mark 7:31-37] ...Its a shame that it is we Christians, who at times Disappoint our Christ and Dishonor His name by acting just opposite to His nature and character in our lives. "World is not disappointed by Christianity, its tired of, us Christians.

from the passion and suffering of the senses, which passion and which object are different things; thus he who judges by appearances judges by something other than the object. And if you say that the passions of the senses convey to the soul by resemblance the quality of the foreign objects, how can the soul and the understanding assure themselves of this resemblance, since they have in themselves no commerce with the foreign objects? Just as someone who did not know Socrates could not say that his portrait resembles him. Now if nevertheless someone wanted to judge by appearances, if by all of them, that is impossible, for they interfere with one another by their contrarieties and discrepancies, as we see by experience. Will it be the case that certain chosen appearances govern the others? That choice would have to be verified by another choice, the second by a third, and so this will never be accomplished.

If you choose not to marry now but want to wait, which Judge Hawkins says is an option, he’ll go ahead and submit his ruling. Then you’ll need to travel to Denver and file an appeal, appear before a judge there, and have another hearing in coming weeks.” McKenna stared, wide-eyed and wordless, while Mei stood off to the side, her head bowed, with a demure smile bunching her cheeks. Wyatt wished McKenna would smile, would cry, would do something to let him know what was going on inside of her. He reached for her other hand and held them both between his. “And in case it’s not clear to you . . .” He smiled, wanting to take her in his arms and kiss her again, maybe try and help her decision along. “I’m the one you’ll be marrying. Unless you have someone else in mind.” Lord, please let her say yes . . . With a nervous laugh, she lowered her eyes, her grip on his hand turning viselike. She glanced down the hallway, then back at him. “Would I be able to keep Emma with me? If I waited?” Wyatt tried not to take the implication of her question too personally, yet felt a slight sting. He knew she was scared to death.

Although he said more about hell than most other subjects, Jesus had a very short fuse with those who appeared enthusiastic about the idea of people suffering eternally. Once, after being rejected by a village of Samaritans, Jesus’ disciples asked him for permission to call fire down from heaven to destroy the Samaritans. Jesus’ response was to rebuke his disciples for thinking such a harsh thing.[1] His response makes me wonder what to do with a subject like hell. On one hand, Jesus indicated that the fire of hell is an appropriate punishment for sin.[2] On the other, he got very upset with anyone suggesting that someone else should go there...Howard Thurman, a predecessor to Dr. King and an African American scholar and minister, gave a lecture at Harvard in 1947 during the pre–civil rights era. In that lecture he shared these words: “Can you imagine a slave saying, ‘I and all my children and grandchildren are consigned to lives of endless brutality and grinding poverty? There’s no judgment day in which any wrongdoing will ever be put right?’”[15] Volf and Thurman are saying the same thing: if there is no final judgment, then there is really no hope for a slave, a rape victim, a child who has been abused or bullied, or people who have been slandered or robbed or had their dignity taken from them. If nobody is ultimately called to account for violence and oppression, then the victims will not see justice, ever. They will be left to conclude the same thing that Elie Wiesel concluded after the Holocaust stripped him of his mother, his father, his sister, and his faith: “I was alone, terribly alone in a world without God. . . . Without love or mercy.”[16] If we insist on a universe in which there is no final reckoning for evil, this is what we are left with. To accept that God is a lover but not a judge is a luxury that only the privileged and protected can enjoy. What I’m saying here is that we need a God who gets angry. We need a God who will protect his kids, who will once and for all remove the bullies and the perpetrators of evil from his playground. Those who cannot or will not appreciate this have likely enjoyed a very sheltered life and are therefore naive about the emotional impact of oppression, cruelty, and injustice. To accept that God is a lover but not a judge is a luxury that only the privileged and protected can enjoy.

