The Wise Man Avoids Quotes

Out of the corner of her eye she thought she saw Jace shoot her a look of white rage - but when she glanced at him, he looked as he always did: easy, confident, slightly bored. "In future, Clarissa," he said, "it might be wise to mention that you already have a man in your bed, to avoid such tedious situations." "You invited him into bed?" Simon demanded, looking shaken. "Ridiculous, isn't it?" said Jace. "We would never have all fit." "I didn't invite him into bed," Clary snapped. "We were just kissing." "Just kissing?" Jace's tone mocked her with its false hurt. "How swiftly you dismiss our love.

my father always said, “early to bed and early to rise makes a man healthy, wealthy and wise.” it was lights out at 8 p.m. in our house and we were up at dawn to the smell of coffee, frying bacon and scrambled eggs. my father followed this general routine for a lifetime and died young, broke, and, I think, not too wise. taking note, I rejected his advice and it became, for me, late to bed and late to rise. now, I’m not saying that I’ve conquered the world but I’ve avoided numberless early traffic jams, bypassed some common pitfalls and have met some strange, wonderful people one of whom was myself—someone my father never knew.

People should learn to see and so avoid all danger. Just as a wise man keeps away from mad dogs, so one should not make friends with evil men.” —Buddha

A wise man tried to avoid battles he would not only lose, but look foolish losing.

To fear death, gentlemen, is no other than to think oneself wise when one is not, to think one knows what one does not know.  No one knows whether death may not be the greatest of all blessings for a man, yet men fear it as if they knew that it is the greatest of evils.  And surely it is the most blameworthy ignorance to believe that one knows what one does not know.  It is perhaps on this point and in this respect, gentlemen, that I differ from the majority of men, and if I were to claim that I am wiser than anyone in anything, it would be in this, that, as I have no adequate knowledge of things in the underworld, so I do not think I have.  I do know, however, that it is wicked and shameful to do wrong, to disobey one's superior, be he god or man.  I shall never fear or avoid things of which I do not know, whether they may not be good rather than things that I know to be bad.

O, great wise man,' she said, 'I have been wondering so many things. Is life more than sitting at home doing the same thing over and over? Wise man, is life more than watching one's relatives do unpleasant things, or more than grim tasks one must perform at school and at work? Is life more than being entertained by literature, wise man, or more than traveling from one place to another, suffering from poor emotional health and pondering the people one loves? And what about those who lead a life of mystery? And the mysteries of life? And, wise man, what about the overall feeling of doom that one cannot ever escape no matter what one does, and miscellaneous things that I have neglected to mention in specific?

For love, as he knew it, was an aberration, a form of temporary insanity, a shortlived state of autosuggestion. Love was a state which a wise man would prudently avoid.

A smart man makes a mistake, learns from it, and never makes that mistake again. But a wise man finds a smart man and learns from him how to avoid the mistake altogether.

Of course," agreed Basil, "if you read it carelessly, and act on it rashly, with the blind faith of a fanatic; it might very well lead to trouble. But nature is full of devices for eliminating anything that cannot master its environment. The words 'to worship me' are all-important. The only excuse for using a drug of any sort, whether it's quinine or Epsom-salt, is to assist nature to overcome some obstacle to her proper functions. The danger of the so-called habit-forming drugs is that they fool you into trying to dodge the toil essential to spiritual and intellectual development. But they are not simply man-traps. There is nothing in nature which cannot be used for our benefit, and it is up to us to use it wisely. Now, in the work you have been doing in the last week, heroin might have helped you to concentrate your mind, and cocaine to overcome the effects of fatigue. And the reason you did not use them was that a burnt child dreads fire. We had the same trouble with teaching Hermes and Dionysus to swim. They found themselves in danger of being drowned and thought the best way was to avoid going near the water. But that didn't help them to use their natural faculties to the best advantage, so I made them confront the sea again and again, until they decided that the best way to avoid drowning was to learn how to deal with oceans in every detail. It sounds pretty obvious when you put it like that, yet while every one agrees with me about the swimming, I am howled down on all sides when I apply the same principles to the use of drugs.

[The wives of powerful noblemen] must be highly knowledgeable about government, and wise – in fact, far wiser than most other such women in power. The knowledge of a baroness must be so comprehensive that she can understand everything. Of her a philosopher might have said: "No one is wise who does not know some part of everything." Moreover, she must have the courage of a man. This means that she should not be brought up overmuch among women nor should she be indulged in extensive and feminine pampering. Why do I say that? If barons wish to be honoured as they deserve, they spend very little time in their manors and on their own lands. Going to war, attending their prince's court, and traveling are the three primary duties of such a lord. So the lady, his companion, must represent him at home during his absences. Although her husband is served by bailiffs, provosts, rent collectors, and land governors, she must govern them all. To do this according to her right she must conduct herself with such wisdom that she will be both feared and loved. As we have said before, the best possible fear comes from love. When wronged, her men must be able to turn to her for refuge. She must be so skilled and flexible that in each case she can respond suitably. Therefore, she must be knowledgeable in the mores of her locality and instructed in its usages, rights, and customs. She must be a good speaker, proud when pride is needed; circumspect with the scornful, surly, or rebellious; and charitably gentle and humble toward her good, obedient subjects. With the counsellors of her lord and with the advice of elder wise men, she ought to work directly with her people. No one should ever be able to say of her that she acts merely to have her own way. Again, she should have a man's heart. She must know the laws of arms and all things pertaining to warfare, ever prepared to command her men if there is need of it. She has to know both assault and defence tactics to insure that her fortresses are well defended, if she has any expectation of attack or believes she must initiate military action. Testing her men, she will discover their qualities of courage and determination before overly trusting them. She must know the number and strength of her men to gauge accurately her resources, so that she never will have to trust vain or feeble promises. Calculating what force she is capable of providing before her lord arrives with reinforcements, she also must know the financial resources she could call upon to sustain military action. She should avoid oppressing her men, since this is the surest way to incur their hatred. She can best cultivate their loyalty by speaking boldly and consistently to them, according to her council, not giving one reason today and another tomorrow. Speaking words of good courage to her men-at-arms as well as to her other retainers, she will urge them to loyalty and their best efforts.

