Peaceful Not Harmless Quotes

When you spend time worrying, you’re simply using your imagination to create things you don’t want.

Be honest. This applies to every area of your life. Sketchiness is not an attractive trait. No more trying to cover up your baggage, sweeping things under the rug, withholding truth, blatant lying, or even telling seemingly ‘harmless’ white lies or half-truths – release the need to lie completely! Start NOW.

I was born for the peaceful life, for rural quiet: the lyre's voice in the wild is more resounding, creative dreams are more alive. To harmless leisures consecrated, I wander by a wasteful lake and far niente is my rule. By every morn I am awakened unto sweet mollitude and freedom; little I read, a lot I sleep, fugitive fame do not pursue. Was it not thus in former years, that I spent in inaction, in the shade, my happiest days?

So the war swept over like a wave at the seashore, gathering power and size as i bore on us, overwhelming in its rush, seemingly inescapable, and then at the last moment eluded by a word from Phineas; I had simply ducked, that was all,and the wave's concentrated power had hurtled harmlessly overhead, no doubt throwing others roughly up on th beach, but leaving me peaceably treading water as before. I did not stop to think that one wave is inevitably followed by another even larger and more powerful, when the tide is coming in.

If anyone attempted to rule the world by the gospel and to abolish all temporal law and sword on the plea that all are baptized and Christian, and that, according to the gospel, there shall be among them no law or sword - or need for either - pray tell me, friend, what would he be doing? He would be loosing the ropes and chains of the savage wild beasts and letting them bite and mangle everyone, meanwhile insisting that they were harmless, tame, and gentle creatures; but I would have the proof in my wounds. Just so would the wicked under the name of Christian abuse evangelical freedom, carry on their rascality, and insist that they were Christians subject neither to law nor sword, as some are already raving and ranting. To such a one we must say: Certainly it is true that Christians, so far as they themselves are concerned, are subject neither to law nor sword, and have need of neither. But take heed and first fill the world with real Christians before you attempt to rule it in a Christian and evangelical manner. This you will never accomplish; for the world and the masses are and always will be unchristian, even if they are all baptized and Christian in name. Christians are few and far between (as the saying is). Therefore, it is out of the question that there should be a common Christian government over the whole world, or indeed over a single country or any considerable body of people, for the wicked always outnumber the good. Hence, a man who would venture to govern an entire country or the world with the gospel would be like a shepherd who should put together in one fold wolves, lions, eagles, and sheep, and let them mingle freely with one another, saying, “Help yourselves, and be good and peaceful toward one another. The fold is open, there is plenty of food. You need have no fear of dogs and clubs.” The sheep would doubtless keep the peace and allow themselves to be fed and governed peacefully, but they would not live long, nor would one beast survive another. For this reason one must carefully distinguish between these two governments. Both must be permitted to remain; the one to produce righteousness, the other to bring about external peace and prevent evil deeds. Neither one is sufficient in the world without the other. No one can become righteous in the sight of God by means of the temporal government, without Christ's spiritual government. Christ's government does not extend over all men; rather, Christians are always a minority in the midst of non-Christians. Now where temporal government or law alone prevails, there sheer hypocrisy is inevitable, even though the commandments be God's very own. For without the Holy Spirit in the heart no one becomes truly righteous, no matter how fine the works he does. On the other hand, where the spiritual government alone prevails over land and people, there wickedness is given free rein and the door is open for all manner of rascality, for the world as a whole cannot receive or comprehend it.

55 But I was born for peaceful roaming, For country calm and lack of strife; My lyre sings! And in the gloaming My fertile fancies spring to life. I give myself to harmless pleasures And far niente rules my leisures: Each morning early I’m awake To wander by the lonely lake Or seek some other sweet employment: I read a little, often sleep, For fleeting fame I do not weep. And was it not in past enjoyment Of shaded, idle times like this, I spent my days of deepest bliss?

To begin with, we have to be more clear about what we mean by patriotic feelings. For a time when I was in high school, I cheered for the school athletic teams. That's a form of patriotism — group loyalty. It can take pernicious forms, but in itself it can be quite harmless, maybe even positive. At the national level, what "patriotism" means depends on how we view the society. Those with deep totalitarian commitments identify the state with the society, its people, and its culture. Therefore those who criticized the policies of the Kremlin under Stalin were condemned as "anti-Soviet" or "hating Russia". For their counterparts in the West, those who criticize the policies of the US government are "anti-American" and "hate America"; those are the standard terms used by intellectual opinion, including left-liberal segments, so deeply committed to their totalitarian instincts that they cannot even recognize them, let alone understand their disgraceful history, tracing to the origins of recorded history in interesting ways. For the totalitarian, "patriotism" means support for the state and its policies, perhaps with twitters of protest on grounds that they might fail or cost us too much. For those whose instincts are democratic rather than totalitarian, "patriotism" means commitment to the welfare and improvement of the society, its people, its culture. That's a natural sentiment and one that can be quite positive. It's one all serious activists share, I presume; otherwise why take the trouble to do what we do? But the kind of "patriotism" fostered by totalitarian societies and military dictatorships, and internalized as second nature by much of intellectual opinion in more free societies, is one of the worst maladies of human history, and will probably do us all in before too long. With regard to the US, I think we find a mix. Every effort is made by power and doctrinal systems to stir up the more dangerous and destructive forms of "patriotism"; every effort is made by people committed to peace and justice to organize and encourage the beneficial kinds. It's a constant struggle. When people are frightened, the more dangerous kinds tend to emerge, and people huddle under the wings of power. Whatever the reasons may be, by comparative standards the US has been a very frightened country for a long time, on many dimensions. Quite commonly in history, such fears have been fanned by unscrupulous leaders, seeking to implement their own agendas. These are commonly harmful to the general population, which has to be disciplined in some manner: the classic device is to stimulate fear of awesome enemies concocted for the purpose, usually with some shreds of realism, required even for the most vulgar forms of propaganda. Germany was the pride of Western civilization 70 years ago, but most Germans were whipped to presumably genuine fear of the Czech dagger pointed at the heart of Germany (is that crazier than the Nicaraguan or Grenadan dagger pointed at the heart of the US, conjured up by the people now playing the same game today?), the Jewish-Bolshevik conspiracy aimed at destroying the Aryan race and the civilization that Germany had inherited from Greece, etc. That's only the beginning. A lot is at stake.

