Magnitude Of Our Actions Quotes

It is not the magnitude of our actions, but the amount of love that is put into them that matters.

Evidently, evildoing also has a threshold magnitude. Yes, a human being hesitates and bobs back and forth between good and evil all his life. He slips, falls back, clambers up, repents, things begin to darken again. But just so long as the threshold of evildoing is not crossed, the possibility of returning remains, and he himself is still within reach of our hope. But when, through the density of evil actions, the result either of their own extreme danger or of the absoluteness of his power, he suddenly crosses that threshold, he has left humanity behind, and without, perhaps, the possibility of return.

What is surprising is not the magnitude of our forecast errors, but our absence of awareness of it. This is all the more worrisome when we engage in deadly conflicts: wars are fundamentally unpredictable (and we do not know it). Owing to this misunderstanding of the causal chains between policy and actions, we can easily trigger Black Swans thanks to aggressive ignorance-like a child playing with a chemistry kit.

the magnitude of our relationship with others depends on the lattitude of our actions...quote for today

The civil rights movement is evolving from a protest movement into a full-fledged social movement--an evolution calling its very name into question. It is now concerned not merely with removing the barriers to full opportunity but with achieving the fact of equality. From sit-ins and Freedom Rides we have gone into rent strikes, boycotts, community organization, and political action. As a consequence of this natural evolution, the Negro today finds himself stymied by obstacles of far greater magnitude than the legal barriers he was attacking before: automation, urban decay, de facto school segregation. These are problems which, while conditioned by Jim Crow, do not vanish upon its demise. They are more deeply rooted in our socioeconomic order; they are the result of the total society's failure to meet not only the Negro's needs but human needs generally.

❝Washington — perhaps as many global powers have done in the past — uses what I might call the “immaculate conception” theory of crises abroad. That is, we believe we are essentially out there, just minding our own business, trying to help make the world right, only to be endlessly faced with a series of spontaneous, nasty challenges from abroad to which we must react. There is not the slightest consideration that perhaps US policies themselves may have at least contributed to a series of unfolding events. This presents a huge paradox: how can America on the one hand pride itself on being the world’s sole global superpower, with over seven hundred military bases abroad and the Pentagon’s huge global footprint, and yet, on the other hand, be oblivious to and unacknowledging of the magnitude of its own role — for better or for worse — as the dominant force charting the course of world events? This Alice-in-Wonderland delusion affects not just policy makers, but even the glut of think tanks that abound in Washington. In what may otherwise often be intelligent analysis of a foreign situation, the focus of each study is invariably the other country, the other culture, the negative intentions of other players; the impact of US actions and perceptions are quite absent from the equation. It is hard to point to serious analysis from mainstream publications or think tanks that address the role of the United States itself in helping create current problems or crises, through policies of omission or commission. We’re not even talking about blame here; we’re addressing the logical and self-evident fact that the actions of the world’s sole global superpower have huge consequences in the unfolding of international politics. They require examination.

That's one of the ideas that we must always strive to understand if we are ever to understand the world around us. All things on our planet are related to one another. Even the smallest of actions, to one degree or another, affect this complex web. Irrespective of magnitude, events ripple around our world in ways great and small.

I was on one of my world 'walkabouts.' It had taken me once more through Hong Kong, to Japan, Australia, and then Papua New Guinea in the South Pacific [one of the places I grew up]. There I found the picture of 'the Father.' It was a real, gigantic Saltwater Crocodile (whose picture is now featured on page 1 of TEETH). From that moment, 'the Father' began to swim through the murky recesses of my mind. Imagine! I thought, men confronting the world’s largest reptile on its own turf! And what if they were stripped of their firearms, so they must face this force of nature with nothing but hand weapons and wits? We know that neither whales nor sharks hunt individual humans for weeks on end. But, Dear Reader, crocodiles do! They are intelligent predators that choose their victims and plot their attacks. So, lost on its river, how would our heroes escape a great hunter of the Father’s magnitude? And what if these modern men must also confront the headhunters and cannibals who truly roam New Guinea? What of tribal wars, the coming of Christianity and materialism (the phenomenon known as the 'Cargo Cult'), and the people’s introduction to 'civilization' in the form of world war? What of first contact between pristine tribal culture and the outside world? What about tribal clashes on a global scale—the hatred and enmity between America and Japan, from Pearl Harbor, to the only use in history of atomic weapons? And if the world could find peace at last, how about Johnny and Katsu?

Evidently evildoing also has a threshold magnitude. Yes, a human being hesitates and bobs back and forth between good and evil all his life. He slips, falls back, clambers up, repents, things begin to darken again. But just so long as the threshold of evildoing is not crossed, the possibility of returning remains, and he himself is still within reach of our hope. But when, through the density of evil actions, the result either of their own extreme degree or of the absoluteness of his power, he suddenly crosses that threshold, he has left humanity behind, and without, perhaps, the possibility of return.