The Empty Boat He who rules men lives in confusion; He who is ruled by men lives in sorrow. Yao therefore desired Neither to influence others Nor to be influenced by them. The way to get clear of confusion And free of sorrow Is to live with Tao In the land of the great Void. If a man is crossing a river And an empty boat collides with his own skiff, Even though he be a bad-tempered man He will not become very angry. But if he sees a man in the boat, He will shout at him to steer clear. If the shout is not heard, he will shout again, And yet again, and begin cursing. And all because there is somebody in the boat. Yet if the boat were empty. He would not be shouting, and not angry. If you can empty your own boat Crossing the river of the world, No one will oppose you, No one will seek to harm you. The straight tree is the first to be cut down, The spring of clear water is the first to be drained dry. If you wish to improve your wisdom And shame the ignorant, To cultivate your character And outshine others; A light will shine around you As if you had swallowed the sun and the moon: You will not avoid calamity. A wise man has said: "He who is content with himself Has done a worthless work. Achievement is the beginning of failure. Fame is beginning of disgrace." Who can free himself from achievement And from fame, descend and be lost Amid the masses of men? He will flow like Tao, unseen, He will go about like Life itself With no name and no home. Simple is he, without distinction. To all appearances he is a fool. His steps leave no trace. He has no power. He achieves nothing, has no reputation. Since he judges no one No one judges him. Such is the perfect man: His boat is empty.

Not much time will be gained, O Athenians, in return for the evil name which you will get from the detractors of the city, who will say that you killed Socrates, a wise man; for they will call me wise even although I am not wise when they want to reproach you. If you had waited a little while, your desire would have been fulfilled in the course of nature. For I am far advanced in years, as you may perceive, and not far from death. I am speaking now only to those of you who have condemned me to death. And I have another thing to say to them: You think that I was convicted through deficiency of words - I mean, that if I had thought fit to leave nothing undone, nothing unsaid, I might have gained an acquittal. Not so; the deficiency which led to my conviction was not of words - certainly not. But I had not the boldness or impudence or inclination to address you as you would have liked me to address you, weeping and wailing and lamenting, and saying and doing many things which you have been accustomed to hear from others, and which, as I say, are unworthy of me. But I thought that I ought not to do anything common or mean in the hour of danger: nor do I now repent of the manner of my defence, and I would rather die having spoken after my manner, than speak in your manner and live. For neither in war nor yet at law ought any man to use every way of escaping death. For often in battle there is no doubt that if a man will throw away his arms, and fall on his knees before his pursuers, he may escape death; and in other dangers there are other ways of escaping death, if a man is willing to say and do anything. The difficulty, my friends, is not in avoiding death, but in avoiding unrighteousness; for that runs faster than death. I am old and move slowly, and the slower runner has overtaken me, and my accusers are keen and quick, and the faster runner, who is unrighteousness, has overtaken them. And now I depart hence condemned by you to suffer the penalty of death, and they, too, go their ways condemned by the truth to suffer the penalty of villainy and wrong; and I must abide by my award - let them abide by theirs. I suppose that these things may be regarded as fated, - and I think that they are well.

The art of life is the art of avoiding pain: & he is the best pilot who steers clearest of the rocks & shoals with which he is beset. Pleasure is always before us; but misfortune is at our side: while running after that, this arrests us. The most effectual means of being secure against pain is to retire within ourselves, & to suffice for our own happiness. Those, which depend on ourselves, are the only pleasures a wise man will count on: for nothing is ours which another may deprive us of. Hence the inestimable value of intellectual pleasures.

A wise man knows how little he knows."   In life, there is no end to the lessons that can be learned. Wisdom is not a task that can be completed or a race that can be won. It is a constant development that lasts a lifetime. Every day is a chance to gain experience. Every mistake is an opportunity to learn something new.  To cease the pursuit of wisdom is to walk in a straight line through a dark forest. Arrogance refuses the help of maps or the guidance of others, forging onward and looking only in the direction ahead. Though signs point in warning, a foolish person is too blinded by pride to observe their surroundings — too oblivious to see the cliff's edge in front of them until it is too late.  The wisest study their successes to find what they should repeat, and study their failures to avoid the same

On the other hand, we denounce with righteous indignation and dislike men who are so beguiled and demoralized by the charms of pleasure of the moment, so blinded by desire, that they cannot foresee the pain and trouble that are bound to ensue; and equal blame belongs to those who fail in their duty through weakness of will, which is the same as saying through shrinking from toil and pain. These cases are perfectly simple and easy to distinguish. In a free hour, when our power of choice is untrammelled and when nothing prevents our being able to do what we like best, every pleasure is to be welcomed and every pain avoided. But in certain circumstances and owing to the claims of duty or the obligations of business it will frequently occur that pleasures have to be repudiated and annoyances accepted. The wise man therefore always holds in these matters to this principle of selection: he rejects pleasures to secure other greater pleasures, or else he endures pains to avoid worse pains.

The more substantive criticism Augustine makes is that Stoic ethics depend on human pride. The Stoics, including Seneca, claimed that the wise man can be entirely free from vice and can live in a state of total tranquility, undisturbed by false emotions. This claim, according to Augustine, is fundamentally false: since the Fall, no human being could ever achieve such a state in this world, and if anybody—like the Stoics—believes that he can live without sin, “he does not avoid sin, but rather forfeits pardon” (14).

In the future, Clarissa," he said, "it might be wise to mention that you already have a man in your bed, to avoid such tedious situations." "You invited him into bed?" Simon demanded, looking shaken. "Ridiculous, isn't it?" said Jace. "We would never have all fit.

Every civilized man or woman has, I suppose, some picture of himself or herself, and is annoyed when anything happens that seems to spoil this picture. The best cure is to have not only one picture, but a whole gallery, and to select the one appropriate to the incident in question. If some of the portraits are a trifle laughable, so much the better; it is not wise to see oneself all day long as a hero of high tragedy. I do not suggest that one should see oneself always as a clown in comedy, for those who d this are even more irritating; a little tact is required in choosing a role appropriate to the situation. Of course, if you can forget yourself and not play a part at all, that is admirable. But if playing a part has become second nature, consider that you act in repertory, and so avoid monotony.