There are times when you almost tell the harmless old lady next door what you really think of her face—that it ought to be on a night-nurse in a house for the blind; when you’d like to ask the man you’ve been waiting ten minutes for if he isn’t all overheated from racing the postman down the block; when you nearly say to the waiter that if they deducted a cent from the bill for every degree the soup was below tepid the hotel would owe you half a dollar; when—and this is the infallible earmark of true exasperation—a smile affects you as an oil-baron’s undershirt affects a cow’s husband. But the moment passes. Scars may remain on your dog or your collar or your telephone receiver, but your soul has slid gently back into its place between the lower edge of your heart and the upper edge of your stomach, and all is at peace.

So your only hope is among the PACIFISTS or PEACEFUL ANARCHISTS. They say we can only improve the world by improving ourselves and hoping others copy us. This means not fighting anyone, giving away money and either living on the free gifts of others or on the work of our own hands. Buddha, Jesus, and Saint Francis took this path and in this century Prince Kropotkin, Count Leo Tolstoï and an American bachelor farmer-author called Thoreau. The movement attracts a lot of harmless aristocrats and writers. They annoy governments by refusing to pay taxes they think evil—which is most of them, since armies and weapons are what taxes mainly pay for. However, the police only imprison and flog ordinary Pacifists. The admirers of the famous ones keep them out of serious trouble. When you go into politics, Bell, be sure to become a Pacifist Anarchist. People will love you.

With two pit bulls in the house, we have a responsibility to make sure they’re always under control. I mean, we’re well aware of how sweet and harmless they are, yet the fact that they even exist intimidates others, so we train for our neighbors’ peace of mind. As an added bonus, the dogs love it!

After ages during which the earth produced harmless trilobites and butterflies, evolution progressed to the point at which it has generated Neros, Genghis Khans, and Hitlers. This, however, I believe is a passing nightmare; in time the earth will become again incapable of supporting life, and peace will return.

There was a time in my life when I did a fair bit of work for the tempestuous Lucretia Stewart, then editor of the American Express travel magazine, Departures. Together, we evolved a harmless satire of the slightly driveling style employed by the journalists of tourism. 'Land of Contrasts' was our shorthand for it. ('Jerusalem: an enthralling blend of old and new.' 'South Africa: a harmony in black and white.' 'Belfast, where ancient meets modern.') It was as you can see, no difficult task. I began to notice a few weeks ago that my enemies in the 'peace' movement had decided to borrow from this tattered style book. The mantra, especially in the letters to this newspaper, was: 'Afghanistan, where the world's richest country rains bombs on the world's poorest country.' Poor fools. They should never have tried to beat me at this game. What about, 'Afghanistan, where the world's most open society confronts the world's most closed one'? 'Where American women pilots kill the men who enslave women.' 'Where the world's most indiscriminate bombers are bombed by the world's most accurate ones.' 'Where the largest number of poor people applaud the bombing of their own regime.' I could go on. (I think number four may need a little work.) But there are some suggested contrasts for the 'doves' to paste into their scrapbook. Incidentally, when they look at their scrapbooks they will be able to re-read themselves saying things like, 'The bombing of Kosovo is driving the Serbs into the arms of Milosevic.

The creatures who act as though they belong to the world follow the peace-keeping law, and because they follow that law, they give the creatures around them a chance to grow toward whatever it’s possible for them to become. That’s how man came into being. The creatures around Australopithecus didn’t imagine that the world belonged to them, so they let him live and grow. How does being civilized come into it? Does being civilized mean that you have to destroy the world?” “No.” “Does being civilized make you incapable of giving the creatures around you a little space in which to live?” “No.” “Does it make you incapable of living as harmlessly as sharks and tarantulas and rattlesnakes?” “No.” “Does it make you incapable of following a law that even snails and earthworms manage to follow without any difficulty?” “No.” “As I pointed out some time ago, human settlement isn’t against the law, it’s subject to the law—and the same is true of civilization.

