Slings And Arrows Quotes

To be, or not to be: that is the question: Whether 'tis nobler in the mind to suffer The slings and arrows of outrageous fortune, Or to take arms against a sea of troubles, And by opposing end them? To die: to sleep; No more; and by a sleep to say we end The heart-ache and the thousand natural shocks That flesh is heir to, 'tis a consummation Devoutly to be wish'd. To die, to sleep; To sleep: perchance to dream: ay, there's the rub; For in that sleep of death what dreams may come When we have shuffled off this mortal coil, Must give us pause: there's the respect That makes calamity of so long life; For who would bear the whips and scorns of time, The oppressor's wrong, the proud man's contumely, The pangs of despised love, the law's delay, The insolence of office and the spurns That patient merit of the unworthy takes, When he himself might his quietus make With a bare bodkin? who would fardels bear, To grunt and sweat under a weary life, But that the dread of something after death, The undiscover'd country from whose bourn No traveller returns, puzzles the will And makes us rather bear those ills we have Than fly to others that we know not of? Thus conscience does make cowards of us all; And thus the native hue of resolution Is sicklied o'er with the pale cast of thought, And enterprises of great pith and moment With this regard their currents turn awry, And lose the name of action.--Soft you now! The fair Ophelia! Nymph, in thy orisons Be all my sins remember'd!

The Savage nodded, frowning. "You got rid of them. Yes, that's just like you. Getting rid of everything unpleasant instead of learning to put up with it. Whether 'tis better in the mind to suffer the slings and arrows or outrageous fortune, or to take arms against a sea of troubles and by opposing end them...But you don't do either. Neither suffer nor oppose. You just abolish the slings and arrows. It's too easy." ..."What you need," the Savage went on, "is something with tears for a change. Nothing costs enough here.

Often we take personally the slings and arrows of our 'abusers'. But frequently we are merely the interchangeable pawns of their own neurotic dramas. Anyone else in your position would have received the same treatment. There is nothing especially noxious or negatively noteworthy about you.

Whether 'tis nobler in the mind to suffer The slings and arrows of outrageous fortune, Or to take arms against a sea of troubles, And by opposing end them?

With the arrival of electric technology, man has extended, or set outside himself, a live model of the central nervous system itself. To the degree that this is so, it is a development that suggests a desperate suicidal autoamputation, as if the central nervous system could no longer depend on the physical organs to be protective buffers against the slings and arrows of outrageous mechanism.

You got rid of them. Yes, that’s just like you. Getting rid of everything unpleasant instead of learning to put up with it. Whether ‘tis better in the mind to suffer the slings and arrows of outrageous fortune, or to take arms against a sea of troubles and by opposing end them… But you don’t do either. Neither suffer nor oppose. You just abolish the slings and arrows. It’s too easy.

The real point is that you cannot harbor malice toward others and then cry foul when someone displays intolerance against you. Prejudice tolerated is intolerance encouraged. Rise up in righteousness when you witness the words and deeds of hate, but only if you are willing to rise up against them all, including your own. Otherwise suffer the slings and arrows of disrespect silently.

And it really doesn't matter if we're under our desks with our hands over our heads or not, does it? No, said Mrs. Baker. It doesn't really matter. So, why are we practicing? She thought for a minute. Because it gives comfort, she said. People like to think that if they're prepared then nothing bad can really happen. And perhaps we practice because we feel as if there's nothing else we can do because sometimes it feels as if life is governed by the slings and arrows of outrageous fortune.

I knew I could be everything for him that he was for me. I could heal his wounds, be his anchor, treasure him. Together we could create our own world, one of warmth and affection, protected from the slings and arrows of the world. For despite our differences, our struggles, our childhoods at opposite ends of the spectrum... Dean and I were the same.

Body of a woman, white hills, white thighs, you look like a world, lying in surrender. My rough peasant's body digs in you and makes the son leap from the depth of the earth. I was lone like a tunnel. The birds fled from me, and nigh swamped me with its crushing invasion. To survive myself I forged you like a weapon, like an arrow in my bow, a stone in my sling. But the hour of vengeance falls, and I love you. Body of skin, of moss, of eager and firm milk. Oh the goblets of the breast! Oh the eyes of absence! Oh the roses of the pubis! Oh your voice, slow and sad! Body of my woman, I will persist in your grace. My thirst, my boundless desire, my shifting road! Dark river-beds where the eternal thirst flows and weariness follows, and the infinite ache.

Tragedy seems to bring out all varieties of unexpected qualities in people. It was as if some folks got dunked in plastic, vacuum-sealed like backpacking dinners, and could do nothing but sweat in their private hell. And others seemed to have just the opposite problem, as if disaster had dipped them in acid instead, stripping off the outside layer of skin that once protected them from the slings and arrows of other people’s outrageous fortunes. For these sorts, just walking down the street in the wake of every stranger’s ill wind became an agony, an aching slog through this man’s fresh divorce and this woman’s throat cancer. They were in hell, too, but it was everybody’s hell, this big, shoreless, sloshing sea of toxic waste.

- I have no argument with faith, understand, so long as it helps one to cope with the slings and arrows of life while keeping its hands outside of my pockets - Virgil LaFleur

You might hide in some Freudian jungle most of your miserable life, baying at the moon and shouting curses at God, but at the end, right down there at the damned end when it counts... you would sure as anything clear up just enough to realize the moon you have spent so many years baying at is nothing but the light globe up there on the ceiling, and God is just something placed in your bureau drawer by the Gideon Society. Yes, I sighed again, in the long run insanity would be the same old coldhearted drag of too solid flesh, too many slings and arrows, and too much outrageous fortune.