The key is whether or not we can hear from others where we are wrong, and accept their feedback without getting defensive. Time and again, the Bible says that someone who listens to feedback from others is wise, but someone who does not is a fool. As Proverbs 9:7–9 says: “Whoever corrects a mocker invites insult; whoever rebukes a wicked man incurs abuse. Do not rebuke a mocker or he will hate you; rebuke a wise man and he will love you. Instruct a wise man and he will be wiser still; teach a righteous man and he will add to his learning.

CHAPTER ELEVEN Man The Destroyer   Darkness will be preferred to light, and death will be thought more profitable than life…the pious will be deemed insane, and the impious wise, the madman will be thought a brave man, and the wicked will be esteemed as good – Hermes Trismegistus As we mentioned, the titanic reversals were not merely physical, but psychic. Human consciousness was as shattered as the world, and the consequences of ruined minds is seen all around us. In short, the human tendency to commit evil acts is the consequence of trauma primarily caused by four tragic events: The Destruction of Tiamat (and first deluge) Genetic Alteration The War of the Gods The Pole Shift (second deluge and subsequent global carnage and fallout) Once we accept that colossal violent upheavals took place, we cannot avoid contemplating their effect on consciousness. Strangely, no mainstream scientist or psychologist has competently addressed this fundamentally important question. Academics avoid dealing with the problem of evil because they know what a threat the answers pose to the Establishment, and particularly to religion.

to the waves and the depths of the ocean. A storm may be raging at the surface, but the depths remain calm. The wise man always remains connected to the depths. On the other hand, he who knows only the surface and is unaware of the depths is lost when he is buffeted by the waves of suffering. But how, you might ask, can I avoid being shattered

My advice would be to find a good woman and steer well clear of the whole bloody business, and it’s a shame no one told me the same twenty years ago.” He looked sideways at Jezal. “But if, say, you’re stuck out on some great wide plain in the middle of nowhere and can’t avoid it, there’s three rules I’d take to a fight. First, always do your best to look the coward, the weakling, the fool. Silence is a warrior’s best armour, the saying goes. Hard looks and hard words have never won a battle yet, but they’ve lost a few.” “Look the fool, eh? I see.” Jezal had built his whole life around trying to appear the cleverest, the strongest, the most noble. It was an intriguing idea, that a man might choose to look like less than he was. “Second, never take an enemy lightly, however much the dullard he seems. Treat every man like he’s twice as clever, twice as strong, twice as fast as you are, and you’ll only be pleasantly surprised. Respect costs you nothing, and nothing gets a man killed quicker than confidence.” “Never underestimate the foe. A wise precaution.” Jezal was beginning to realise that he had underestimated this Northman. He wasn’t half the idiot he appeared to be. “Third, watch your opponent as close as you can, and listen to opinions if you’re given them, but once you’ve got your plan in mind, you fix on it and let nothing sway you. Time comes to act, you strike with no backwards glances. Delay is the parent of disaster, my father used to tell me, and believe me, I’ve seen some disasters.

Some very elegant dishes were served up to himself and a few more of us, whilst those placed before the rest of the company consisted simply of cheap dishes and scraps. There were, in small bottles, three different kinds of wine; not that the guest might take their choice, but that they might not have any option in their power; one kind being for himself, and for us; another sort for his lesser friends (for it seems he has degrees of friends), and the third for his own freedmen and ours. My neighbour . . . asked me if I approved the arrangement. Not at all, I told him. "Pray, then," he asked, "what is your method upon such occasions?" "Mine," I returned, "is to give all my visitors the same reception; for when I give an invitation, it is to entertain, not distinguish, my company: I place every man upon my own level whom I admit to my table." . . . He replied, "This must cost you a great deal." "Not in the least." "How can that be?" "Simply because, although my freedmen don't drink the same wine as myself, yet I drink the same as they do." And, no doubt about it, if a man is wise enough to moderate his appetite, he will not find it such a very expensive thing to share with all his visitors what he takes himself. Restrain it, keep it in, if you wish to be true economist. You will find temperance a far better way of saving than treating other people rudely can be. . . . Remember, then, nothing is more to be avoided than this modern alliance of luxury with meanness; odious enough when existing separate and distinct, but still more hateful where you meet with them together.

Will the wise man refuse to engage with such a person, and avoid all dialogue and examination? [26] But of all people he is supposed to be most adept in argument, expert in question and answer, and proof against sophisms and deceit. [27] Or will he engage with him but without caring whether he argues in a confused or careless manner? In that case how then will he be the sort of man we imagine him to be?

This it happens in affairs of state, for when the evils that arise have been foreseen (which it is only given to a wise man to see), they can be quickly redressed, but when, through not having been foreseen, they have been permitted to grow in a way that every one can see them, there is no longer a remedy. Therefore, the Romans, foreseeing troubles, dealt with them at once, and, even to avoid a war, would not let them come to a head, for they knew that war is not to be avoided, but is only to be put off to the advantage of others;

The whole strength and value, then, of human judgment, depending on the one property, that it can be set right when it is wrong, reliance can be placed on it only when the means of setting it right are kept constantly at hand. In the case of any person whose judgment is really deserving of confidence, how has it become so? Because he has kept his mind open to criticism of his opinions and conduct. Because it has been his practice to listen to all that could be said against him; to profit by as much of it as was just, and expound to himself, and upon occasion to others, the fallacy of what was fallacious. Because he has felt, that the only way in which a human being can make some approach to knowing the whole of a subject, is by hearing what can be said about it by persons of every variety of opinion, and studying all modes in which it can be looked at by every character of mind. No wise man ever acquired his wisdom in any mode but this; nor is it in the nature of human intellect to become wise in any other manner. The steady habit of correcting and completing his own opinion by collating it with those of others, so far from causing doubt and hesitation in carrying it into practice, is the only stable foundation for a just reliance on it: for, being cognisant of all that can, at least obviously, be said against him, and having taken up his position against all gainsayers—knowing that he has sought for objections and difficulties, instead of avoiding them, and has shut out no light which can be thrown upon the subject from any quarter—he has a right to think his judgment better than that of any person, or any multitude, who have not gone through a similar process. It

And, finally, about silence—An idle or unnecessary word is the same thing as excessive speech; hence, Augustine says in the first book of his Retractions, “I cannot call it excessive speech when what is said is needed, no matter how many words are used.” 12 Solomon tells us, “In excessive speech sin shall not be wanting, but he that refraineth his lips is most wise.” 13 Where sin shall not be wanting, we must especially beware and guard against the condition all the more when it is so dangerous and difficult to avoid. This is what Saint Benedict did, saying, “Monks should study silence at all times.” 14 Studying silence is something more than simply keeping silent, for study is the pointed application of the mind to accomplish a given task. We do many things in negligence or even against our will, but we cannot study a thing without acting with purpose and will The apostle James, however, tells us how difficult it is to curb the tongue, but also how beneficial it will be. “We all offend in many things,” he says, but if any man offend not in word, then he is a perfect man. . . . For every nature of beasts and birds and serpents and the rest is tamed, and hath been tamed, by the nature of man, but the tongue no man can tame. . . . The tongue is indeed a small part of the body . . . but see how small a fire can kindle a great wood. . . . It is a world of iniquity . . . , an unquiet evil, full of deadly poison.