As another example, if, through deceit and lies, you caused someone to go to jail unjustly, you may find yourself at some future point imprisoned for a crime that you did not commit. If you then accept what is happening and learn all you can from the experience, you will balance and clear the karmic debt. But if you go into hate, anger, and revenge, you will perpetuate your karma and get to experience it again and again until you learn to bring yourself into balance with it. You might not experience imprisonment as a physical prison experience, but perhaps you might find yourself “trapped” in a job you cannot stand and unable, for some reason, to change that situation. You might find yourself “trapped” in a family situation or in a marriage. There are a lot of ways to be imprisoned. When something happens that appears to hurt you, rather than resisting it and pushing it away, you will embrace it. You will expand your consciousness to encompass the changes and the new situation and to find what new freedoms are available to you. When you begin to understand karma, you can begin to realize that some actions that appear to be “bad” may be actions of fulfilling karma and, therefore, right and proper within that framework. For example, in a previous lifetime, a mother abandons her child and leaves it in the hands of people who do not really care for the child. Because the mother refused to accept and handle her responsibility for the child, the child grew up unloved, abused, misused, and leading a very unhappy, embittered life. The child reembodies at some point, grows up, and has a child of her own, who happens to be her mother from the previous life. She may feel no love for her baby and may abandon it, giving it the opportunity to have the same experience and learn what it is like to be abandoned and unloved. People who observe this might be apt to judge this mother for abandoning the child, when she is actually only fulfilling the karma and bringing to the other consciousness the experience that is necessary to free it from the karma it had created in that other lifetime. So unless you can read the karmic records and see what is within each person’s heart, it is best not to judge actions that appear to be unusual or cruel. It may be an action fulfilling a karmic debt.

It took two breaths for her vision to clear, and but one for her to realize the world was upside down, and someone—a man, judging by the thick calves before her—was standing very close to her. She was dripping wet and freezing cold. A shiver coursed through her, but the uncomfortableness was nothing compared with the pain in her head. Her blood seemed to be filling her entire face at a rapid pace. It whooshed in her ears. She tried to lift her head to see who stood in front of her, but it was useless. Her neck muscles refused to obey. The whooshing became a roar, and darkness began to eat at the corners of her vision. She struggled to form a call for help, but it was nearly impossible. Her tongue was in revolt, and sand seemed to line her throat. She swallowed and strangled out one word. “Help.” A grunt resounded above her, followed by a brown wooden bucket being set beside her head, and then a man appearing as he crouched. Well, not any man, but Thor MacLeod, her husband. He looked as unhappy to see her as she felt to see him. A grimace turned his lips down, his dark eyebrows almost touched in a V, and his eyes, well, his eyes had been transformed to a swirling, violent sea. Crimson smeared across his right cheek in an ominous path. “Hello, wife.” The last word rolled with distaste off his tongue. That was fine with her. She didn’t care to be wed to him either. “It seems wherever ye are trouble finds ye.” “And yet knowing this ye are so dimwitted as to seek me out,” she snapped as a wave of dizziness overcame her. She had to squeeze her eyes shut against it, while inhaling a breath as well as she could, given she was hanging upside down. And why was that? “Why am I upside down,” she demanded, cringing at the weakness of her tone. “One in yer position should nae have such a haughty tone,” the man shot back. She hated that he had a point. “What, pray tell, sort of tone would it please ye for me to take, my lord? If ye’ll tell me, I’ll do my best to adopt it,” she said, trying to sound genuinely like she cared, but she could hear herself, and she knew she’d failed miserably.

Interpretation operates by relating the particular to the universal, by taking a seemingly isolated event and seeing its larger importance. The universal provides the framework of meaning through which the particular acquires whatever sense it will acquire. Without the possibility of a reference to the universal, particular events lose their connection to the whole and thus take on the appearance of contingency. We can see this phenomenon at its most egregious in the contemporary attitude toward crime. People fear crime today in large part because it always threatens to take them by surprise. Rather than being the product of definite sociohistorical conditions, the criminal seems to emerge out of nowhere, strike, and then return to anonymity. As the victim (or potential victim) of the crime, I experience it as a wholly random act, disconnected with the functioning of the social order as a whole. What I experience most forcefully is the fact that the crime could have happened to anyone—that it could have happened to someone else just as easily as it happened to me. Certainly it is never anything that I did that triggered the crime—or at least such is my experience. Crimes appear, in other words, in almost every instance as particular acts without any link to the universal, without any connection to the social order in which they exist. One might have a theory about crime—blaming it on “liberal judges,” for instance—but when crime actually strikes, it seems random and irreducibly singular. Hence, it becomes impossible to interpret crime, to grasp particular crimes within their universal significance. 9 But nonetheless crime does have a universal significance, and it does emerge from localizable conditions, despite its appearance of isolation and particularity. In fact, one could convincingly argue that crime should be easier to understand within the current context of global capitalism than ever before in human history, simply because never before have those who live in squalor been bombarded on a daily basis with nonstop images of opulence. Making connections like this is increasingly difficult today, however, because subjects increasingly view their experience as an isolated, essentially private experience.