These “anthropologists of peace” (who in fact are rather aggressive academics—the ethologist Johan van der Dennen calls them the Peace and Harmony Mafia) have maintained that humans and other animals are strongly inhibited from killing their own kind, that war is a recent invention, and that fighting among native peoples was ritualistic and harmless until they encountered European colonists.10

At that distance, peacefully eating, the elephant looked no more dangerous than a cow. I thought then and I think now that his attack of “must” was already passing off; in which case he would merely wander harmlessly about until the mahout came back and caught him. Moreover, I did not in the least want to shoot him. I decided that I would watch him for a little while to make sure that he did not turn savage again, and then go home. But at that moment I glanced round at the crowd that had followed me. It was an immense crowd, two thousand at the least and growing every minute. It blocked the road for a long distance on either side. I looked at the sea of yellow faces above the garish clothes-faces all happy and excited over this bit of fun, all certain that the elephant was going to be shot. They were watching me as they would watch a conjurer about to perform a trick. They did not like me, but with the magical rifle in my hands I was momentarily worth watching. And suddenly I realized that I should have to shoot the elephant after all. The people expected it of me and I had got to do it; I could feel their two thousand wills pressing me forward, irresistibly. And it was at this moment, as I stood there with the rifle in my hands, that I first grasped the hollowness, the futility of the white man’s dominion in the East. Here was I, the white man with his gun, standing in front of the unarmed native crowd — seemingly the leading actor of the piece; but in reality I was only an absurd puppet pushed to and fro by the will of those yellow faces behind. I perceived in this moment that when the white man turns tyrant it is his own freedom that he destroys. He becomes a sort of hollow, posing dummy, the conventionalized figure of a sahib. For it is the condition of his rule that he shall spend his life in trying to impress the “natives,” and so in every crisis he has got to do what the “natives” expect of him. He wears a mask, and his face grows to fit it. I had got to shoot the elephant. I had committed myself to doing it when I sent for the rifle. A sahib has got to act like a sahib; he has got to appear resolute, to know his own mind and do definite things. To come all that way, rifle in hand, with two thousand people marching at my heels, and then to trail feebly away, having done nothing — no, that was impossible. The crowd would laugh at me. And my whole life, every white man’s life in the East, was one long struggle not to be laughed at.

Hatred never ends through hatred. By non-hatred alone does it end. This is eternal truth. Victory gives birth to hate; The defeated sleep tormented. Giving up both victory and defeat, The peaceful sleep delighted. All tremble at violence: All fear death. Having likened others to yourself, Don’t kill or cause others to kill. If you surveyed the entire world You’d find no one more dear than yourself. Since each person is most dear to themselves, May those who love themselves not bring harm to anyone. The person who day and night Delights in harmlessness, And has loving-kindness toward all beings, Is the one who has no hate for anyone.

Ascent To The Sierras poet Robinson Jeffers #140 on top 500 poets Poet's PagePoemsCommentsStatsE-BooksBiographyQuotationsShare on FacebookShare on Twitter Poems by Robinson Jeffers : 8 / 140 « prev. poem next poem » Ascent To The Sierras Beyond the great valley an odd instinctive rising Begins to possess the ground, the flatness gathers to little humps and barrows, low aimless ridges, A sudden violence of rock crowns them. The crowded orchards end, they have come to a stone knife; The farms are finished; the sudden foot of the slerra. Hill over hill, snow-ridge beyond mountain gather The blue air of their height about them. Here at the foot of the pass The fierce clans of the mountain you'd think for thousands of years, Men with harsh mouths and eyes like the eagles' hunger, Have gathered among these rocks at the dead hour Of the morning star and the stars waning To raid the plain and at moonrise returning driven Their scared booty to the highlands, the tossing horns And glazed eyes in the light of torches. The men have looked back Standing above these rock-heads to bark laughter At the burning granaries and the farms and the town That sow the dark flat land with terrible rubies... lighting the dead... It is not true: from this land The curse was lifted; the highlands have kept peace with the valleys; no blood in the sod; there is no old sword Keeping grim rust, no primal sorrow. The people are all one people, their homes never knew harrying; The tribes before them were acorn-eaters, harmless as deer. Oh, fortunate earth; you must find someone To make you bitter music; how else will you take bonds of the future, against the wolf in men's hearts?

Paradox is any self-contradictory proposition that, when investigated, may prove to be well-founded or true. Once understood, it opens the gateway to higher wisdom. But how can contradictory principles both be true? As the Buddhist Riddle of Five Truths puts it: “It is right. It is wrong. It is both right and wrong. It is neither right nor wrong. All exist simultaneously.” Charles Dickens expressed the paradox of his era, equally true today, when he wrote, “It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness,” going on to describe that time as one of belief and incredulity, light and darkness, hope and despair. Two opposing statements can each be true depending on the observer: it’s true that spiders are merciless killers from the viewpoint of tiny insects caught in their webs—but for most humans, nearly all spiders are harmless creatures. A story of the Sufi sage Mullah Nasruddin expresses the nature of paradox when he’s asked to arbitrate between two men with opposing views. Hearing the first man, he remarks, “You’re right.” When he hears the second man, he also says, “You’re right.” When a bystander points out, “They can’t both be right,” the mullah scratches his head and says, “You’re right.” Let’s go deeper and consider four central sets of paradoxical truths: * Time is real. It moves from past to present to future. * There is no time, no past, no future—only the eternal present. * You possess free will and can thus take responsibility for your choices. * Free will is an illusion—your choices are influenced, even predetermined, by all that preceded them. * You are, or possess, a separate inner self existing within a body. * No separation exists—you are a part of the same Consciousness shining through billions of eyes. * Death is an inevitable reality you’ll meet at the end of life. * The death of the inner self is an illusion. Life is eternal. Must you choose one assertion and reject the other? Or is there a way to meaningfully resolve and even reconcile such apparent contradictions?