It is certainly our duty to avoid all appearance of evil, and to be ashamed to give occasion even to be reputed vicious; yet evil reports are so inconsiderable to a wise man, that, if he have a greater aversion to the nature of evil than to the infamy that attends it, he will not fear what is said of him abroad, nor what calumnies are raised, if so be he be made the better by them. It was handsomely said of Diogenes, when he saw a young spark coming out of a tavern, who at the sight of him drew back: Do not retire, says he, for the more you go backward, the more you will be in the tavern. Even so every vicious person, the more he denies and palliates vice, the more aggravates and confirms it, and with surer footing goes farther into wickedness; like some persons of ordinary rank and quality, who, while they assume above themselves, and out of arrogance would be thought rich, are made really poor and necessitous, by pretending to be otherwise.

Isn’t it more in accordance with nature to be nourished from the earth, which is both our nurse and mother, than from some other source? Isn’t living in the country more suitable for a man than sitting in the city like the sophists? Isn’t living outside more healthy than being secluded in the shade? What is more characteristic of a free person than that he provide necessities for himself rather than receive them from others? Clearly, not having to ask someone else to provide for one’s needs is much more seemly than having to ask. Consequently, earning one’s living from farming is noble, blessed, and god-favored, as is paying attention to nobility of character. For this reason, the god declared that Myson of Chen[52] was wise and announced that Aglaos of Psophis[53] was blessed; they lived in the country, worked with their own hands, and avoided spending time in the city. Isn’t it worthwhile both to praise and imitate them and to embrace farming with zeal?

Elderly people are not always craggy, wrinkled, stooped over, forgetful, or wise. Teenagers are not necessarily rebellious, querulous, or pimple-faced. Babies aren’t always angelic, or even cute. Drunks don’t always slur their words. Characters aren’t types. When creating a character, it’s essential to avoid the predictable. Just as in language we must beware of clichés. When it comes to character, we are looking for what is true, what is not always so, what makes a character unique, nuanced, indelible. This specificity applies, obviously, to our main characters, but it is equally important when creating our minor characters: the man at the end of the bar, the receptionist in the doctor’s office, the woman with the shopping bag on the street. They don’t exist simply to advance our protagonist from point A to point B. They are not filler—you know, simply there to supply some local color. There is no such thing as filler or local color in life, nor can there be on the page. Ask of yourself: How does this character walk? How does she smell? What is she wearing? What underwear is she wearing? What are the traces of her accent? Is she hungry? Thirsty? Horny? What’s the last book she read? What did she have for dinner last night? Is she a good dancer? Does she do the crossword puzzle in pen? Did she have a childhood pet? Is she a dog person or a cat person?

What a shocking bad hat!' was the phrase that was next in vogue. No sooner had it become universal, than thousands of idle but sharp eyes were on the watch for the passenger whose hat shewed any signs, however slight, of ancient service. Immediately the cry arose, and, like the war-whoop of the Indians, was repeated by a hundred discordant throats. He was a wise man who, finding himself under these circumstances 'the observed of all observers,' bore his honours meekly. He who shewed symptoms of ill-feeling at the imputations cast upon his hat, only brought upon himself redoubled notice. The mob soon perceive whether a man is irritable, and, if of their own class, they love to make sport of him. When such a man, and with such a hat, passed in those days through a crowded neighbourhood, he might think himself fortunate if his annoyances were confined to the shouts and cries of the populace. The obnoxious hat was often snatched from his head and thrown into the gutter by some practical joker, and then raised, covered with mud, upon the end of a stick, for the admiration of the spectators, who held their sides with laughter, and exclaimed, in the pauses of their mirth, 'Oh, what a shocking bad hat!' 'What a shocking bad hat!' Many a nervous poor man, whose purse could but ill spare the outlay, doubtless purchased a new hat before the time, in order to avoid exposure in this manner.

Nothing is more certain than that a general profligacy and corruption of manners make a people ripe for destruction. A good form of government may hold the rotten materials together for some time, but beyond a certain pitch, even the best constitution will be ineffectual, and slavery must ensue. On the other hand, when the manners of a nation are pure, when true religion and internal principles maintain their vigour, the attempts of the most powerful enemies to oppress them are commonly baffled and disappointed. . . . [H]e is the best friend to American liberty, who is most sincere and active in promoting true and undefiled religion, and who sets himself with the greatest firmness to bear down profanity and immorality of every kind. Whoever is an avowed enemy to God, I scruple not to call him an enemy to his country. Do not suppose, my brethren, that I mean to recommend a furious and angry zeal for the circumstantials of religion, or the contentions of one sect with another about their peculiar distinctions. I do not wish you to oppose any body’s religion, but every body’s wickedness. Perhaps there are few surer marks of the reality of religion, than when a man feels himself more joined in spirit to a true holy person of a different denomination, than to an irregular liver of his own. It is therefore your duty in this important and critical season to exert yourselves, every one in his proper sphere, to stem the tide of prevailing vice, to promote the knowledge of God, the reverence of his name and worship, and obedience to his laws. . . . Many from a real or pretended fear of the imputation of hypocrisy, banish from their conversation and carriage every appearance of respect and submission to the living God. What a weakness and meanness of spirit does it discover, for a man to be ashamed in the presence of his fellow sinners, to profess that reverence to almighty God which he inwardly feels: The truth is, he makes himself truly liable to the accusation which he means to avoid. It is as genuine and perhaps a more culpable hypocrisy to appear to have less religion than you really have, than to appear to have more. . . . There is a scripture precept delivered in very singular terms, to which I beg your attention; “Thou shalt not hate thy brother in thy heart, but shalt in any wise rebuke him, and not suffer sin upon him.” How prone are many to represent reproof as flowing from ill nature and surliness of temper? The spirit of God, on the contrary, considers it as the effect of inward hatred, or want of genuine love, to forbear reproof, when it is necessary or may be useful. I am sensible there may in some cases be a restraint from prudence, agreeably to that caution of our Saviour, “Cast not your pearls before swine, lest they trample them under their feet, and turn again and rent you.” Of this every man must judge as well as he can for himself; but certainly, either by open reproof, or expressive silence, or speedy departure from such society, we ought to guard against being partakers of other men’s sins.

