Theft By Deception Quotes

It is the peoples job to regulate the President.

Who could look all his life long with an open mind and a free heart, at this world of murder and theft, organised and legalised through lying, deception, and hypocrisy, without having to turn away, shuddering in disgust? Whence then would one avert one’s gaze? All too often into the vale of death. To him, however, who is otherwise called and singled out by destiny, there appears the truest reflection of the world itself, as the foretold exhortation of redemption, despatched by its [the world’s] innermost soul.

You can never trust the deceptive, manipulative and abusive financial solicitors/beggars of political funds of handsome putschists who commit defamation, calumny, polemics mongering, gossip-mongering, mob lynching, group bullying, cyber libel, threats, blackmail, digital aggression, character assassination, mudslinging and Machiavellian manipulators who habitually commit various crimes: forgery, fraud, libel, slander, identity theft, racketeering, and malversation of funds. ~ Angelica Hopes, an excerpt from Sfidatopia Book 2, Stronzata Trilogy Genre: Inspirational, political literary novel © Ana Angelica Abaya van Doorn

When you have an honest heart, you do not get engaged nor get involved with any smear campaigns nor black propaganda! When you have an honest heart, you do not malign nor take advantage of generous people who helped and trusted you! When you have an honest heart, you do not shit on people whom you used and abused for three years! Do not fall into a political naïvety and become a victim or a doormat nor have your generosity and honest heart be used and abused by unscrupulous political movers, abusive, aggressive political harridans who scam gullible generous hearts by asking donations, funds, services, foods, urgent favours, and after using you and abusing your generosity, trust, and kindness; whereby these unscrupulous and deceptive political movers, abusive, aggressive political harridans intentionally and maliciously create forged screenshots of evidence convincing their audience or political groups that you are a mentally ill person, a brain-damaged person as they even brand you as "Sisang Baliw," or crazy Sisa, a threat, a risk, a danger, they maliciously and destructively red-tag your friends as communists, and they resort to calumny, libel and slander against you, to shame you, defame you, discredit you, blame you, hurt you, make you suffer for having known the truth of their deceptive global Operandi, and for something you didn’t do through their mob lynching, calumny, polemics mongering, forgery, and cyberbullying efforts. Their character assassination through libel and slander aims to ruin your integrity, persona, trustworthiness, and credibility with their destructive fabricated calumny, lies, identity theft, forged screenshots of polemics mongering, and framing up. Amidst all their forgery, fraud, libel and slander they committed: you have a right to defy and stop their habitual abuse without breaking the law and fight for your rights against any forms of aggression, public lynching, bullies, threats, blackmail, and their repetitive maltreatment or abuse, identity theft, forgery, deceptions fraud, scams, cyber libel, libel, and slander. When you defend human rights, you fight against corruption and injustice, help end impunity: be sure that you are not part of any misinformation, disinformation, smear campaigns and black propaganda. Do not serve, finance, or cater directly or indirectly for those dirty politicians. Those who are engaged in abusively dishonest ways do not serve to justify their end. Deceiving and scamming other people shall always be your lifetime self-inflicted karmic loss. Be a law-abiding citizen. Be respectful. Be honest. Be factual. Be truthful. You can be an effective human rights defender when you have clean and pure intentions, lawful and morally upright, and have an honest heart." ~ Angelica Hopes, an excerpt from Calunniatopia Book 1, Stronzata Trilogy Genre: inspirational, political, literary novel © 2021 Ana Angelica Abaya van Doorn

...yes, we were pretty good boys. After all, we were the future middle class. "...By then some of us had behaved badly. There were illegitimate children, petty theft, various forms of betrayal. But, even so, I think we would have called ourselves basically good. And if a few of us had gotten into trouble, we could point to complicated circumstances, weaknesses, errors of judgement; yet even with these lapses we would still have claimed a certain morality. We were decent, or hoped we were. But where does it change? ... It depends on what you want and how much you want it and how you place yourself in relation to the generally accepted system of morality. You know that old argument that some people have the right to set aside conventional morality because of their superiority or whatever? Clearly, there are people who do terrible things and are able to justify their misconduct by need or superiority or by saying they weren't responsible. But if these things continue and if you're unable to avoid self-deception, then you reach a point where you have to say, No, I am not a good person. I have behaved badly. That is the first admission. The second admission is that I will continue to behave badly.