In the nineteen sixties and seventies, there were people in all the democratic countries who didn’t have any real power, and they started going to the people who did have all the power and saying, “All these principles of equality you’ve been talking about since the French Revolution are very nice, but you don’t seem to be taking them very seriously. You’re all hypocrites, actually. So we’re going to make you take those principles seriously.” And they held demonstrations and bus rides, and occupied buildings, and it was very embarrassing for the people in power, because the other people had such a good argument, and anyone who listened seriously had to agree with them. ‘Feminism was working, and the civil rights movement was working, and all the other social justice movements were getting more and more support. So, in the nineteen eighties, the CIA—’ she turned to Keith and explained cheerfully, ‘this is where X-Files Theory comes into it – hired some really clever linguists to invent a secret weapon: an incredibly complicated way of talking about politics that didn’t actually make any sense, but which spread through all the universities in the world, because it sounded so impressive. And at first, the people who talked like this just hitched their wagon to the social justice movements, and everyone else let them come along for the ride, because they seemed harmless. But then they climbed on board the peace train and threw out the driver. ‘So instead of going to the people in power and saying, “How about upholding the universal principles you claim to believe in?” the people in the social justice movements ended up saying things like “My truth narrative is in competition with your truth narrative!” And the people in power replied, “Woe is me! You’ve thrown me in the briar patch!” And everyone else said, “Who are these idiots? Why should we trust them, when they can’t even speak properly?” And the CIA were happy. And the people in power were happy. And the secret weapon lived on in the universities for years and years, because everyone who’d played a part in the conspiracy was too embarrassed to admit what they’d done.

THE PARTY And at last the police are at the front door, summoned by a neighbor because of the noise, two large cops asking Peter, who had signed the rental agreement, to end the party. Our peace can’t be disturbed, one of the officers states. But when we receive a complaint we act on it. The police on the front stoop wear as their shoulder patch an artist’s palette, since the town likes to think of itself as an art colony, and indeed, Pacific Coast Highway two blocks inland, which serves as the main north-south street, is lined with commercial galleries featuring paintings of the surf by moonlight —like this night, but without anybody on the sand and with a bigger moon. And now Dennis, as at every party once the police arrive at the door, moves through the dancers, the drinkers, the talkers, to confront the uniforms and guns, to object, he says, to their attempt to stop people harmlessly enjoying themselves, and to argue it isn’t even 1 a.m. Then Stuart, as usual, pushes his way to the discussion happening at the door and in his drunken manner tries to justify to the cops Dennis’ attitude, believing he can explain things better to authority, which of course annoys Dennis, and soon those two are disputing with each other, tonight exasperating Peter, whose sole aim is to get the officers to leave before they are provoked enough to demand to enter to check ID or something, and maybe smell the pot and somebody ends up arrested with word getting back to the landlord and having the lease or whatever Peter had signed cancelled, and all staying here evicted. The Stones, or Janis, are on the stereo now, as the police stand firm like time, like death—You have to shut it down—as the dancing inside continues, the dancers forgetting for a moment a low mark on a quiz, or their draft status, or a paper due Monday, or how to end the war in Asia, or some of their poems rejected by a magazine, or the situation in Watts or of Chavez’s farmworkers, or that they wish they had asked Erin rather than Joan to dance. That dancing, that music, the party, even after the cops leave with their warning Don’t make us come back continues, the dancing has lasted for years, decades, across a new century, through the fear of nuclear obliteration, the great fires, fierce rain, Main Beach and Forest Avenue flooded, war after war, love after love, that dancing goes on, the dancing, the party, the night, the dancing

And then she would discuss very different people whom she had been led to believe existed; hard-working, honourable men and women, not a few of them possessed of fine brains, yet lacking the courage to admit their inversion. Honourable, it seemed, in all things save this that the world had forced on them - this dishonourable lie whereby alone they could hope to find peace, could hope to stake out a claim on existence. And always these people must carry that lie like a poisonous asp pressed against their bosoms; must unworthily hide and deny their love, which might well be the finest thing about them. And what of the women who had worked in the war - those quiet, gaunt women she had seen about London? England had called them and they had come; for once, unabashed, they had faced the daylight. And now because they were not prepared to slink back and hide in their holes and corners, the very public whom they had served was the first to turn round and spit upon them; to cry: 'Away with this canker in our midst, this nest of unrighteousness and corruption!' That was the gratitude they had received for the work they had done out of love for England! And what of that curious craving for religion which so often went hand in hand with inversion? Many such people were deeply religious, and this surely was one of their bitterest problems. They believed, and believing they craved a blessing on what to some of them seemed very sacred - a faithful and deeply devoted union. But the Church's blessing was not for them. Faithful they might be, leading orderly lives, harming no one, and yet the Church turned away; her blessings were strictly reserved for the normal. Then Stephen would come to the thing of all others that to her was the most agonising question. Youth, what of youth? Where could it turn for its natural and harmless recreations? There was Dickie West and many more like her, vigorous, courageous and kind-hearted youngsters; yet shut away from so many of the pleasures that belonged by right to every young creature - and more pitiful still was the lot of a girl who, herself being normal, gave her love to an invert. The young had a right to their innocent pleasures, a right to social companionship; had a right, indeed, to resent isolation. But here, as in all the great cities of the world, they were isolated until they went under; until, in their ignorance and resentment, they turned to the only communal life that a world bent upon their destruction had left them; turned to the worst elements of their kind, to those who haunted the bars of Paris. Their lovers were helpless, for what could they do? Empty-handed they were, having nothing to offer. And even the tolerant normal were helpless - those who went to Valérie's parties, for instance. If they had sons and daughters, they left them at home; and considering all things, who could blame them? While as for themselves, they were far too old - only tolerant, no doubt, because they were ageing. They could not provide the frivolities for which youth had a perfectly natural craving.