The contemporary Christian Church, precisely, has understood them in this' 'wrong way, to the letter, 'like the Jews,' exoterically, not esoterically. Nevertheless to say 'like the Jews' is an error. One would have to say 'as the Jews want.' Because they also possess an exotericism, for their masses, represented by the Torah and Talmud, and an esotericism, in the Cabala (which means: 'Received Tradition'), in the Zohar ('brightness'), the Merkaba or Chariot being the most secret part of the Cabala which only initiated rabbis know and use as the powerful tool of their magic. We have already said that the Cabala reached them from elsewhere, like everything else, in the Middle Ages, even though they tell us otherwise, using and transforming it in concordance with their Archetype. The Hasidim, from Poland, represent an exclusively esoteric sect of Judaism. Islam also has its esoteric magic, represented by Sufism and the sect of the Assassins, Hassanists, oflran. They interpret the Koran symbolically. And it was because of contact with this sect of the 'Old Man of the Mountain' that the Templars felt compelled to secede more and more from the direction of Rome, centering themselves in their Esoteric Kristianity and Mystery of the Gral. This was also why Rome destroyed them, like the esoteric Cathars (katharos = pure in Greek), the Bogomils, the Manichees and the gnostics. In the Church of Rome, called Catholic, there only remains a soulless ritual of the Mass, as a liturgical shell that no longer reaches the Symbol, which no longer touches it, no longer puts it into action. The Nordic contribution has been lost, destroyed by prejudice and the ethnological persecution of Nordicism, Germanism and the complete surrender to Judaism. Zen Buddhism preserves the esotericism of Buddha. In Japan Shinto and Zen are practiced by a racially superior warrior caste, the Samurai. The most esoteric side of Hinduism is found in Tantrism, especially in the Kaula or Kula Order. So understood, esotericism is what goes beyond the exterior form and the masses, the physical, and puts an elite in contact with invisible superior forces. In my case, the condition that paralysed me in the midst of dreaming and left me without means to influence the phenomena. The visible is symbol of invisible forces (Archetypes, Gods). By means of an esoteric knowledge, of an initiation in this knowledge, a hierarchic minority can make contact with these invisible forces, being able to act on the Symbol, dynamizing and controlling the physical phenomena that incarnate them. In my case: to come to control the involuntary process which, without knowing how, was controlling me, to be able to guide it, to check or avoid it. Jung referred to this when he said 'if someone wisely faces the Archetype, in whatever place in the world, he acquires universal validity because the Archetype is one and indivisible'. And the means to reach this spiritual world, 'on the other side of the mirror,' is Magic, Rite, Ritual, Ceremony. All religions have possessed them, even the Christian, as we have said. And the Rite is not something invented by humans but inspired by 'those from beyond,' Jung would say by the Collective Unconscious.

I call it the state where everyone, good and bad, is a poison-drinker: the state where everyone, good and bad, loses himself: the state where universal slow suicide is called — life. Just look at these superfluous people! They steal for themselves the works of inventors and the treasures of the wise: they call their theft culture — and they turn everything to sickness and calamity. Just look at these superfluous people! They are always ill, they vomit their bile and call it a newspaper. They devour one another and cannot even digest themselves. Just look at these superfluous people! They acquire wealth and make themselves poorer with it. They desire power and especially the lever of power, plenty of money — these impotent people! See them clamber, these nimble apes! They clamber over one another and so scuffle into the mud and the abyss. They all strive towards the throne: it is a madness they have — as if happiness sat upon the throne! Often filth sits upon the throne — and often the throne upon filth, too. They all seem madmen to me and clambering apes and too vehement. Their idol, that cold monster, smells unpleasant to me: all of them, all these idolaters, smell unpleasant to me. My brothers, do you then want to suffocate in the fumes of their animal mouths and appetites? Better to break the window and leap into the open air. Avoid this bad odour! Leave the idolatry of the superfluous! Avoid this bad odour! Leave the smoke of these human sacrifices! The earth still remains free for great souls. Many places — the odour of tranquil seas blowing about them — are still empty for solitaries and solitary couples. A free life still remains for great souls. Truly, he who possesses little is so much the less possessed: praised be a moderate poverty! Only there, where the state ceases, does the man who is not superfluous begin: does the song of the necessary man, the unique and irreplaceable melody, begin. There, where the state ceases — look there, my brothers. Do you not see it: the rainbow and the bridges to the Superman?