The intellectual life may be kept clean and healthful if man will live the life of nature and not import into his mind difficulties which are none of his. No man need be perplexed in his speculations. Not less conspicuous is the preponderance of nature over will in all practical life. There is less intention in history than we ascribe to it. We impute deep-laid far-sighted plans to Cæsar and Napoleon; but the best of their power was in nature, not in them. Our life might be much easier and simpler than we make it; that the world might be a happier place than it is; that there is no need of struggle, convulsions, and despairs, of the wringing of the hands and the gnashing of the teeth; that we miscreate our own evil. A little consideration of what takes place around us every day would show us that a higher law than that of our will regulates events; that our painful labors are unnecessary and fruitless; that only in our easy, simple, spontaneous action are we strong, and by contenting ourselves with obedience we become divine. No man can learn what he has not preparation for learning, however near to his eyes is the object. Not in nature but in man is all the beauty and worth he sees. The world is very empty, and is indebted to this gilding, exalting soul for all its pride. He may see what he maketh. Our dreams are the sequel of our waking knowledge. The visions of the night bear some proportion to the visions of the day. Hideous dreams are exaggerations of the sins of the day. We see our evil affections embodied in bad physiognomies. The same reality pervades all teaching. The man may teach by doing, and not otherwise. If he can communicate himself he can teach, but not you words. He teaches who gives, and he learns who receives. There is no teaching until the pupil is brought into the same state or principle in which you are; a transfusion takes place; he is you and you are he; then is a teaching, and by no unfriendly chance or bad company can he never quite lose the benefit. The effect of every action is measured by the depth of the sentiment from which it proceeds. The great man knew not that he was great. It look a century or two for that fact to appear. What he did, he did because he must; it was the most natural thing in the world, and grew out of the circumstances of the moment. But now, every thing he did, even to the lifting of his finger or the eating of bread, looks large, all-related, and is called an institution. We are full of these superstitions of sense, the worship of magnitude. We call the poet inactive, because he is not a president, a merchant, or a porter. We adore an institution, and do not see that it is founded on a thought which we have. But real action is in silent moments. The epochs of our life are not in the visible facts of our choice of a calling, our marriage, our acquisition of an office, and the like, but in a silent thought by the wayside as we walk; in a thought which revises our entire manner of life and says,—‘Thus hast thou done, but it were better thus.

Theirs was a human evil, a product of their own flawed natures. Faulty genetics might have played a part in what they became, or childhood abuse. Tiny blood vessels in the brain corrupting, or little neurons misfiring, could have contributed to their debased natures. But free will also played a part, for I did not doubt that a time came for most of those men and women when they stood over another human being and held a life in the palms of their hands, a fragile thing glowing hesitantly, beating furiously its claim upon the world, and made a decision to snuff it out, to ignore the cries and whimpers and the slow, descending cadence of the final breaths, until at last the blood stopped pumping and instead flowed slowly from the wounds, pooling around them and reflecting their faces in its deep, sticky redness. It was there that the true evil lay, in the moment between thought and action, between intent and commission, when for a fleeting instant there was still the possibility that one might turn away and refuse to appease the dark, gaping desire within. Perhaps it was in this moment that human wretchedness encountered something worse, something deeper and older that was both familiar in the resonance that it found within our souls, yet alien in its nature and its antiquity, an evil that predated our own and dwarfed it with its magnitude. There are as many forms of evil in the world as there are men to commit them, and its gradations are near infinite, but it may be that, in truth, it all draws from the same deep well, and there are beings that have supped from it for far longer than any of us could ever imagine.

Soon after I arrived on the island I had a run-in with my son’s first grade teacher due to my irreverent PJ sense of humor. When Billy lost a baby tooth I arranged the traditional parentchild Tooth Fairy ritual. Only six years old, Billy already suspected I was really the Tooth Fairy and schemed to catch me in the act. With each lost tooth, he was getting harder and harder to trick. To defeat my precocious youngster I decided on a bold plan of action. When I tucked him in I made an exaggerated show of placing the tooth under his pillow. I conspicuously displayed his tooth between my thumb and forefinger and slid my hand slowly beneath his pillow. Unbeknownst to him, I hid a crumpled dollar bill in the palm of my hand. With a flourish I pretended to place the tooth under Billy’s pillow, but with expert parental sleight of hand, I kept the tooth and deposited the dollar bill instead. I issued a stern warning not to try and stay awake to see the fairy and left Billy’s room grinning slyly. I assured him I would guard against the tricky fairy creature. I knew Billy would not be able to resist checking under his pillow. Sure enough, only a few minutes later he burst from his room wide-eyed with excitement. He clutched a dollar bill tightly in his fist and bounced around the room, “Dad! Dad! The fairy took my tooth and left a dollar!” I said, “I know son. I used my ninja skills and caught that thieving fairy leaving your room. I trapped her in a plastic bag and put her in the freezer.” Billy was even more excited and begged to see the captured fairy. I opened the freezer and gave him a quick glimpse of a large shrimp I had wrapped in plastic. Viewed through multiple layers of wrap, the shrimp kind of looked like a frozen fairy. I stressed the magnitude of the occasion, “Tooth fairies are magical, elusive little things with their wings and all. I think we are the first family ever to capture one!” Billy was hopping all over the house and it took me quite awhile to finally calm him down and get him to sleep. The next day I got an unexpected phone call at work. My son’s teacher wanted to talk to me about Billy, “Now what?” I thought. When I arrived at the school, Billy’s teacher met me at the door. Once we settled into her office, she explained she was worried about him. Earlier that day, Billy told his first grade class his father had killed the tooth fairy and had her in a plastic bag in the freezer. He was very convincing. Some little kids started to cry. I explained the previous night’s fairy drama to the teacher. I was chuckling—she was not. She looked at me as if I had a giant booger hanging out of a nostril. Despite the look, I could tell she was attracted to me so I told her no thanks, I already had a girlfriend. Her sputtering red face made me uncomfortable and I quickly left. Later I swore Billy to secrecy about our fairy hunting activities. For dinner that evening, we breaded and fried up a couple dozen fairies and ate them with cocktail sauce and fava beans.