But Glass, in her research, discovered that if you dig a little deeper into people's infidelities, you can almost always see how the affair started long before the first stolen kiss. Most affairs begin, Glass wrote, when a husband or wife makes a new friend, and an apparently harmless intimacy is born. You don't sense the danger as it's happening, because what's wrong with friendship? Why can't we have friends of the opposite sex--or of the same sex, for that matter--even if we are married? The answer, as Dr. Glass explained, is that nothing is wrong with a married person launching a friendship outside of matrimony--so long as the "walls and windows" of the relationship remain in the correct places. It was Glass's theory that every healthy marriage is composed of walls and windows. The windows are the aspects of your relationship that are open to the world--that is, the necessary gaps through which you interact with family and friends; the walls are the barriers of trust behind which you guard the most intimate secrets of your marriage. What often happens, though, during so-called harmless friendships, is that you begin sharing intimacies with your new friend that belong hidden within your marriage. You reveal secrets about yourself--your deepest yearnings and frustrations--and it feels good to be so exposed. You throw open a window where there really ought to be a solid, weight-bearing wall, and soon you find yourself spilling your secret heart with this new person. Not wanting your spouse to feel jealous, you keep the details of your new friendship hidden. In so doing, you have now created a problem: You have just built a wall between you and your spouse where there really ought to be free circulation of air and light. The entire architecture of your matrimonial intimacy has therefore been rearranged. Every old wall is now a giant picture window; every old window is now boarded up like a crack house. You have just established the perfect blueprint for infidelity without even noticing.

According to the Koran and the Hadith, aggressive warfare for the purpose of imposing Islam on the world is the ultimate religious obligation of jihad. Second, the history of the expansion of Islam clearly reveals its aggressive, offensive nature. In the seventh century, Islam did not emerge peacefully from the Arabian Peninsula floating harmlessly on the breeze. Islam was spread across the Middle East and North Africa at the edge of the sword. The only choice offered by the Muslim conquerors was conversion or submission to Islam, or death. The same choice was offered when Muslims subjugated Spain and Portugal in 711, and occupied all or part of the Iberian Peninsula until 1492, an occupation of almost eight centuries. Shortly after conquering Spain and Portugal, the Muslims invaded France, but they were repulsed in 732. Muslims also invaded, conquered, and occupied Sicily and large parts of Italy. In addition to invading Spain, France, Sicily, and Italy from North Africa, Muslim armies repeatedly invaded Europe from the east, until they were finally driven out for the last time in 1683. Islam was not waging ‘defensive’ war when it conquered and occupied Spain, Sicily, and Italy or when it besieged Vienna three times.

Do not harm your neighbour, who live trustfully near you.

When I first began writing novels the greatest threat to America and the world appeared to be fundamentalist Islamic terrorists intent on waging a Holy War to establish a Caliphate. So these tended to be my villains. I dutifully took care to explain each time that radicalized Jihadists vowing to wipe all non-Muslims from the face of the Earth and create rivers of blood in the streets didn’t represent the vast majority of peace-loving Muslims. Since there were only small pockets of Jihadists, and over a billion Muslims, nothing could be more obvious. Still, in today’s world, one needed to state this explicitly. But then I began researching the leadership of China, and I was astonished by what I found. I had always thought the country was largely harmless. A promising market for American goods, and a wonderful supplier to American consumers. But the more I researched, the more clear and ominous their endgame became. It wasn’t as if it wasn’t all there to find, in their own words. Still, their reputation within the US tended to be excellent. China was ten times the threat of Russia, yet many Americans thought just the opposite.

She was the creator of her own religion: she’d taken the crude reality of her hard life, the mystical peace of mind coming from her personal divine beliefs, and the hopes and dreams she’d had, and applied her logic and intelligence to build her own life paradigm. A strategic, intelligent cocoon in which she, and only she, could feel comfortable and happy. The rest – the life and personal struggle of other people – was only external noise around her being, tangential and completely harmless.