And what is the popular color for gowns this Season?” he asked with a smile when it became necessary to announce himself. She gave a little start, and when she raised her face to look up at him, her cheeks were pink, her eyes wide. She looked, for lack of a better comparison, like a child caught doing something she oughtn’t. “Oh! Hello, Grey.” She glanced away. “Um, blue seems to be very favorable this year.” Arching a brow, he nodded at the periodical in her hand. “Beg pardon. I thought you were reading a ladies’ magazine.” “I am,” she replied with a coy smile. “But fashion is not one of its main areas of interest.” With an expression like hers-very much like the Cheshire cat in that book by Lewis Carroll-he doubted it was an article on housekeeping that put such becoming color in her cheeks. “May I?” he asked, holding out his hand. Her grip on the magazine tightened, reluctant to give it up. “Only if you promise not to tell Mama you saw me reading it.” Oh, this was trouble. Still, it was none of his business what a grown woman of three and twenty read. He was curious, that was all. “I promise.” She hesitated, then put the pages into his hand. Placing his fingers between the thin sheaves to mark her spot, Grey flipped to the cover. Christ on a pony! The magazine looked fairly harmless-the sketch on the front showed a demure young lady in a stylish gown and hat, sitting on a park bench. Only upon closer inspection could one notice that the object of her attention-and rapturous smile-was the young man bathing in the lake just on the edge of the page. He was bare-chested-quite possibly bare everywhere, but that key part of anatomy was carefully hidden with a line of text that read, “Ten ways to keep a gentleman at home-and in bed.” He didn’t want to see what she was reading. He had heard of this magazine before. Voluptuous was a racy publication for women, filled with erotic stories, advice, and articles about sexual relationships, how to conduct oneself to avoid scandal, etc. He could take her to task for reading it, but what would be the point? No doubt the information in it would serve her wisely someday. He gave the magazine back to her. “I have to confess, I’m a little surprised to find you reading such…material.” She shrugged. “I was curious. My parents were so happy in their marriage, so very much the opposite of most of what I’ve heard. If I’m to make a match as good as theirs, I need to know as much as I can about how to have a satisfying marriage.” Grey almost groaned. The image of Rose “satisfying” herself filled his mind with such clarity it was difficult to remember he’d never actually seen such a delightful sight. His body stiffened at the delectable images his mind conjured, and he had to fold his hands in front of him to hide his growing arousal.

A wise man has his happiness in things that avoided.

Problem #5: Critical Attitudes Stress is often caused by working with or for someone who is supercritical. People will get hooked into either trying to win over the critical person, which can almost never be done, or by allowing the person to provoke them to anger. Some people internalize the criticism and get down on themselves. All of these reactions indicate an inability to stand apart from the critical person and keep one’s boundaries. Allow these critical people to be who they are, but keep yourself separate from them and do not internalize their opinion of you. Make sure you have a more accurate appraisal of yourself, and then disagree internally. You may also want to confront the overly critical person according to the biblical model (Matt. 18). At first tell her how you feel about her attitude and the way it affects you. If she is wise, she will listen to you. If not, and her attitude is disruptive to others as well, two or more of you might want to talk to her. If she will not agree to change, you may want to tell her that you do not wish to talk with her until she gets her attitude under control. Or you can follow the company’s grievance policy. The important thing to remember is that you can’t control her, but you can choose to limit your exposure to her, either physically or emotionally distancing yourself from her. This is self-control. Avoid trying to gain the approval of this sort of person. It will never work, and you will only feel controlled. And avoid getting in arguments and discussions. You will never win. Remember the proverb, “Whoever corrects a mocker invites insult; whoever rebukes a wicked man incurs abuse. Do not rebuke a mocker or he will hate you; rebuke a wise man and he will love you” (Prov. 9:7–8). If you allow them to draw you in, thinking that you will change them, you are asking them for trouble. Stay separate. Keep your boundaries. Don’t get sucked into their game. Problem

For Smith, prudence covers everything in your personal bearing, the “wise and judicious care” of your health, your money, and your reputation. So the modern prudent man doesn’t smoke. He’s physically active and keeps his weight under control. He works hard and avoids debt. He stays away from get-rich-quick schemes. I would suggest that he prefers indexed mutual funds to managed funds and stock picking. In short, he foregoes the potential of a large upside to avoid the downside. But

One really has to ask oneself how Socrates managed to maneuver himself into such conjugal misery, and this question can be posed in several variations. If Xantippe really was from the start the kind of woman the legend says she was, we would show very little understanding for our great philosopher because then it was his own carelessness that led him to choose precisely her and no other woman. Or is he supposed to have thought, ironic as he was, that a surly woman is just what a thinker needs? If, from the beginning, he recognized her "true nature" and put up with it, then this indicates deplorable marital behavior on his part because he thus unreasonably expected a women to spend her whole life with a man who obviously at best endured her but did not appreciate her. Conversely, if Xantippe had become as she is described only during her marriage to Socrates, then the philosopher would really come into a questionable light because then indisputably he himself must have caused his wife's vexation without having interested himself in it. No matter how the story is turned, Xantippe's moods fall back on Socrates. This is a genuine philosophical problem: How did the thinker and questioner manage not to solve the puzzle of Xantippe's bad temper? This great midwife of truth was obviously unable to let his wife's rage express itself or to help her find a language in which she would have been able to express the grounds and justifications for her behavior. The failure of a philosopher often consists not in false answers but in neglecting to pose the right questions —and in denying some experiences the right to become "problems." His experiences with Xantippe must have been of this kind—a misery that is not given the dignity of obtruding into the male problem-monopoly. Philosphers fail when they endure as a naturally given evil that for which they are to blame; indeed, their capacity for "wisely" enduring it is itself an intellectual scandal, a misuse of wisdom in favor of blindness. With Socrates, it seems, this misuse immediately avenged itself. When a thinker cannot refrain from equating humanity with masculinity, reality will strike back in the philosopher's marital hell. The stories about this thus have, I think, also a kynical meaning. They reveal the real reason for philosophicalclerical celibacy in our civilization. A definite dominating kind of idealism, philosophy, and grand theory becomes possible only when a certain "other kind" of experience is systematically avoided

