Judging Someone By Their Skin Color Quotes

My parents taught me never to judge others based on whom they love, what color their skin is, or their religion. Why make life miserable for someone when you could be using your energy for good? We don’t need to share the same opinions as others, but we need to be respectful. When you hear people making hateful comments, stand up to them. Point out what a waste it is to hate, and you could open their eyes.

First of all, even nice people can be racists, because racism does not depend on malicious intent. It is not a requirement for you to consciously hate someone who is of a different skin color for you to be racist. Let me repeat. You do not need to actively hate someone who is of a different race than you to do racist crap and hold racist views.

We may claim to judge someone by the content of their character rather than by the color of their skin, But our brains as hell note the color, real fast.

Every aspect of life should be judged soberly and objectively. To hate someone just because of this or that religious belief, or because the color of his skin is different from yours – this is contrary to sober human logic. It’s the person who matters, not his race, religion or color.

Transcendental generosity is generally misunderstood in the study of the Buddhist scriptures as meaning being kind to someone who is lower than you.  Someone has this pain and suffering and you are in a superior position and can save them—which is a very simple-minded way of looking down on someone.  But in the case of the bodhisattva, generosity is not so callous.  It is something very strong and powerful; it is communication.   Communication must transcend irritation, otherwise it will be like trying to make a comfortable bed in a briar patch.  The penetrating qualities of external color, energy, and light will come toward us, penetrating our attempts to communicate like a thorn pricking our skin.  We will wish to subdue this intense irritation and our communication will be blocked.   Communication must be radiation and receiving and exchange.  Whenever irritation is involved, then we are not able to see properly and fully and clearly the spacious quality of that which is coming toward us, that which is presenting itself as communication.  The external world is immediately rejected by our irritation which says, “no, no, this irritates me, go away.”  Such an attitude is the complete opposite of transcendental generosity.   So the bodhisattva must experience the complete communication of generosity, transcending irritation and self-defensiveness.  Otherwise, when thorns threaten to prick us, we feel that we are being attacked, that we must defend ourselves.  We run away from the tremendous opportunity for communication that has been given to us, and we have not been brave enough even to look to the other shore of the river.  We are looking back and trying to run away.   Generosity is a willingness to give, to open without philosophical or pious or religious motives, just simply doing what is required at any moment in any situation, not being afraid to receive anything.  Opening could take place in the middle of a highway.  We are not afraid that smog and dust or people’s hatreds and passions will overwhelm us; we simply open, completely surrender, give.  This means that we do not judge, do not evaluate.  If we attempt to judge or evaluate our experience, if we try to decide to what extent we should open, to what extent we should remain closed, the openness will have no meaning at all and the idea of paramita, of transcendental generosity, will be in vain.  Our action will not transcend anything, will cease to be the act of a bodhisattva.   The whole implication of the idea of transcendence is that we see through the limited notions, the limited conceptions, the warfare mentality of this as opposed to that. Generally, when we look at an object, we do not allow ourselves to see it properly.  Automatically we see our version of the object instead of actually seeing the object as it is.  Then we are quite satisfied, because we have manufactured or own version of the thing within ourselves.   Then we comment on it, we judge, we take or reject; but there is on real communication going on at all.   Cutting Through Spiritual Materialism, p.167, Chogyam Trungpa Rimpoche

Boring? Day 6 Day 7   Chapter 1: Can Someone Tell Me How to Zombie? Day 1 The last thing I remember was that our village was under attack. There were lots of zombies roaming and growling all over the place and if we didn’t want to see our gate thorn down, we had to get out and make them go away. I don’t actually remember how it all happened, but judging by my looks and the color of my skin, I was

I think back to the parties Aimee and I planned, and how all those tuxedos and ball gowns weren't really that much different, costumewise, than some of these getups. Not as elaborate or out there, to be sure, but not so different. After all, is an hour at Bobbi Brown for the perfect party makeup that much of a stretch from an hour putting on a Klingon forehead or Spock ears? Is searching for the perfect dress, shoes, bag, wrap, jewelry so much different from the perfect jumpsuit, ray gun, ammo belt, and communicator? And unlike most of the regular parties we did, these people are way open to each other and the experience. There don't seem to be gaggles of people standing back to judge the other gaggles. And while a lot of the subsets do seem to flock together, Star Wars over here, Lord of the Rings over there, I haven't overheard one snarky comment about someone's costume. None of the women here, in all of their variety of shapes and sizes, seem to be doing anything other than squeeing at each other and praising how gorgeous they are. And everyone seems to just own themselves. I've been at hundreds of events looking at a sea of black dresses because everyone thinks it is slimming. But today I've seen a riot of color and skin. Including a 350-pound raven-haired vixen in a chain-mail corset, with cleavage you could park a hovercraft in, surrounded by a coterie of clearly smitten men. I wanted to high-five her.

It was Dr King’s great central moral insight that in the future about which he dreamed his children should ‘one day live in a nation where they will not be judged by the color of their skin but by the content of their character’. Although many people have attempted to live up to that hope and many have succeeded, in recent years an insidious current has developed that has chosen to reject Dr King’s dream, and insist that content of character is nothing compared to the colour of someone’s skin. It has decided that skin colour is everything. In

Some forms of waiting—on expressways and in doctor’s offices—are fairly trivial in the overall scheme of things. But there are more serious and difficult kinds of waiting: —The waiting of a single person who hopes God might have marriage in store but is beginning to despair —The waiting of a childless couple who desperately want to start a family —The waiting of Nelson Mandela as he sits in a prison cell for twenty-seven years and wonders if he will ever be free or if his country will ever know justice —The waiting of someone who longs to have work that is meaningful and significant and yet cannot seem to find it —The waiting of a deeply depressed person for a morning when she will wake up wanting to live —The waiting of a child who feels awkward and clumsy and longs for the day when he gets picked first on the playground —The waiting of persons of color for the day when everyone’s children will be judged “not by the color of their skin but by the content of their character” —The waiting of an elderly senior citizen in a nursing home—alone, seriously ill, just waiting to die Every one of us, at some junctures of our lives, will have to learn to wait.