The kingdom of Bosnia forms a division of the Ottoman empire, and is a key to the countries of Roumeli (or Romeli). Although its length and breadth be of unequal dimensions, yet it is not improper to say it is equal in climate to Misr and Sham (Egypt and Syria). Each one of its lofty mountains, exalted to Ayuk, (a bright red star that * The peace of Belgrade was signed on the first of September, 1739. By this peace the treaty of Passarowitz was nullified, and the rivers Danube, Save, and Una re-established, as the boundaries of the two empires. See note to page 1. always follows the Hyades,) is an eye-sore to a foe. By reason of this country's vicinity to the infidel nations, such as the deceitful Germans, Hungarians, Serbs (Sclavonians), the tribes of Croats, and the Venetians, strong and powerful, and furnished with abundance of cannon, muskets, and other weapons of destruction, it has had to carry on fierce war from time to time with one or other, or more, of these deceitful enemies—enemies accustomed to mischief, inured to deeds of violence, resembling wild mountaineers in asperity, and inflamed with the rage of seeking opportunities of putting their machinations into practice; but the inhabitants of Bosnia know this. The greater part of her peasants are strong, courageous, ardent, lion-hearted, professionally fond of war, and revengeful: if the enemy but only show himself in any quarter, they, never seeking any pretext for declining, hasten to the aid of each other. Though in general they are harmless, yet in conflict with an enemy they are particularly vehement and obstinate; in battle they are strong-hearted ; to high commands they are obedient, and submissive as sheep; they are free from injustice and wickedness; they commit no villany, and are never guilty of high-way robbery; and they are ready to sacrifice their lives in behalf of their religion and the emperor. This is an honour which the people of Bosnia have received as an inheritance from their forefathers, and which every parent bequeaths to his son at his death. By far the greater number of the inhabitants, but especially the warlike chiefs, capudans, and veterans of the borders, in order to mount and dismount without inconvenience, and to walk with greater freedom and agility, wear short and closely fitted garments: they wear the fur of the wolf and leopard about their shoulders, and eagles' wings in their caps, which are made of wolf-skins. The ornaments of their horses are wolf and bearskins: their weapons of defence are the sword, the javelin, the axe, the spear, pistols, and muskets : their cavalry are swift, and their foot nimble and quick. Thus dressed and accoutred they present a formidable appearance, and never fail to inspire their enemies with a dread of their valour and heroism. So much for the events which have taken place within so short a space of time.* It is not in our power to write and describe every thing connected with the war, or which came to pass during that eventful period. Let this suffice. * It will be seen by the dates given in page 1, that the war lasted about two years and five months. Prepared and printed from the rare and valuable collection of Omer EfFendi of Novi, a native of Bosnia, by Ibrahim.* * This Ibrahim was called Basmajee^ the printer. He is mentioned in history as a renegado, and to have been associated with the son of Mehemet Effendi, the negotiator of the peace of Paasarowitz, and who was, in 1721, deputed on a special em-, bassy to Louis XV. Seyd Effendi, who introduced the art of printing into Turkey. Ibrahim, under the auspices of the government, and by the munificence of Seyd Effendi aiding his labours^ succeeded in sending from the newly instituted presses several works, besides the Account of the War in Bosnia.

She yanked open the door, and her smile faded. The same Indian who had wanted to trade two horses for her was standing on the apple crate that served as a front step, his black hair dripping with water, his calico shirt so wet that his copper skin showed through in places. “No house!” he said. Lily was paralyzed for a moment. Here it was, she thought, the moment she’d been warned about. She was going to be scalped, or ravaged, or carried off to an Indian village. Maybe all three. She cast a desperate glance toward the shutgun, at the same time smiling broadly at the Indian. “I’m terribly sorry,” she said, “but of course you can see that there is a house.” “Woman go away!” the Indian insisted. Lily’s heart was flailing in her throat like a bird trapped in a chimney, but she squared her shoulders and put out her chin. “I’m not going anywhere, you rude man,” she replied. “This is my land, and I have the papers to prove it!” The Indian spouted a flock of curses; Lily knew the words for what they were only because of their tone. She started to close the door. “If you’re going to be nasty,” she said, “you’ll just have to leave.” Undaunted, the red man pushed past Lily and strode right over to the stove. He got a cup from the shelf, filled it with coffee, and took a sip. He grimaced. “You got firewater?” he demanded. “Better with firewater.” Lily had never been so frightened or so angry in her life. With one hand to her bosom she edged toward the shotgun. “No firewater,” she said apologetically, “but there is a little sugar. There”—she pointed—“in the blue bowl.” When her unwanted guest turned around to look for the sugar, Lily lunged for the shotgun and cocked it. There was no shell in the chamber; she could only hope the Indian wouldn’t guess. “All right, you,” she said, narrowing her eyes and pointing the shotgun. “Get out of here right now. Just ride away and there won’t be any trouble.” The Indian stared at her for a moment, then had the audacity to burst out laughing. “The major’s right about you,” he said in perfectly clear English. “You are a hellcat.” Now it was Lily who stared, slowly lowering the shotgun. “So that’s why Caleb wasn’t alarmed that day when you and your friends rode up and made all that fuss about the land. He knows you.” “The name’s Charlie Fast Horse,” the man said, offering his hand. Lily’s blood was rushing to her head like lava flowing to the top of an erupting volcano. “Why, that polecat—that rounder—that son-of-a—” Charlie Fast Horse set his coffee aside and held out both hands in a plea for peace. “Calm down, now, Miss Lily,” he pleaded. “It was just a harmless little joke, after all.” “When I see that scoundrel again I’m going to peel off his hide!” Charlie was edging toward the door. “Lord knows I’d like to warm myself by your fire, Miss Lily, but I’ve got to be going. No, no—don’t plead with me to stay.” “Get out of here!” Lily screamed, and Charlie Fast Horse ran for his life. Obviously he didn’t know the shotgun wasn’t loaded. The

‘You should know,’ said Lord Grey, adjusting his sight to the folded paper he had just raised from his desk, ‘that I am tied to the Hexham Saphronia, who combines total chastity with a jackal-like taste for digging up my family history. With twelve barons Grey to research she should be rendered peacefully harmless, with no sharp quality of heat, either biting the tongue or offending the head. She will also bring you a fortune in dowry.’ He looked up.