It's two A.M. "To sleep or to write that is the question?" Whether it tis nobler to suffer the slings and arrows of my piss poor punctuation or take arms against a sea of keys with so many new possibilities.

This was a mouth that had suffered many slings and arrows along with the occasional thrashing and several hundredweight of tobacco and Cadbury's milk chocolate. This was a mouth through which a great deal of life had passed at, it would appear, an uncompromising speed.

To eat or not to eat, that is the question: whether 'tis Nobler in the stomach to suffer the Slings and Arrows of outrageous Hunger (while keeping mouthparts in pristine kissing condition) or to take Spoon against Slice of cake, and-- "Yes, please," my stomach pipes up.

It was surely well for man that he came late in the order of creation. There were powers abroad in earlier days which no courage and no mechanism of his could have met. What could his sling, his throwing-stick, or his arrow avail him against such forces as have been loose tonight? Even with a modern rifle it would be all odds on the monster.

The most important trait of a writer is an authentic voice. Writers have to have faith in their own voice, and their own way of doing things. Originality is the gem that every writer possesses. Originality also brings on the most merciless attacks. The world resents originality in the beginning writer, and then rewards it abundantly once that writer has been successfully published. Cherish your own voice. Don't try to sound like anybody else. Sound like yourself and take the slings and arrows and keep going.

I hazarded to your mother that tragedy seems to bring out all varieties of unexpected qualities in people. I said it was as if some folks (I was thinking of Mary) got dunked in plastic, vacuum-sealed like backpacking dinners, and could do nothing but sweat in their private hell. And others seemed to have just the opposite problem, as if disaster had dipped them in acid instead, stripping off the outside layer of skin that once protected them from the slings and arrows of other people's outrageous fortunes. For these sorts, just walking down the street in the wake of every stranger's ill wind became an agony, an aching slog through the man's fresh divorce and that woman's terminal throat cancer. They were in hell, too, but it was everybody's hell, this big, shoreless, sloshing sea of toxic waste.

What would you do?” “I honestly don’t know. That’s what’s so trying about all of this. It’s so completely, so thoroughly, unique to you. Like all of life. None of us can ever say for sure what we’d do without feeling all of someone else’s slings and arrows along the way.

our trials, yet each crisis counts, and we will fly up anew like the phoenix and go on. For Christ is with us amid all slings and arrows.

sometimes it feels as if life is governed by the slings and arrows of outrageous fortune.

For truly, what computer has not asked whether ’tis nobler in the mind to suffer the slings and arrows of outrageous instructions?

Despair is a wholly selfish response to fortune’s slings and arrows.

None of us can ever say for sure what we’d do without feeling all of someone else’s slings and arrows along the way.

To be, or not to be,—that is the question:— 65 Whether ’tis nobler in the mind to suffer The slings and arrows of outrageous fortune Or to take arms against a sea of troubles,

HAMLET To be, or not to be,—that is the question:— 65 Whether ’tis nobler in the mind to suffer The slings and arrows of outrageous fortune Or to take arms against a sea of troubles,

Having spent the day defending myself from the slings and arrows of outrageous truck drivers and busboys, I am sometimes ill-equipped to suddenly assume an air of sensitive melancholy

To be, or not to be: that is the question: Whether 'tis nobler in the mind to suffer The slings and arrows of outrageous fortune, Or to take arms against a sea of troubles, And by opposing end them?

To be, or not to be - that is the question; Whether 'tis nobler in the mind to suffer The slings and arrows of outrageous fortune Or to take arms against a sea of troubles And by opposing end them. To die, to sleep - No more - and by a sleep we say we end The heartache and the thousand natural shocks That flesh is heir to. 'Tis a consummation Devoutly to be wished. To die, to sleep - To sleep - perchance to dream. Ay, there's the rub.

As in the inflammations and fevers of physical illness, what looks like trouble may be the very process by which healing takes place. As we become better able to endure life’s slings and arrows, our coping mechanisms mature, and vice versa.

What would you do?" "I honestly don't know. That's what's so trying about all of this. It's so completely, so thoroughly, unique to you. Like all of life. None of us can ever say for sure what we'd do without feeling all of someone's slings and arrows along the way.

Howlett speculated that the human cannabinoid system evolved to help us endure (and selectively forget) the routine slings and arrows of life “so that we can get up in the morning and do it all over again.” It is the brain’s own drug for coping with the human condition.

Instead, it is the quality of your relationships that matters. Simply put, living in the midst of warm relationships is protective of both mind and body. This is an important concept, the concept of protection. Life is hard, and sometimes it comes at you in full attack mode. Warm, connected relationships protect against the slings and arrows of life and of getting old.

I, like many of you artists out there, constantly shift between two states. The first (and far more preferable of the two) is white-hot, ‘in the zone’ seat-of-the-pants, firing on all cylinders creative mode. This is when you lay your pen down and the ideas pour out like wine from a royal chalice! This happens about 3% of the time. The other 97% of the time I am in the frustrated, struggling, office-corner-full-of-crumpled-up-paper mode. The important thing is to slog diligently through this quagmire of discouragement and despair. Put on some audio commentary and listen to the stories of professionals who have been making films for decades going through the same slings and arrows of outrageous production problems. In a word: PERSIST. PERSIST on telling your story. PERSIST on reaching your audience. PERSIST on staying true to your vision ….