...all projections of consciousness are indeed movements by the self from one place to another, from one dimension to another, and even though the physical body may not seem to move, it is nevertheless deeply affected by these journeys. Moreover, these journeys are not only powerful inner actions that can allow a person to escape the physical dimension and work through a great deal of repression and personal dis-balance, these real journeys provide access to a pool of knowledge and power that is staggering in its magnitude. Indeed, the most staggering of these possibilities is the energetic fact that we are indeed far more than the physical body, and that thanks to the non-physical aspects of our whole being, we have the possibility of surviving physical death!

Not so. You have been doing that quite frequently now. Rest easy. Later the whole of quantum mechanics will be placed in the context of the ten-dimensional manifold of manifolds, and there reconciled to gravity and to general relativity. Then, if you go that far, you will feel better about how it is that these equations can work, or be descriptive of a real world.” “But the results are impossible!” “Not at all. There are other dimensions folded into the ones our senses perceive, as I told you.” “How can you be sure, if we can never perceive them?” “It’s a matter of tests pursued, just as you do it in your work. We have found ways to interrogate the qualities of these dimensions as they influence our sensorium. We see then that there must be other kinds of dimensions. For instance, when very small particles decay into two photons, these photons have a quantum property we call spin. The clockwise spin of one is matched by a counterclockwise spin of the same magnitude in the other one, so that when the spin values are added, they equal zero. Spin is a conserved quantity in this universe, like energy and momentum. Experiments show that before a spin is measured, there is an equal potential for it to be clockwise or counterclockwise, but as soon as the spin is measured it becomes one or the other. At that moment of measurement, the complementary photon, no matter how far away, must have the opposite spin. The act of measurement of one thus determines the spin of both, even if the other photon is many light-years away. It changes faster than news of the measurement could have reached it moving at the speed of light, which is as fast as information moves in the dimensions we see. So how does the far photon know what to become? It only happens, and faster than light. This phenomenon was demonstrated in experiments on Earth, long ago. And yet nothing moves faster than the speed of light. Einstein was the one who called this seemingly faster-than-light effect ‘spooky action at a distance,’ but it is not that; rather, the distance we perceive is irrelevant to this quality we call spin, which is a feature of the universe that is nonlocal. Nonlocality means things happening together across distance as if the distance were not there, and we have found nonlocality to be fundamental and ubiquitous. In some dimensions, nonlocal entanglement is simply everywhere and everything, the main feature of that fabric of reality. The way space has distance and time has duration, other manifolds have entanglement.

Suicide should be made odious among the people of God--it should be emphasized as a deadly sin, and no undue feelings of tenderness towards the unfortunate dead, or of sympathy towards the living bereaved, should prevent us denouncing it as a crime against God and humanity, against the Creator and the creature. It is true that the exact enormity of the act is not defined with minute detail in the Holy Scriptures, or the limits of its punishment given; but to believers in the God whom we worship it has always been regarded as a sin of great magnitude; and in many countries especial pains have been taken to discourage it, by refusal to bury in consecrated ground, by indignities offered to the lifeless remains, or by such lack of funereal observances as would produce a peculiar and horrifying effect upon the survivors. Now, while not advocating measures of this description, we do not think that the same laudations and panegyrics should be pronounced over the self-murderer as are so freely uttered over the faithful Saint who has gone to his eternal rest. There is a difference in their death, and that difference should be impressed upon the living, unless the deceased, at the time of the rash act, was in such a mental condition as not to be wholly responsible for his actions; but again, if this condition be the result of sin, of departure from God's laws, then the unfortunate one, like the inebriate, is not altogether free from the responsibility of acts committed while in this state of mental derangement. If he is not censurable for the act itself, he is for the causes that induced it. In such cases the mantle of charity must not be stretched so widely, in our desire to protect our erring friends, as to reflect dishonor on the work of God, or contempt for the principles of the everlasting Gospel. There is an unfortunate tendency in the natures of many to palliate sins by which they are not personally injured; but we must not forget that such palliation frequently increases the original wrong, and brings discredit on the Church and dishonor to the name and work of our blessed Redeemer; in other words, to save the feelings of our friends we are willing to crucify afresh the Lord of life and glory.