Sixty years on, we know that HGT is one of the most profound aspects of bacterial life. It allows bacteria to evolve at blistering speeds. When they face new challenges, they don't have to wait for the right mutations to slowly amass within their existing DNA. They can just borrow adaptations wholesale, by picking up genes from bystanders that have already adapted to the challenges at hand. These genes often include dining sets for breaking down untapped sources of energy, shields that protect against antibiotics, or arsenals for infecting new hosts. If an innovative bacterium evolves one of these genetic tools, its neighbours can quickly obtain the same traits. This process can instantly change microbes from harmless gut residents into disease-causing monsters, from peaceful Jekylls into sinister Hydes. They can also transform vulnerable pathogens that are easy to kill into nightmarish 'superbugs' that shrug off even our most potent medicines. The spread of these antibiotic-resistant bacteria is undoubtedly one of the greatest public health threats of the twenty-first century, and it is testament to the unbridled power of HGT.

The dead man seemed peaceful, harmless, like a discarded puppet, just an object. 'Seeing him as a kid's doll is my defense mechanism kicking in.

Quivering fears, heart-tearing cares, Anxious sighs, untimely tears, Fly, fly to courts, Fly to fond worldlings' sports, Where strain'd sardonic smiles are glosing still, And Grief is forc'd to laugh against her will: Where mirth's but mummery, And sorrows only real be. Fly from our country pastimes, fly, Sad troops of human misery. Come, serene looks, Clear as the crystal brooks, Or the pure azur'd heaven that smiles to see The rich attendance of our poverty: Peace and a secure mind, Which all men seek, we only find. Abused mortals I did you know Where joy, heart's-ease, and comforts grow, You'd scorn proud towers, And seek them in these bowers; Where winds, sometimes, our woods perhaps may shake, But blust'ring care could never tempest make, Nor murmurs e'er come nigh us, Saving of fountains that glide by us. Here's no fantastick mask, nor dance, But of our kids that frisk and prance; Nor wars are seen Unless upon the green Two harmless lambs are butting one the other, Which done, both bleating run, each to his mother And wounds are never found, Save what the plough-share gives the ground. Here are no false entrapping baits, To hasten too, too hasty Fates, Unless it be The fond credulity Of silly fish, which worldling like, still look Upon the bait, but never on the hook; Nor envy, unless among The birds, for prize of their sweet song. We all pearls scorn, Save what the dewy morn Congeals upon each little spire of grass, Which careless shepherds beat down as they pass: And gold ne'er here appears, Save what the yellow Ceres bears, Blest silent groves, oh may ye be, For ever, mirth's best nursery ! May pure contents For ever pitch their tents Upon these downs, these meads, these rocks, these mountains. And peace still slumber by these purling fountains: Which we may, every year, Meet when we come a-fishing here.

Hunter-gatherers, too, are much more murderous than their urban, industrialized counterparts, despite their communal lives and localized cultures. The yearly rate of homicide in the modern UK is about 1 per 100,000.91 It’s four to five times higher in the US, and about ninety times higher in Honduras, which has the highest rate recorded of any modern nation. But the evidence strongly suggests that human beings have become more peaceful, rather than less so, as time has progressed and societies became larger and more organized. The !Kung bushmen of Africa, romanticized in the 1950s by Elizabeth Marshall Thomas as “the harmless people,”92 had a yearly murder rate of 40 per 100,000, which declined by more than 30% once they became subject to state authority.93 This is a very instructive example of complex social structures serving to reduce, not exacerbate, the violent tendencies of human beings. Yearly rates of 300 per 100,000 have been reported for the Yanomami of Brazil, famed for their aggression—but the stats don’t max out there. The denizens of Papua, New Guinea, kill each other at yearly rates ranging from 140 to 1000 per 100,000.94 However, the record appears to be held by the Kato, an indigenous people of California, 1450 of whom per 100,000 met a violent death circa 1840.

You aren’t peaceful unless you’re capable of also being violent. If you lack brutality, then you’re merely harmless.

Please remember, never be upset and worry when you talk the truth. I am not the person to discriminate against anyone in any way if there is care for civility, due respect, and honor that is appreciated. My life is devoted to Islam, Pakistan, and humanity though I am powerless and without resources and support; I have only Allah and Muhammad, Peace Be Upon Him; you may see me as a very modern person since I have chosen that style to spread my message to the Muslim world to think and act for the unity that we need. I don't much chat; I do much of my writing work, so again, please keep it in your mind, you need time to understand me, but it is clear that I am a harmless person in all ways.

If one disagrees with the nomadism and violence of our society, then one is under an obligation to take up some permanent dwelling place and cultivate the possibility of peace and harmlessness in it. If one deplores the destructiveness and wastefulness of the economy then one is under an obligation to live as far out on the margin of the economy as one is able: to be economically independent of exploitive industries, to learn to need less, to waste less, to make things last, to give up meaningless luxuries, to understand and resist the language of salesmen and public relations experts, to see through attractive packages, to refuse to purchase fashion or glamour or prestige. If one feels endangered by meaninglessness, then one is under an obligation to resist meaningless pleasure and to resist meaningless work, and to give up the moral comfort and the excuses of the mentality of specialization.

Our text for Serpent Wisdom is from Matthew 10:16: “Be ye therefore wise as Serpents, and harmless as Doves.” To those former biologists among us who have made a study either of Serpents or of Doves, this sentence is puzzling. Serpents are expert hunters, paralyzing or strangling and crushing their prey, a gift that enables them to predate many Mice and Rats. Yet, despite their natural technology, one would not ordinarily call Serpents “wise.” And Doves, though harmless to us, are extremely aggressive to other Doves: a male will harass and kill a less dominant male if occasion offers. The Spirit of God is sometimes pictured as a Dove, which simply informs us that this Spirit is not always peaceful: it has a ferocious side to it as well.