Broken boat! The small boat was anchored, where the lake ended, It stood there over the water and nothing at all pretended, The silently lapping water showed no hurry, Just like the still boat that today had no reason to worry, The boat, the water, everything appeared to be at ease, They had no reason to rush, and nobody to please, Just themselves and their anchored state, That steadfastly cast them into this feeling of never being tired to wait, Wait for the sunrise, wait for the moon rise, wait for the morning, Wait for the boatman, wait for a new wave, wait for the birds to sing, It seemed the boat and the lake could wait forever and for everything, And just like the boat I too waited for someone, that feeling beautiful, that special something, The lake spreads far and wide, And the boat stands anchored between this divide, To wait or to drift at the wind’s will, The prospect is attractive but the boat has a promise to fulfill, Towards the boatman, towards the anchor, towards the lake too, And towards something or maybe someone, nobody knows who, Maybe it is her secret affair, With the shore, with the security it offers her, While she is romancing the shore and it erotically kisses her hull, And an onlooker like me feels she wants to break free from this life so dull, But maybe she does not regard the weight of the anchor to be a boundation, For it holds her close to the erotic shore and it's wet and muddy sensation, As time passes by, the boat begins to rot, The kiss of the shore that enticed her and felt so hot, Was actually fooling her to feel what was not real, By the time the boat realised the kiss of the shore was unreal, The hull of the boat had perforated and crumbled, And as it lay there in this state of uselessness and now humbled, The shore no longer kissed it, Because now a new boat stood anchored there, and the shore was erotically kissing it, The boat has decomposed, and its wood drifts freely in the lake now, And it wanders endlessly to seek that real feeling of love, But in pieces, one here, one there, one somewhere unknown, In pieces trying to find love that it never had actually felt or known, So, whenever I see a broken piece of a boat, I think of you my love, and then with these pieces I and my feelings float, Where? Only every broken piece of the boat can tell, But unlike the boat, I feel our love is real and it is for nobody except us to judge and tell!

Therefore, if Hecate decides to make contact with someone as a Triple Goddess, or taking her cosmic role as seen in the Chaldean oracles, or if she wants to appear as all these things together, you’re none to judge.

Never judge a book by its cover. At first glance, even Jesus appeared unimpressive.

When family beliefs lead you to judge someone or something as bad, another conflict appears: Your conclusions and reality get out of sync. The Smith family judged physicians harshly, so it would be difficult for any of them to adopt a similar lifestyle—even if they had the means to do so and would be happier that way. This is parallel to my condemnation of myself when my home didn’t meet my family’s standards. Until I healed my self-judgment, it was hard for me to let my house be dirty without an emotional consequence. And as any mother knows, cleaning a home with children in it is like shoveling snow in a blizzard. I would have been an emotional mess if I hadn’t dealt with this faulty core belief, and my anxiety could have caused undue stress for my children.

The dream flew through thousands of years and left in me just a sense of the whole. I know only that the cause of the fall was I. Like a foul trichina, like an atom of plague infecting whole countries, so I infected that whole happy and previously sinless earth with myself. They learned to lie and began to love the lie and knew the beauty of the lie. Oh, maybe it started innocently,with a joke, with coquetry, with amorous play, maybe, indeed, with an atom, but this atom of lie penetrated their hearts, and they liked it. Then sensuality was quickly born, sensuality generated jealousy, and jealousy - cruelty. . . Oh, I don’t know, I don’t remember, but soon, very soon, the first blood was shed; they were astonished and horrified, and began to part, to separate. Alliances appeared, but against each other now. Rebukes, reproaches began. They knew shame, and shame was made into a virtue. The notion of honor was born, and each alliance raised its own banner. They began tormenting animals, and the animals withdrew from them into the forests and became their enemies. There began the struggle for separation,for isolation, for the personal, for mine and yours. They started speaking different languages. They knew sorrow and came to love sorrow, they thirsted for suffering and said that truth is attained only through suffering. Then science appeared among them. When they became wicked, they began to talk of brotherhood and humaneness and understood these ideas. When they became criminal, they invented justice and prescribed whole codices for themselves in order to maintain it, and to ensure the codices they set up the guillotine. They just barely remembered what they had lost, and did not even want to believe that they had once been innocent and happy. They even laughed at the possibility of the former happiness and called it a dream. They couldn’t even imagine it in forms and images, but - strange and wonderful thing - having lost all belief in their former happiness, having called it a fairy tale, they wised so much to be innocent and happy again, once more, that they fell down before their hearts’ desires like children, they deified their desire,they built temples and started praying to their own idea, their own “desire,” all the while fully believing in its unrealizability and unfeasibility, but adoring it in tears and worshipping it. And yet, if it had so happened that they could have returned to that innocent and happy condition which they had lost, or if someone had suddenly shown it to them again and asked them: did they want to go back to it? - they would certainly have refused. They used to answer me: “Granted we’re deceitful,wicked and unjust, we know that and weep for it, and we torment ourselves over it,and torture and punish ourselves perhaps even more than that merciful judge who will judge us and whose name we do not know. But we have science, and through it we shall again find the truth, but we shall now accept it consciously, knowledge is higher than feelings, the consciousness of life is higher than life. Science will give us wisdom, wisdom will discover laws, and knowledge of the laws of happiness is higher than happiness.” That’s what they used to say, and after such words each of them loved himself more than anyone else, and they couldn’t have done otherwise. Each of them became so jealous of his own person that he tried as hard as he could to humiliate and belittle it in others, and gave his life to that. Slavery appeared, even voluntary slavery: the weak willingly submitted to the strong, only so as to help them crush those still weaker than themselves. Righteous men appeared, who came to these people in tears and spoke to them of their pride, their lack of measure and harmony, their loss of shame. They were derided or stoned. Holy blood was spilled on the thresholds of temples.