Liberals who are “capitalist to the bone,” as U.S. senator Elizabeth Warren identifies herself, present a different definition of capitalism. “I believe in markets and the benefits they can produce when they work,” Warren said when asked what that identity meant to her. “I love the competition that comes with a market that has decent rules….The problem is when the rules are not enforced, when the markets are not level playing fields, all that wealth is scraped in one direction,” leading to deception and theft. “Theft is not capitalism,” Warren said.

If I had to make a conjecture on the matter, I would guess lying is very likely less difficult when it is done over the telephone. It is interesting to me how technology has in many ways facilitated and refined the practice of deception.

Lawlessness, deception, theft, violence, these are the things people except from black people in the mono-cultural society

Xenophanes, for example, who lived some two centuries after Hesiod, held an altogether loftier view of the Creator and in a most inspiring passage sought to redress the theological balance: “Homer and Hesiod attributed to the gods all the things which among men are shameful and blameworthy--theft and adultery and mutual deception...[But] there is one God, greatest among gods and men, similar to mortals neither in shape nor in thought ...he sees as a whole, he thinks as a whole, he hears as a whole ...Always he remains in the same state, changing not at all ...But far from toil he governs everything with his mind.”8

At a forced labor camp in Kolyma, a remote Siberian Gulag, Russian writer Varlam Shalamov hoarded details about what he was enduring with the avidity of a starving man devouring food. A great master of the short story, Shalamov is like Chekhov in hell. A fifteen-hundred-page collection of his stories includes many with deceptively unassuming titles: “A Letter,” “Cherry Brandy,” “The Wheel-barrow.” His muted voice resonates with the poverty of his expectations. The constraints on his imagination continually reshape his understanding of the depths of brutality and tenderness. One story, simply called “Marcel Proust,” tells of his having stumbled, inconceivably, onto a copy of Le Côté de Guermantes at the bottom of a package of clothing sent to a doctor at his camp. Shalamov seized the volume and began to work his way through it, ravenously. Days of reading went by. Distracted by a question put to him by a fellow prisoner, he put the book down on a bench where he had been sitting and reading. Turning back to resume, he found it was gone. Theft was a reality of prison life, but Shalamov had managed to hold onto the book as long as he could. During that time he had sought out quiet corners to read, avoiding his barracks for many days. “Proust,” he wrote, “was more valuable than sleep.

The third component of yama is nonstealing (asteya). Once again, this is to be understood in a very comprehensive sense. As a form of dispassion it is the abstention—in deed, word, and thought—from grasping after another’s property. Even merely coveting our neighbor’s strawberries, let alone his wife or her husband (who is of course not property), constitutes an infringement of this moral commandment. This virtue is connected on the one hand with nongrasping (aparigraha) and on the other hand with contentment (samtosha), which will be discussed below. Where does faith come into play in this case? The Yoga practitioner’s faith is placed in the Self as the inexhaustible Fullness (pūrnatva) that, once it has been realized, leaves nothing to be desired. Our external grasping after, or seizing of, things (and also relationships) is an expression of the ego’s strategy to overcome its basic fearfulness created by its self-isolation (or separation from the Self). But in this endeavor to extend its radius, the ego necessarily encroaches on the life-space of others, and this violates the first law of nonharming. Through surrender to the Self as the absolutely self-sufficient Reality, the ego’s harmful activity is gradually neutralized. The yogins or yoginīs who live this ideal are no longer at war with the world or themselves. The next element of yama is chastity (brahmacarya). The literal meaning of this old Sanskrit word is “brahmic conduct,” that is, the “behavior of a brahmin” or “mode of the Absolute.” Here the principle of reversal, spoken of above as the very essence of the yogic process, is most clearly expressed. To behave like the Absolute means to model one’s life on the ideal condition of the genderless Absolute. This is the underlying idea of chastity. Our ordinary experience of the world is always framed in terms of male and female (and occasionally neuter). “Chastity” is, first of all, the attempt to break away from this binary compartmentalization of life. True continence begins in the mind. Spiritual practitioners who have mastered this virtue regard all people as the same (sama), irrespective of their sex. On the physical level, chastity involves the abstinence from sexual activity. Some schools make this an unqualified condition, whereas others hold a more lenient view. The latter apply the principle of moderation to this aspect of one’s personal life, but also have rather definite notions about what is to be considered as legitimate sex. Sexual exploitation between men and women, which is often what today’s sexual revolution is about, is in yogic terms not only a waste of precious vital energy (ojas), but also a kind of violence, theft, and deception. Certain that the eternal Self not only transcends all bodily distinctions but also is inherently blissful (ānanda), Yoga practitioners are able to surrender their desire for the transient pleasure afforded through sexual activity.3