He had never before been trapped in a summerhouse with a beautiful woman in his arms, and it wasn’t unwelcome. Her slender body was light, though her skirts billowed down to the ground. “I fear this is rather awkward for you.” She sent him a chagrined smile. “I didn’t mean for you to hold me until the rain stopped.” “I don’t mind it, a chara.” “I must be getting heavy.” Her face was flushed, as if she hadn’t considered the consequences of the rain. But her slight weight meant nothing at all to him. He met her gaze, and in her brown eyes, he saw that she was unsettled by his presence. Though he had done nothing at all except hold her, he was well aware of her slender curves. Her gown was damp, outlining her figure, and he found himself studying her closely. There was no hint of red in her brown hair now, for it was soaked from the rain. Her eyelashes were tipped with droplets, and the deep brown of her eyes fascinated him. Her nose had a slight tilt, and her cheeks held the flush of embarrassment. Even her lips were a soft pink, her upper lip slightly smaller than the lower. She pressed them together for a moment and then whispered, “Why are you staring at me?” “Because you are a beautiful woman. Why wouldn’t I stare?” He knew he ought to smile to reassure her that he was only teasing and it meant nothing, but that wasn’t entirely true. She was lovely, and he saw no harm in telling her so. “You are making me feel uncomfortable,” she admitted. “And I should remind you that my heart is already given to another man.” “Don’t worry, a chara. I wouldn’t be trespassing where I’m not wanted. They’re only words.” She still appeared uneasy. “Perhaps you should put me down on the bench again, Lord Ashton.” “If you’re wanting me to, I will. But I should warn you that the rain will soak through your gown and make you colder. It might not be wise.” “Nothing I do is very wise, it seems.” She lowered her gaze to avoid his. “I know how improper this is. My grandmother would be appalled if she could see you holding me right now. Even though we do have a chaperone.” She nodded toward Hattie, who was still cowering from the storm. “I-I should have brought Calvert along.” He didn’t deny it. The scent of her skin enticed him, and he was caught up in watching a single raindrop slide down her throat. Her breathing seemed to shift, and she was staring back at him now. Her eyes passed over his hair and his face. In her scrutiny, he wondered if she found him appealing enough. He’d never given much thought to his looks, but he hoped she was not displeased. “Why are you looking at me?” he murmured. Her mouth tightened, but she managed a smile. “I suppose, for the same reason you looked at me.” “Because you find me handsome?” He continued watching her, and the longer he held her, the more it struck him that he liked having this woman in his arms. “Well, you are that,” she admitted with a smile. “But I wondered if you might be a pirate in disguise, planning to carry me off. Despite my intentions to wed Lord Burkham.” There was teasing in her voice, meant to lighten the mood. “I

Clary couldn’t think of a thing to say. Why hadn’t it occurred to her that this might happen? Why hadn’t she said they should go to Jace’s room? The answer was as simple as it was awful: She had forgotten about Simon completely. “I’m sorry,” she said, not sure who she was even speaking to. Out of the corner of her eye she thought she saw Jace shoot her a look of white rage—but when she glanced at him, he looked as he always did: easy, confident, slightly bored. “In future, Clarissa,” he said, “it might be wise to mention that you already have a man in your bed, to avoid such tedious situations.” “You invited him into bed?” Simon demanded, looking shaken. “Ridiculous, isn’t it?” said Jace. “We would never have all fit.” “I didn’t invite him into bed,” Clary snapped. “We were just kissing.” “Just kissing?” Jace’s tone mocked her with its false hurt. “How swiftly you dismiss our love.

There are three things in which a man ought to exercise himself who would be wise and good. The first concerns the desires and the aversions, that a man may not fail to get what he desires, and that he may not fall into that which he does not desire. The second concerns the movements (toward an object) and the movements from an object, and generally in doing what a man ought to do, that he may act according to order, to reason, and not carelessly. The third thing concerns freedom from deception and rashness in judgment, and generally it concerns the assents. Of these topics the chief and the most urgent is that which relates to the affects [i.e., the Discipline of Desire]; for an affect is produced in no other way than by a failing to obtain that which a man desires or falling into that which a man would wish to avoid. This is that which brings in perturbations, disorders, bad fortune, misfortunes, sorrows, lamentations, and envy; that which makes men envious and jealous; and by these causes we are unable even to listen to the precepts of reason.” Epictetus, Discourses III, 2.1–3

Any decision we make, no matter how wise or foolish, bold or timid, will be paid for in blood and pain and suffering. If we order a road built, inevitably someone will die building it, and once it is finished trade will shift from one town to another, one man will grow rich while another will starve. If we are wise, we do more good than harm, but we can no more avoid causing harm than we can avoid growing old.

The third principle is to resist the allure of middling priorities. There is a story attributed to Warren Buffett—although probably only in the apocryphal way in which wise insights get attributed to Albert Einstein or the Buddha, regardless of their real source—in which the famously shrewd investor is asked by his personal pilot about how to set priorities. I’d be tempted to respond, “Just focus on flying the plane!” But apparently this didn’t take place midflight, because Buffett’s advice is different: he tells the man to make a list of the top twenty-five things he wants out of life and then to arrange them in order, from the most important to the least. The top five, Buffett says, should be those around which he organizes his time. But contrary to what the pilot might have been expecting to hear, the remaining twenty, Buffett allegedly explains, aren’t the second-tier priorities to which he should turn when he gets the chance. Far from it. In fact, they’re the ones he should actively avoid at all costs—because they’re the ambitions insufficiently important to him to form the core of his life yet seductive enough to distract him from the ones that matter most. You needn’t embrace the specific practice of listing out your goals (I don’t, personally) to appreciate the underlying point, which is that in a world of too many big rocks, it’s the moderately appealing ones—the fairly interesting job opportunity, the semi-enjoyable friendship—on which a finite life can come to grief. It’s a self-help cliché that most of us need to get better at learning to say no. But as the writer Elizabeth Gilbert points out, it’s all too easy to assume that this merely entails finding the courage to decline various tedious things you never wanted to do in the first place. In fact, she explains, “it’s much harder than that. You need to learn how to start saying no to things you do want to do, with the recognition that you have only one life.

Multiple Warning Survivors Anonymous Please don’t warn me of things that won’t happen, Like: the man who just sold me some land Might in fact have a vat Of the plague in his hat And a new black death minutely planned. Please don’t mention unlikely disasters That you think I’d be wise to avoid: Getting stalked in a tent, Or inhaling cement... Yes, my life could be swiftly destroyed But it won’t be, so no need to summon Your great ally, the spectre of doom – Babies, injured or dead! Dearest friend, axe in head! – While I’m safe, sitting still in a room. I am sure I’ll avoid strangulation By a dangling invisible thread, But my life’s in bad shape If I cannot escape From these horrors you plant in my head. Can I tell you what I think is likely? And I hope this is not out of line: Yes, there is a small chance I’ll be stabbed by Charles Dance But I strongly suspect I’ll be fine, Or I would be, if only you’d zip it. No, I won’t wear a bullet-proof vest When I go to Ikea.Don’t troll me with fear. Here’s a warning: just give it a rest Or I’ll certainly spend most of Sunday Thinking you’re an assiduous scourge – Sure as peas grow in pods. Please consider those odds When you next feel the dread-warning urge. If one day I am crushed by a hippo Then my agent will give you a ring. If you like you can mourn me, But please, please – don’t warn me. Your warning’s my only bad thing.