Having said all this, I should also make it clear that Sri Ramana himself readily admitted that enlightenment didn’t turn people into paragons of virtue. Like most great Masters before him, he said that it was impossible to judge whether someone was enlightened by what he or she did or said. (‘One should not be deceived by the external appearance of a jnani.’) Saintliness does not necessarily go hand in hand with enlightenment, although most people like to think that it should. Sri Ramana was a rare conjunction of saintliness and enlightenment, but many other Masters and enlightened beings were not. They were not less enlightened because they didn’t conform to the social and ethical mores of their times, they simply had different destinies to fulfil.

It is not my job to change the minds of those who desire to harshly judge me. It’s merely my mission to love them too. This does not pose a threat. Only the jealously of my willingness to love can pose a threat. Still, we are all capable of loving each other. Love is a choice. The appearance of neutrality is merely an interpretation from the lens of one's own understanding. It’s neither truth nor fact. Merely the meaning someone has given to what they perceive.

1. Try to make explicit the basis of any hunches and intuitions about whether or not someone is lying. By becoming more aware of how you interpret behavioral clues to deceit, you will learn to spot your mistakes and recognize when you don’t have much chance to make a correct judgment. 2. Remember that there are two dangers in detecting deceit: disbelieving-the-truth (judging a truthful person to be lying) and believing-a-lie (judging a liar to be truthful). There is no way to completely avoid both mistakes. Consider the consequences of risking either mistake. 3. The absence of a sign of deceit is not evidence of truth; some people don’t leak. The presence of a sign of deceit is not always evidence of lying; some people appear ill-at-ease or guilty even when they are truthful. You can decrease the Brokaw hazard, which is due to individual differences in expressive behavior, by basing your judgments on a change in the suspect’s behavior. 4. Search your mind for any preconceptions you may have about the suspect. Consider whether your preconceptions will bias your chance of making a correct judgment. Don’t try to judge whether or not someone is lying if you feel overcome by jealousy or in an emotional wildfire. Avoid the temptation to suspect lying because it explains otherwise inexplicable events. 5. Always consider the possibility that a sign of emotion is not a clue to deceit but a clue to how a truthful person feels about being suspected of lying. Discount the sign of an emotion as a clue to deceit if a truthful suspect might feel that emotion because of: the suspect’s personality; the nature of your past relationship with the suspect; or the suspect’s expectations. 6. Bear in mind that many clues to deceit are signs of more than one emotion, and that those that are must be discounted if one of those emotions could be felt if the suspect is truthful while another could be felt if the suspect is lying. 7. Consider whether or not the suspect knows he is under suspicion, and what the gains or losses in detecting deceit would be either way. 8. If you have knowledge that the suspect would also have only if he is lying, and you can afford to interrogate the suspect, construct a Guilty Knowledge Test. 9. Never reach a final conclusion about whether a suspect is lying or not based solely on your interpretation of behavioral clues to deceit. Behavioral clues to deceit should only serve to alert you to the need for further information and investigation. Behavioral clues, like the polygraph, can never provide absolute evidence. 10. Use the checklist provided in the appendix (table 4) to evaluate the lie, the liar, and you, the lie catcher, to estimate the likelihood of making errors or correctly judging truthfulness.