If I say the bad news, I can win applause over the planet: Man is the scourge of the planet, and he was born a scourge, just a few thousand years ago. But the news I am bringing is much different: Man was NOT born a few thousand years ago and he was NOT born a scourge. For this news I am condemned. Man was born MILLIONS of years ago, and he was not more a scourge than lions and hawks or squids. He lived AT PEACE with the world…for MILLIONS of years. That doesn’t mean he was a saint. That doesn’t mean he walked the earth like a buddha. It means he lived as harmlessly as a hyena or a shark or a rattlesnake. It is not MAN who is the scourge of the world. It’s a single culture. One culture out of hundreds of thousands of cultures. OUR culture. We don’t have to change HUMANKIND in order to survive. We only have to change a single culture. It is not an easy task, but it is not an impossible one. Here is my good news: WE ARE NOT HUMANITY. Can you feel the liberation in these words? I’m sure they seem bizarre, whisper them to yourself. I want you to understand what these four words are. They are a summary of all that was forgotten during the Great Forgetting. I mean that quite literally. At the end of the Great Forgetting, when the people of our culture began to build civilization in earnest, those four words were unthinkable. We forgot that we are a single culture and came to think of ourselves as humanity itself. All the intellectual and spiritual foundations of our culture were laid by people who believed absolutely that we are humanity itself. Socrates believed it. Plato believed it. Buddha believed it. Confucius believed it. Moses, Hesus, Thomas Aquinas, Copernicus, Hume, Marx, Kant, they all believed it. Why would it be such a bad thing if we were humanity? If we were humanity itself, then all the terrible things we say about humanity would be true- and that would be very bad news. If we were humanity itself, then all our destructiveness would belong not to one misguided culture but to humanity itself. But we are not humanity. We are just one culture, out of hundreds of thousand that lived their vision on this planet and had a song. It is not humanity that needs changing, it is just us.

Veni, Sancte Spiritus (Come, Holy Spirit) Come, Holy Spirit, send down those beams, which sweetly flow in silent streams from Thy bright throne above. O come, Thou Father of the poor; O come, Thou source of all our store, come, fill our hearts with love. O Thou, of comforters the best, O Thou, the soul’s delightful guest, the pilgrim’s sweet relief. Rest art Thou in our toil, most sweet refreshment in the noonday heat; and solace in our grief. O blessed Light of life Thou art; fill with Thy light the inmost heart of those who hope in Thee. Without Thy Godhead nothing can, have any price or worth in man, nothing can harmless be. Lord, wash our sinful stains away, refresh from heaven our barren clay, our wounds and bruises heal. To Thy sweet yoke our stiff necks bow, warm with Thy fire our hearts of snow, our wandering feet recall. Grant to Thy faithful, dearest Lord, whose only hope is Thy sure word, the sevenfold gifts of grace. Grant us in life Thy grace that we, in peace may die and ever be, in joy before Thy face. Amen. Alleluia. Appendices APPENDIX A How to Make the 33-Day Preparation and Consecration to St.

The Nigerian government is playing with fire over this insecurity issue; they pardoned Boko haram terrorists, bandits, and terror herdsmen, but send a rapid response squad to peaceful protesters who are harmless. This is not a wise move or the right way to maintaining a One Nigeria. People should be able to protest against injustice and other things affecting their way of life as longs as they do it peacefully.

So the distinction between people was caused by the great god, and the Bushmen, who want only to be left in peace, do not compete in issues which they cannot win. They are only frightened by other peoples and hope to be spared their attention. Kung Bushmen call all strangers zhu dole, which means “stranger” but, literally, “dangerous person”; they call all non-Bushmen zo si, which means “animals without hooves,” because, they say, non-Bushmen are angry and dangerous like lions and hyenas. But Kung Bushmen call themselves zhu twa si, the harmless people. Twa means “just” or “only,” in the sense that you say: “It was just the wind” or “It is only me.

I remember how I felt in those days. The fear didn’t set in for a long time: for almost a month everyone was on tenterhooks, waiting for them to announce that, under the leadership of the Communist Party, our scientists, our heroic firemen, our soldiers have once again conquered the elements. They have won an unprecedented victory, they have driven the cosmic fire back into a test tube. The fear took a while to set in. For a long time, we kept it out. Yes, that was it. Absolutely! As I now realize, we could not make the mental connection between fear and peaceful nuclear energy. From all the textbooks and other books we’d read, in our minds we pictured the world as follows: military nuclear power was a sinister mushroom cloud billowing up into the sky, like at Hiroshima and Nagasaki, incinerating people instantly; whereas peaceful nuclear energy was a harmless light bulb. We had a childish image of the world; we were living life as depicted in children’s stories.

O-Sensei described his Aikido as the art of loving attack and peaceful reconciliation. ‘Attacker’ and ‘Defender’ joined together in a startling, seamless harmony that rendered violence harmless.”[38] This is the path of a true martial artist who wants to bring harmony to the world and to him or herself.

The role of fear is especially relevant in neuroplastic healing. If the brain comes to believe that something harmless is dangerous, that belief causes fear that can create or contribute to pain and illness. The healing insight of neuroplasticity is that this association can be reversed: the false sense of danger that causes the fear— and the baseless fear that causes the pain— can be unlearned, and the pain can ease and the body can heal.