But I found signs of their trespass: a burned patch planted with a fistful of grain, a tree felled or stripped of fruit, a deer strung up in a snare. I never saw a poacher. They were too cunning, and for cause: the foresters would take a man's hands and eyes and leave him to the mercy of the wolves for such an offense. It was bad enough to steal the king's game, but snares were an abomnination. The gods abhor weapons that leave the hand, coward' weapons such as javelins, bows and arrows, slings. No man or beast should die by such means.

To periodize or not to periodize? That is the question. Whether ’tis nobler in the mind to suffer the slings and arrows of outraged academes by periodizing (and thus to blaspheme through generalization) or to address large-scale stylistic trends without prevarication; ’tis a fardel to bear, and bear it we shall. For such utile aids are not to be scorned, but embraced lest even greater misunderstanding be our lot. O Baroque! O Classical! O Romantic! Though the thorns of despised love be your reward, we will invoke you even as we curse you, for, like our knees, thou art poorly made, but we cannot walk without you.

Every human being must make, and is making, this long evolutionary journey from spiritual infancy to godlike power and perfection, but there are two ways in which it may be done. We may, as the vast majority do, accept the process of unconscious evolution and submit to nature's whip and spur that continuously urge the thoughtless and indifferent forward until they finally reach the goal. Or, we may choose conscious evolution and work intelligently with nature, thus making progress that is comparatively of enormous rapidity and at the same time avoid much of what Hamlet called the "slings and arrows of outrageous fortune.

To be a successful academic, it is not enough merely to have mastered the craft of writing intelligibly. You must also be creative enough to produce original research, persuasive enough to convey the significance of your findings to others, prolific enough to feed the tenure and promotion machine, confident enough to withstand the slings and arrows of peer review, strategic enough to pick your way safely through the treacherous terrain of academic politics, well organized enough to juggle multiple roles and commitments, and persistent enough to keep on writing and publishing no matter what. So how do academics gain this formidable set of skills, if not through formal training?

To Whom it May Inspire,” Austin wrote. “I, like many of you artists out there, constantly shift between two states. The first (and far more preferable of the two) is white-hot, ‘in the zone’ seat-of-the-pants, firing on all cylinders creative mode. This is when you lay your pen down and the ideas pour out like wine from a royal chalice! This happens about 3% of the time. The other 97% of the time I am in the frustrated, struggling, office-corner-full-of-crumpled-up-paper mode. The important thing is to slog diligently through this quagmire of discouragement and despair. Put on some audio commentary and listen to the stories of professionals who have been making films for decades going through the same slings and arrows of outrageous production problems. In a word: PERSIST. PERSIST on telling your story. PERSIST on reaching your audience. PERSIST on staying true to your vision.…

Hamlet’s soliloquy, you know; the most celebrated thing in Shakespeare. Ah, it’s sublime, sublime! Always fetches the house. I haven’t got it in the book—I’ve only got one volume—but I reckon I can piece it out from memory. I’ll just walk up and down a minute, and see if I can call it back from recollection’s vaults.” So he went to marching up and down, thinking, and frowning horrible every now and then; then he would hoist up his eyebrows; next he would squeeze his hand on his forehead and stagger back and kind of moan; next he would sigh, and next he’d let on to drop a tear. It was beautiful to see him. By and by he got it. He told us to give attention. Then he strikes a most noble attitude, with one leg shoved forwards, and his arms stretched away up, and his head tilted back, looking up at the sky; and then he begins to rip and rave and grit his teeth; and after that, all through his speech, he howled, and spread around, and swelled up his chest, and just knocked the spots out of any acting ever I see before. This is the speech—I learned it, easy enough, while he was learning it to the king: To be, or not to be; that is the bare bodkin That makes calamity of so long life; For who would fardels bear, till Birnam Wood do come to Dunsinane, But that the fear of something after death Murders the innocent sleep, Great nature’s second course, And makes us rather sling the arrows of outrageous fortune Than fly to others that we know not of. There’s the respect must give us pause: Wake Duncan with thy knocking! I would thou couldst; For who would bear the whips and scorns of time, The oppressor’s wrong, the proud man’s contumely, The law’s delay, and the quietus which his pangs might take, In the dead waste and middle of the night, when churchyards yawn In customary suits of solemn black, But that the undiscovered country from whose bourne no traveler returns, Breathes forth contagion on the world, And thus the native hue of resolution, like the poor cat i’ the adage, Is sicklied o’er with care, And all the clouds that lowered o’er our housetops, With this regard their currents turn awry, And lose the name of action. ’Tis a consummation devoutly to be wished. But soft you, the fair Ophelia: Ope not thy ponderous and marble jaws, But get thee to a nunnery—go! Well,

Am I crazy? Do I really intend, tomorrow, to charge into the teeth of the enemy, mounted on my warhorse Bucephalus, who is recognizable on sight by every man of the foe while I myself am dressed in distinctive armor, wearing a double-plumed helmet so that every warrior on the opposing side knows it’s me? Every enemy arrow is going to be aimed at me, every javelin, every lance, every sling bullet. The greatest champions of the foe will all rush straight at me, seeking to win glory by being the one to slay me. Am I out of my mind to put myself in such a position? Surely Alexander’s comrades seconded this. “Don’t risk yourself, Sire! We need you! What will the army do if you are killed?” That was reality. Objective assessment. Who could argue with it? Yet . . . Yet there existed simultaneously—and Alexander, beyond all others, was aware of it—a second reality. In this second Reality, Alexander’s seemingly reckless charge made absolute sense. Its audacity would strike terror into the hearts of the enemy.