As a result of all these difficulties, [the solution to the mode of] the division of the fields must be sought exclusively in religion. For when men are ferocious and wild, and their only equality consists in the equality of their ferocious and wild natures, should they ever have united without the force of arms or the rule of law, the only possible way in which they can have done so is through belief in the force and strength of a nature superior to anything human and through the idea that this superior force has constrained them to unite. This leads us led to meditate on the long and deceptive labour of Providence, whereby those of Grotius’s simpletons who were more awakened from their stupor, were roused by the first thunderbolts after the Flood and took them to be the warnings of a divinity who was the product of their own imagination. Hence they occupied the first empty lands, where they stayed with certain women and, having settled on them, begot certain races, buried their dead and, on specific occasions afforded them by religion, burnt the forests, ploughed the land and sowed it with wheat. Thus they laid down the boundaries of the fields, investing them with fierce superstitions through which, in ferocious defence of their clans, they defended them with the blood of the impious vagabonds who came, divided and alone, for they lacked any under standing of the strength of society, to steal the wheat, and were killed in the course of their theft.

As a result of all these difficulties, [the solution to the mode of] the division of the fields must be sought exclusively in religion. For when men are ferocious and wild, and their only equality consists in the equality of their ferocious and wild natures, should they ever have united without the force of arms or the rule of law, the only possible way in which they can have done so is through belief in the force and strength of a nature superior to anything human and through the idea that this superior force has constrained them to unite. This leads us led to meditate on the long and deceptive labour of Providence, whereby those of Grotius’s simpletons who were more awakened from their stupor, were roused by the first thunderbolts after the Flood and took them to be the warnings of a divinity who was the product of their own imagination. Hence they occupied the first empty lands, where they stayed with certain women and, having settled on them, begot certain races, buried their dead and, on specific occasions afforded them by religion, burnt the forests, ploughed the land and sowed it with wheat. Thus they laid down the boundaries of the fields, investing them with fierce superstitions through which, in ferocious defence of their clans, they defended them with the blood of the impious vagabonds who came, divided and alone, for they lacked any under standing of the strength of society, to steal the wheat, and were killed in the course of their theft.

We cannot save ourselves from the very things we find in these Ten Words: betrayal, theft, envy, greed, deception, even murder. We can’t save ourselves from those things happening to us. Nor can we save ourselves from the very impulses that might cause us to violate these Ten Words and commit acts that wound people deeply.

It's the knowledge I spit that's detrimental to those powerful. Mental elemental procedures to the mass of ignorance. It's an on-going, never-ending symbol of punishment for the suffering is due to its lack of acknowledgement. Masquerades, gimmicks, and monopoly games; giving your heart to this money instead of Almighty, so it's suffering and burning of flames, a burning of shame. Playing the game can never leave you the same so who is to blame? Complete conspiracy, committed theft of inherited immunity, live a life of misery and taxing our energy. A straw afloat on water of deceptive ingenuity. A false replica of me, an enemy with my name but non-resistant so I agree with my adversary.