difference of opinion is not a difference of principle. We have called by different names brethren of the same principle. We are all republicans, we are all federalists. If there be any among us who would wish to dissolve this Union or to change its republican form, let them stand undisturbed as monuments of the safety with which error of opinion may be tolerated where reason is left free to combat it. I know, indeed, that some honest men fear that a republican government can not be strong, that this government is not strong enough; but would the honest patriot, in the full tide of successful experiment, abandon a government which has so far kept us free and firm on the theoretic and visionary fear that this government, the world’s best hope, may by possibility want energy to preserve itself? I trust not. I believe this, on the contrary, the strongest government on earth. I believe it the only one where every man, at the call of the law, would fly to the standard of the law, and would meet invasions of the public order as his own personal concern. Sometimes it is said that man can not be trusted with the government of himself. Can he then be trusted with the government of others? Or have we found angels in the forms of kings to govern him? Let history answer this question.213 Jefferson stressed that liberty—in particular, the people’s liberty to criticize their government—helped to make the government of the United States “the strongest on earth.” He also insisted that “we are all republicans, we are all federalists,” by which he meant that all Americans rejected monarchy and embraced republican government, and that all Americans agreed that the powers of government were well divided between the federal government and the states. Finally, he reaffirmed his commitment to “a wise and frugal government” that would have friendly relations with all nations but “entangling alliances with none.” With these statements, he declared his purpose to interpret the Constitution narrowly and strictly, to rein in the powers of the general government, and to avoid the dangers of being pulled into European wars.214

I HAVE ASKED FOR HELP FROM ALMOST ALL THE SO CALLED PEOPLE PARADING THEMSELVES TO BE SPELL CASTERS, AT THE END I WAS RIPPED OFF OF MY HARD EARNED MONEY WITHOUT ANY RESULT. TO THE EXTENT THAT I SAW SOME OF THEM REWRITING WHAT I WROTE ON ONLINE TO THANK AKPE OSILAMA.MOST OF THESE PEOPLE TELLING YOU FAKE TESTIMONIES AND FOR YOU TO BEWARE AND BE-WISE TO AVOID BEEN RIPPED OFF, YOU HAVE TO MAKE THE RIGHT CHOICE AT ONCE TO CONTACT THE ONLY REAL AND APPROVED SPELL CASTER IN THE WORLD CALLED AKPE OSILAMA. AS HE IS THE ONLY MAN YOU CAN ACTUALLY TRUST ON SPELLS I WOULD HAVE BROUGHT HIM RIGHT HERE IN THE STATES IF POSSIBLE. HE DID A WHOLE LOT OF THINGS WHICH I WON’T REALLY MENTION HERE BUT THE MOST OF WHAT HE DID FOR ME WAS HELP ME CURED OF MY CANCER,HELPED ME RESTORE BACK MY JOB AND MY LOST MARRIAGE.OH HE IS GREAT AND I MET HIM IN REAL TIMES IN HIS TEMPLE THAT WAS DIRECTED TO ME BY A CHINESE FRIEND OF MINE THAT FOLLOWED ME FOR A CONFERENCE MEETING IN AFRICA. I’M STILL VERY MUCH INDEBTED TO AKPE OSILAMA FOR SAVING MY LIFE AND MY MARRIAGE. I WANT TO LET YOU ALL KNOW THAT YOU DON’T HAVE TO TRY ANYBODY ELSE EXCEPT THIS GREAT SPELL CASTER CALLED AKPE OSILAMA.HIS EMAIL CONTACT IS: CHIEFPRIESTAKPEOSILAMASPELLCAST@YAHOO.COM TO GET ANY DIFFICULTY YOU MIGHT FACING IN LIFE SOLVED.

Think for a moment. You will have time to read—never again will you skim pages to save minutes, or avoid some study lest it prove too engrossing. You have also a taste for music—here, then, are your scores and instruments, with Time, unruffled and unmeasured to give you their richest savor. And you are also, we will say, a man of good fellowship—does it not charm you to think of wise and serene friendships, a long and kindly traffic of the mind from which death may not call you away with his customary hurry? Or, if it is solitude that you prefer, could you not employ our pavilions to enrich the gentleness of lonely thoughts?

You behold the ensigns of supreme power. You are about to receive them, not from my hand, but from the hand of God. Honor them, and from them you will derive honor. Respect the empress your mother: you are now her son; before, you were her servant. Delight not in blood; abstain from revenge; avoid those actions by which I have incurred the public hatred; and consult the experience, rather than the example, of your predecessor. As a man, I have sinned; as a sinner, even in this life, I have been severely punished: but these servants (and he pointed to his ministers), who have abused my confidence, and inflamed my passions, will appear with me before the tribunal of Christ. I have been dazzled by the splendor of the diadem: be thou wise and modest; remember what you have been, remember what you are. You see around us your slaves, and your children: with the authority, assume the tenderness, of a parent. Love your people like yourself; cultivate the affections, maintain the discipline, of the army; protect the fortunes of the rich, relieve the necessities of the poor.

You see, the word passio means suffering, and the German word Leidenschaft has been explained by a poet in a very nice way: Leidenschaft ist das was Leid schafft, passion is that which creates suffering. Leidenschaft is really sufferingness. That is the Buddhistic explanation too: the desirousness, the concupiscentia, of man, creates the great suffering of the world. This passio, then, is the flame which turns man into ashes if he exposes himself to it. But Nietzsche did not. He avoided it, and I cannot blame him, for if anybody can avoid the fire he is very wise to do so. Now, there is another saying of Jesus, similar to those found at Oxyrhynchus, which is not in the Canon. It runs: Whoever is close to me is close to the fire.[3] That means that whoever is close to Christ, is close to Christ's passio, and is apt to have Christ's own psychology and the same fate. He was the one who took up his passio. He submitted to it and suffered correspondingly, and whoever is close to him will do the same. This is exceedingly intelligent and exceedingly true, and would therefore have been abolished if the father of the church who quoted it had not been too stupid to understand it. [3] "Jesus says: "He who is near me is near the fire, and he who is far from me is far from the Kingdom." See Apocrypha, for Origen on Jeremiah, p. 35· Jung, C. G.. Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939. Two Volumes: 1-2, unabridged (Jung Seminars) (p. 340). Princeton University Press.