And so being a Negro in America is not a comfortable existence. It means being a part of the company of the bruised, the battered, the scarred and the defeated. Being a Negro in America means trying to smile when you want to cry. It means trying to hold on to physical life amid psychological death. It means the pain of watching your children grow up with clouds of inferiority in their mental skies. It means having your legs cut off, and then being condemned for being a cripple. It means seeing your mother and father spiritually murdered by the slings and arrows of daily exploitation, and then being hated for being an orphan. Being a Negro in America means listening to suburban politicians talk eloquently against open housing while arguing in the same breath that they are not racists. It means being harried by day and haunted by night by a nagging sense of nobodyness and constantly fighting to be saved from the poison of bitterness. It means the ache and anguish of living in so many situations where hopes unborn have died. After 348 years racial injustice is still the Negro’s burden and America’s shame.

Why suffer the slings and arrows when I can just wet my nose, insert it into the light socket, and never have to deal with anxiety, heartache, or my mother’s boiled chicken ever again? Hamlet chose not to because he feared what might happen in an afterlife, but I didn’t believe in an afterlife, so given my utterly dismal appraisal of the human condition and its painful absurdity, why go on with it? In the end, I couldn’t come up with a logical reason why and finally came to the conclusion that as humans, we are simply hardwired to resist death. The blood trumps the brain. No logical reason to cling to life, but who cares what the head says—the heart says: Have you seen Lola in a miniskirt? As much as we whine and moan and insist, often quite persuasively, that life is a pointless nightmare of suffering and tears, if a man suddenly entered the room with a knife to kill us, we instantly react. We grab him and fight with every ounce of our energy to disarm him and survive. (Personally, I run.) This, I submit, is a property strictly of our molecules. By now you’ve probably figured out not only I’m no intellectual but also no fun at parties.

To be, or not to be; that is the bare bodkin That makes calamity of so long life; For who would fardels bear, till Birnam Wood do come to Dunsinane, But that the fear of something after death Murders the innocent sleep, Great nature’s second course, And makes us rather sling the arrows of outrageous fortune Than fly to others that we know not of. There’s the respect must give us pause: Wake Duncan with thy knocking! I would thou couldst; For who would bear the whips and scorns of time, The oppressor’s wrong, the proud man’s contumely, The law’s delay, and the quietus which his pangs might take, In the dead waste and middle of the night, when churchyards yawn In customary suits of solemn black, But that the undiscovered country from whose bourne no traveler returns, Breathes forth contagion on the world, And thus the native hue of resolution, like the poor cat i’ the adage, Is sicklied o’er with care, And all the clouds that lowered o’er our housetops, With this regard their currents turn awry, And lose the name of action. ’Tis a consummation devoutly to be wished. But soft you, the fair Ophelia: Ope not thy ponderous and marble jaws, But get thee to a nunnery — go!

Owen gave a quiet sob. ‘It is. Dear God, it is.’ He crossed himself and began chanting. ‘Our Father, who aren’t in Devon, hallowed be thy new persona as a dame. Give us this day my coach and horses and do unto them before it is nobler in the mind, a sling, or an arrow – anything, God and saints preserve us, holy outrageous fortune Batman, partibus deus biggus omnibus dieu et mon droit gaudete all around my hat, inshallah, inshallah, Barukh ata Adonai Eloheinu melekh ha‑olam, ha‑gomel lahayavim tovot sheg'malani kol tov! Ooh Mummy, Phuphox ache, cor luv a duck, amen.’ Owen, having covered his available gibbering-bases, then covered his face in his hands and wept.

Gentlemen, this is Travec the Dacian, who is here on business similar to our own. Travec, you see here Este the Sweet, who claims to be the last true Roman. His weapon is a bow so small and fragile that it seems a toy, while his arrows are little more than slivers; still, he can sling them away with great speed and put out a man’s eye at fifty yards without rising from his chair. Next is Galgus, who is Daut and clever with knives. Yonder sits Kegan from Godelia; he favours a set of curious weapons, among others, the steel whip. I myself am a poor lost dove; I survive the ferocities of life only through the pity and forbearance of my fellows.’ ‘You are a notable group,’ said Travec. ‘I am privileged to be associated with you.

All night the fighting had been furious, with no let-up. Fur and Freedom Fighters had battled against flaming shafts with their bare paws and sand. Four lay dead and three wounded. Smoke-grimed and bleary-eyed, they had plucked burning arrows from the wood, strung them on their bows and returned them to stick blazing in the gates of Marshank. The javelin supply was depleted, one shaft being retained for each creature in the event that paw-to-paw combat would be their final stand. There were still plenty of rocks to sling, Keyla and Tullgrew taking charge of the slingers whilst Ballaw managed a frugal breakfast. The hare sat wearily against one of the sandbanks that had been shorn up either side of the cart, Rowanoak slumped beside him. Both were singed and smoke-grimed. Rowanoak drank half her water, passing the rest on to Brome, who distributed it among the wounded. The badger wiped a sandy paw across her scorched muzzle. ‘Well, Ballaw De Quincewold, what’s to report?’ The irrepressible hare wiped dust from his half-scone ration and looked up at the sky. ‘Report? Er, nothin’ much really, except that it looks like being another nice sunny day, wot!’ A flaming arrow extinguished itself in the sand close by Rowanoak. She tossed it on to a pile of other shafts waiting to be shot. ‘A nice day indeed. D’you think we’ll be around to see the sunset?’ Without waiting for an answer, she continued, ‘I wonder if that owl – Boldred, wasn’t it – I wonder if she ever managed to get through to this Martin the Warrior creature.’ Ballaw picked dried blood from a wound on his narrow chest. ‘Doesn’t look like it, does it? No, old Rowan me badger oak, I think the stage is all ours and it’ll be our duty to give the best performance we can before the curtain falls for the last time.

The Sublician is the oldest of our bridges, although it has been destroyed and rebuilt several times. The very name refers to the heavy timbers of which it was once built, but the present bridge is of stone. For many generations it was the only bridge over the Tiber at Rome, because the Etruscans lived on the other bank, and Rome was strong enough to defend only one bridge at a time. The most famous story concerning the bridge is the one about Horatius Cocles, who is said to have held off the army of Lars Porsena single-handed while the Romans dismantled the bridge behind him. There are several versions of this celebrated tale. In one of them, Horatius is simply the point man of a wedge of Romans. In another, he held the bridge with two companions, who fell at his side before the bridge was destroyed. In a third, Horatius held the bridge alone right from the first. Personally, I think only the first version has any truth to it. I have been in many battles and skirmishes and played a heroic part in none of them. But I have seen last-ditch stands and delaying actions in plenty, and I have never seen a place, however narrow, that could be defended against an army by a single man for more than a minute or so. No matter how strong and skillful you are, while one man engages you, somebody else can always thrust a spear over the rim of your shield. And then there are the arrows and sling-stones that always fly about in such profusion when men thirst for one another’s blood. Supposedly, when the bridge was destroyed, Horatius somehow found leisure to address a prayer to Tiberinus, god of the river, and leaped in fully armed and swam across to great applause, to be rewarded richly by the citizenry. Another version has him drowning, which is what usually happens when a man in armor finds himself in deep water.

Compassion toward others is really a gift for ourselves, because it nourishes us with benevolent feelings and allows us to feel more secure by recognizing our inherent interconnectedness. With the equanimity of an open heart, the slings and arrows of our difficult and frustrating lives find less purchase, and suffering becomes a doorway into love.

Life is suffering! It is painful—‘the slings and arrows, the heartache, the thousand natural shocks!’ But it is also all that we know and all that we can know. And this is why we endure it.

Heaven isn't a place, Fanning!...Why does everyone assume it's a destination - some cerebral version of Grand Central Station? It's a state of being! The unshakeable certainty of who you are and where you fit in the world! The slings and arrows of outrageous fortune aside, we suffer most when we try to be someone or something we're not." (page 220)

I myself had suffered the slings and arrows and other projectiles of people judging me based on how I looked. People should be free to eat what they want and wear what they want.

Notice the types of temptations the masters faced. The first attack by the devil played on Jesus’s hunger. Mara presented the Buddha with his fears—everything that is going wrong. “The slings and arrows of outrageous fortune,” as Shakespeare put it. That’s the DMN’s specialty: dredging up everything that has gone wrong in your past or might go wrong in your future. That’s the first way the demon tries to tempt you out of Bliss Brain. Then the demon presented Buddha with every possible variant of sexual and sensual pleasure. The devil offered Jesus all the wonders of the world. That’s another way the demon tries to distract us out of focus. All the good things we might experience. If presenting you with all your fears fails, then presenting you with all your desires might succeed. There’s a final way the demon can yank us out of single-minded attention to focus. The brains of meditating monks show enormous amplitudes of gamma brain waves, about which we’ll learn more in Chapter 4. Gamma is the wave of insight and integration. In Bliss Brain, we have flashes of unparalleled insight. It’s a creative brainstorm. You get downloads of brilliant blog posts you could write, extraordinary art you could paint, scientific breakthroughs you could achieve, marketing magic you might create, and life circumstances you might enjoy. Yet going down these rabbit holes can be as much of a distraction as your fears and desires. It’s all about me. My safety, my pleasure, my body, my money, my health, my love life, my career. Of all the streaming video series our minds could tune in to, the Me Show is the most compelling. It’s the demon’s ultimate weapon of mass distraction. To reach and sustain Bliss Brain, it’s essential to do what the Buddha and Jesus did: remain in one-pointed focus.

Lastly, resilience is the armor we wear against the slings and arrows of outrageous fortune. Life is unpredictable, filled with highs and lows. The Stoics teach us to embrace challenges and see them not as obstacles but as opportunities for growth. It's about building mental toughness so we can weather any storm.

independent in spirit, but she was coming to see that her bold nature didn’t translate to not being dependent. Until she found her worth inside herself, instead of from outside sources, she’d be susceptible to the slings and arrows of life. And discovering that would take time and work and sacrifice.

Life slings its arrows, some may pierce, but you'll rise with the sun. Like a willow that bends, you'll weather the storm. Bruised petals heal, foundations rebuild, and unseen paths unfold. Within us lies the strength of towering redwoods, unwavering and renewed with each passing season.

The local White Citizens’ Council organized the meeting and circulated a leaflet that began: “When in the course of human events it becomes necessary to abolish the Negro race, proper methods should be used. Among these are guns, bows and arrows, sling shots and knives.

The most difficult battles we face in life are those we wage within. Self-doubt, feelings of unworthiness, and fear of rejection: This is the trifecta of demons that holds us back from reaching our full potential. We’re not born with these demons; for proof of this, one need only look at how free and uncensored young kids are. By the time most of us reach adulthood, however, we’ve devolved into a tangle of insecurities and negative experiences. From what I’ve seen and from what I’ve suffered, I’d wager that perfectionism hits artists the hardest. Artists—whose very calling is based on the expression of feeling—tend to be more introspective than your average human being and spend much more time living internally. Releasing a creative project out into the world requires ceding a part of yourself to the world and exposing it to the slings and arrows of external criticism. So, it’s only natural that the artist, aware of the vulnerability and invitation for judgment inherent in the act of creating publicly, would take painstaking care to ensure that whatever is released into the world is as close as possible to “perfect.” If left unchecked, this tendency to obsess and strive for perfection can lead the artist to devote months, if not years, to producing a single flawless creation. The truth of the matter, though, is that our actual creations will never be so perfect as we’ve dreamt them to be; they can only be perfected in the sense that, when released, they exist. Sometimes, it takes losing control to gain control over this obsession with perfection.

Zechariah, in Chapter 9 and verses 13 through 16 was talking about Strapollos, this ‘King’ from Greece, when he wrote: “I will bend Judah as I bend my bow and fill it with Ephraim. I will rouse your sons, O Zion, against your sons, O Greece, and make you like a warrior’s sword. Then the LORD will appear over them; His arrow will flash like lightning. The Sovereign LORD will wound the trumpet; He will march in the storms of the south, and the LORD Almighty will shield them. They will destroy and overcome with sling stones. They will drink and roar as with wine; they will be full like a bowl used for sprinkling the corners of the altar. The LORD their God will save them on that day as the flock of His people. They will sparkle in His land like jewels in a crown.

Hate is a lazy-ass slob, wallowing in self-righteousness and fed by self-doubt and fear. Firing slings and arrows at difference, reason and knowledge, swelling with intolerance, spite, venom, and rage.

It is far easier to hate than to educate oneself. Hate is a lazy-ass slob, wallowing in self-righteousness and fed by self-doubt and fear. Firing slings and arrows at difference, reason and knowledge, swelling with intolerance, spite, venom, and rage.

It was clear to me that some ugly Ancient Greek must have invented both Hephaestus, the patron saint of the hideous, and Cupid, the demi-God whose arbitrary arrow-slings seemed as likely an explanation as any for the mystifying science by which females selected their gross objects of affection.

Never has a book been more relevant to current American history.

Bukowski once said that it terrifies some people to write, and it is painful and dangerous to “expose one’s ass on paper” because it opens one up to the slings and arrows of criticism and the scrutiny of one's soul. So while you read this book, think of the courage it took to write it. Then think of the courage it took to publish it. Then read it again. —Raegan Butcher October 4th, 2013

The Love Song of J. Alfred Prufrock,” whatever else it might be, seems to be an investigation into the possibility of durational being, which Bergson had described as “the form which the succession of our conscious states assumes when our ego lets itself live, when it refrains from separating its present state from its former states.” The succession that Bergson opposes to vitality is the realm in which the morbid Prufrock tries to imagine speaking Andrew Marvell’s line, “Now let us sport us while we may,” but then falls back on his indecision, his failure to pose his overwhelming question, and his inability to sing his love. Prufrock’s problems are shown to be symptoms of the form of time in which desire for youth runs defiantly against the remorselessness of aging, snapping the present in two. The “silent seas” that might bring relief from currents and countercurrents of time turn out to be like the troubling one that figures in Hamlet’s overwhelming question: “To be or not to be: that is the question: / Whether ’tis nobler in the mind to suffer / The slings and arrows of outrageous fortune, / Or to take arms against a sea of troubles / And by opposing end them.” Prufrock understands but is unable to admit the ontological force of the question: the “whips and scorns of time” that threaten to reverse all his “decisions and revisions” make him wish to be merely “a pair of ragged claws / Scuttling across the floors of silent seas.” That synecdochic figure is as much an anachronous peripeteia for Prufrock as it is for Polonius when Hamlet taunts him: “you yourself, sir, should be as old as I am if, like a crab, you could go backwards.

Self-preservation is not a man’s first duty: flight is his last. Better and wiser and infinitely nobler to stand a mark for the "slings and arrows of outrageous fortune" and to stop at our post though we fall there, better infinitely to toil on, even when toil seems vain, than cowardly to keep a whole skin at the cost of a wounded conscience or despairingly to fling up work, because the ground is hard and the growth of the seed imperceptible. Prudent advices, when the prudence is only inspired by sense, are generally foolish.

The hero, however, is always willing to see where his decisions may lead him. To sum up the hero's journey in the Tarot so far, we can say that, armed with a now superior knowledge of the nature of life and its tests, we may face resistance to personal growth and change in the form of new perspectives, the need to destroy the past, to exercise self-control and repel temptation. It's easy for most of us to be seduced by the bad choices these cards represent because these debilitating options are designed by the universe to undermine our resolve, and arrest our development. To truly change we need to stand up to 'the slings and arrows of outrageous fortune' and literally metamorphose through a symbolic death and rebirth to acquire the resulting alteration to our consciousness. And from there, the world becomes our oyster.

Andrew used to say you have to embrace the fight, walk toward the fire. He would explain that you are going to get hit with the slings and arrows of outrageous fortune no matter which way you turn. You can try to hide from the attacks of the left; you can run away from them, attempt to ignore them, pretend that the left has reached some sort of quasi-consensus in which they live and let live. That will last until the protesters are outside your business, the government regulators are outside your house, or the administrators are inside your child’s classroom. Then you’ll realize that while you were willing to let live, the left simply wasn’t.

listen to the stories of professionals who have been making films for decades going through the same slings and arrows of outrageous production problems. In a word: PERSIST. PERSIST on telling your story. PERSIST on reaching your audience. PERSIST on staying true to your vision.…

With the equanimity of an open heart, the slings and arrows of our difficult and frustrating lives find less purchase, and suffering becomes a doorway into love.

Most of the crowd spread their garments on the road, and others cut branches from the trees and spread them on the road. And the crowds that went before him and that followed him shouted, “Hosanna to the Son of David!…” —Matthew 21:8–9 (RSV) PALM SUNDAY: REMAINING FAITHFUL It’s graduation day at the University of Pittsburgh. It’s thrilling, watching the young men and women I’ve taught go forth and do all of the world’s work, but there’s a nagging disquiet. Like many weighty truths, their education is accompanied by an equally weighty lie. I’ve told my students they’re unique and capable of wonderful things (true); I didn’t warn them of the attendant difficulties that lay ahead. I’ve long stopped betting on their futures. Who am I to tell them about the odds of a successful life, the weird dance of hard work and good luck, the slings and arrows of outrageous fortune? Luckily, today is filled with smiles, flowing robes, hugs, funny hats. In ancient times such celebrations would be marked by palm fronds, like Jesus’ entrance into Jerusalem. And then is no different from now, where celebration can suddenly turn to trepidation, where young lives quickly discover that speaking the truth may lead to trouble, betrayal, or worse. But today they’ll throw their hats into the air with faith in the future. And when asked, I’ll pose with them for photos. Years from now they’ll wonder about the teacher with the gray hair and wan, anxious smile, who looks as if he might be praying. Lord, we often praise You one day, then betray You the next. Let us overcome our fickle nature and be faithful companions to You and our brothers and sisters. —Mark Collins Digging Deeper: Mt 21:1–11

The letter, written in the Emperor's delicate hand, over many closely written pages, spun out at great length and in a style more declamatory than his pen possessed, suggested Hamlet's words : Whether 'tis nobler in the mind to suffer The slings and arrows of outrageous fortune, Or to take arms against a sea of troubles, And by opposing end them ?

To be a successful academic, it is not enough merely to have mastered the craft of writing intelligibly. You must also be creative enough to produce original research, persuasive enough to convey the significance of your findings to others, prolific enough to feed the tenure and promotion machine, confident enough to withstand the slings and arrows of peer review, strategic enough to pick your way safely through the treacherous terrain of academic politics, well organized enough to juggle multiple roles and commitments, and persistent enough to keep on writing and publishing no matter what. So how do academics gain this formidable set of skills, if not through formal training

He rubs his palms together again. “I’ve decided that you shall all”—he makes little quotation marks in the air—“suffer the slings and arrows of outrageous fortune.” He smiles. “I’ve not only chosen your partners, but I’ve given you partners that I know you do not get along with or people you have little in common with.” Everyone wakes up. Including me. I can’t work with Rainer. I can’t. “Oh yes! I’ll do this—force you together and invite conflict—because I want you to think about what the world would be like if we all worked to understand people who are different than we are.

An acceptance here is the gold standard of American education. Gets periodic slings and arrows for not paying enough attention to undergraduates, some of which is carping from people who didn’t get in. It takes moxie to keep your self-image in the midst of all those geniuses, but most Harvard admits can handle it. (The Elite Private Universities - Harvard University)

One of the main reasons in favor of the cultivation of meaning as our primary aim is due to the inevitability of suffering. While most of our suffering is minor and manageable, we tend to ignore the fact that we are forever at risk of descending into periods of great adversity – times in which we are forced to contend with what Shakespeare called “the slings and arrows of outrageous fortune” (Shakespeare). In these moments of crisis, it is meaning alone – not happiness – which can provide us with the resilience needed to endure. “He who has a why can bear almost any how” (Nietzsche, Twilight of the Idols), wrote Nietzsche. Or as Carl Jung put it “…meaning makes a great many things endurable – perhaps everything.” (Carl Jung, Memories, Dreams, Reflections) Meaning, in other words, is the raw material out of which we can build our “inner citadel”, or psychological fortress, from which we can navigate the chaotic currents of life.

While dashing about, trying to avoid all the outrageous slings and arrows Fate hurls at us, we’ll occasionally slip on an empyrean banana peel and land on our metaphysical behinds.

Life is suffering! It is painful—‘the slings and arrows, the heartache, the thousand natural shocks!’ But it is also all that we know and all that we can know. And this is why we endure it.

At a young age, I saw that the pain of rage and resentment is not just in your body. It can course through your actions, and send askew the course of your life. I’ve experienced my fair share of slings and arrows, wrongs done to me. As much as they hurt in the moment, I know they do not belong on the back of my future self.

Whether 'tis nobler in the mind to suffer the slings and arrows of outrageous fortune, or to take up arms in a sea of troubles, and by opposing end them?

You can sound your barbaric yawp over the rooftops . . . or suffer the slings and arrows of outrageous fortune . . . or seize the day . . . or sail away from the safe harbor . . . or seek a newer world . . . or rage against the dying of the light,

One of the books that has had the most influence on me is a little manual called Rhinoceros Success by Scott Alexander. I know, it’s a weird title, but give it a read. I read it first when I was 12 years old and I still read it once a year to this day. It teaches you in life to be like a rhino - to have a single purpose, to charge at obstacles and goals with total commitment and to develop a thick skin to deal with the slings and arrows that try to slow you down. Still to this day, Shara loves to buy me things for my birthday with a rhino on. Lampshades, slippers, cushions, door knobs…you name it. In fact, it’s become a bit of a family joke to get me the most obscure rhino trinket they can find. But it means that at home wherever I look I am reminded of the simple (and fun!) truths of the book. They are all daily reminders to me to be a rhino in life. So find a way, whatever way works for you, of making motivation part of your daily life. Write notes to yourself on your bathroom mirror, keep a book that inspires you next to the loo, and feed your mind with the good whenever you can. If you do this every day, it’ll soon become a habit. A good habit. One that empowers you every day to climb high, aim big, and have fun along the way.

Getting rid of everything unpleasant instead of learning to put up with it. Whether ’tis nobler in the mind to suffer the slings and arrows of outrageous fortune, or to take arms against a sea of troubles and by opposing end them … But you don’t do either. Neither suffer nor oppose. You just abolish the slings and arrows. It’s too easy.

Hamlet. “To be, or not to be: that is the question: Whether ’tis nobler in the mind to suffer The slings and arrows of outrageous fortune, Or to take arms against a sea of troubles, And by opposing end them? To die: to sleep; No more; and, by a sleep to say we end The heartache and the thousand natural shocks That flesh is heir to, ’tis a consummation Devoutly to be wish’d. To die, to sleep; To sleep: perchance to dream: ay, there’s the rub; For in that sleep of death what dreams may come . . .

I : Body of a Woman" Body of a woman, white hills, white thighs, you look like a world, lying in surrender My rough peasant's body digs into you and makes the son leap from the depth of the earth. I was alone like a tunnel. The birds fled from me, and night swamped me with its crushing invasion. To survive myself I forged you like a weapon, like an arrow in my bow, a stone in my sling. But the hour of vengeance falls, and a love you. Body of skin, of moss, of eager and firm milk. Oh the goblets of the breast! Oh the eyes of absence! Oh the pink roses of the pubis! Oh your voice, slow and sad! Body of my woman, I will persist in your grace. My thirst, my boundless desire, my shifting road! Dark River-beds where the eternal thirst flows and weariness follows, and the infinite ache.

You aren’t just the rocker/actor everyone loves, the one we all think will for sure make it when he moves to LA. Suddenly, you’re Romeo shunned by Rosaline. Or Hamlet, suffering the slings and arrows of destiny: To be, or not to be, that is the question.

You know, Miss Giles, you're all wrong about yourself. People who have lost the poser of love don't grieve over its apparent loss. They don't grieve over anything. If you've lost the power of love you've lost the power of grief. Hold on and the tide will turn." "Hold on to what?" asked Miss Giles. "To grief," said John. Miss Giles was silent. "I've never done that," she said at last. "I mean, I've never welcomed anything difficult or painful. I've always resented it and hit back. I can see now that to have welcomed the slings and arrows might have been to welcome love." "There's never any 'might have been' with those who retain the power of grief and the power of tenacity," said John.

Work was the antidote—to faithless friends, determined killers, and a society more bent upon revenge than justice. It was something that could be done, whereas all one could do with life’s slings and arrows was to bear them, bravely or not.

Why suffer the slings and arrows when I can just wet my nose, insert it into the light socket, and never have to deal with anxiety, heartache, or my mother’s boiled chicken ever again?

As I got older, not just extinction but the meaninglessness of existence became clearer to me. I ran into the same question that bugged the former prince of Denmark: Why suffer the slings and arrows when I can just wet my nose, insert it into the light socket, and never have to deal with anxiety, heartache, or my mother’s boiled chicken ever again?

The sexuality of the character I played in Dog Day Afternoon is a complex thing. What I interpreted from the screenplay was that he is a man with a wife and kids who also happens to be in an affair with a person who identifies as a woman, and who today we would understand is transgender. But knowing this about him didn’t excite me or bother me; it didn’t make the role seem any more appealing or risky. Though I may be a kid who started in the South Bronx, I had been living in the Village since my teens. I had friends, roommates, and colleagues who were attracted to different people than I was attracted to, and none of that was ever rebellious or groundbreaking or unusual. It just was. Perhaps at the time of Dog Day Afternoon it was an uncommon thing to have a main character in a Hollywood movie who was gay or queer, and who was treated as heroic or worthy of an audience’s affection—even if he did rob banks. But you have to understand that none of that enters into my consideration. I am an actor portraying a character in a film. I am playing the part because I think I can bring something to the role. As far as I was concerned, Dog Day Afternoon was just cool, a continuation of the work I had been doing my whole life. It was inevitable that an audience would have certain feelings about me because of the choices I made, and the slings and arrows were going to keep coming either way. I try to stay away from things that are controversial, and I find myself in controversies anyway. If people think that I helped to advance a particular issue of representation, that’s fine. If there is credit or blame to go around, I don’t feel entitled to any of it. All I know is, I play a role to find as much humanity as there is that I can portray.

But to do that, I’d need to take off my armor, and my armor was comfortable. It protected me from the slings and arrows coming at me, so I could take care of everything that needed taking care of. I only loosened it at night when I was done being strong. That’s when I’d curl up in the chaise by Dalia’s bed and let the sadness in. I was scared to take it off completely, afraid that if I did, I’d dissolve into a puddle and not be able to tend to my kids, my husband, myself.

To be, or not to be - that is the question; Whether tis nobler in the mind to suffer The slings and arrows of outrageous fortune Or to take arms against a sea of troubles And by opposing end them; to die: to sleep - No more, and by sleep to say we end The heartache and the thousand natural shocks That flesh is heir to: 'tis a consummation Devoutly to be wishes - to die: to sleep - To sleep, perchance to dream - ay there's the rub, For in that sleep of death what dreams may come When we have shuffled off this mortal coil Must give us pause: there's the respect That makes calamity of so long life. For who would bear the whips and scorns of time....

If we were taught that love is beautiful and pure for the time it lasts, we wouldn't feel as if we'd failed love, or that love has failed us.

But love is weakness. Love is ripping out your beating heart, laid bare to the slings and arrows of outrageous fortune. Or maybe that vulnerability is a kind of strength.

If he were to have a heaven on earth, it would be a person. Someone who carried home within him, the sense of being safe and protected from the world’s slings and arrows. Someone who could look at him, take his hand, and seamlessly envelop him in a shared future that could withstand any storm.