True Power Is Restraint Quotes

When you give yourself to me, completely, I will bite you. Until then, my love, I will only nibble on you.”~Cole

Rest shows us who God is. He has restraint. Restraint is refraining from doing everything that one has the power to do. We must never mistake God's restraint for weakness. The opposite is true. God shows restraint; therefore, restraint is holy.

Maybe the greatest power of all is the power of restraint.

Ahimsa is a comprehensive principle. We are helpless mortals caught in the conflagration of himsa. The saying that life lives on life has a deep meaning in it. Man cannot for a moment live without consciously or unconsciously committing outward himsa. The very fact of his living - eating, drinking and moving about - necessarily involves some himsa, destruction of life, be it ever so minute. A votary of ahimsa therefore remains true to his faith if the spring of all his actions is compassion, if he shuns to the best of his ability the destruction of the tiniest creature, tries to save it, and thus incessantly strives to be free from the deadly coil of himsa. He will be constantly growing in self-restraint and compassion, but he can never become entirely free from outward himsa. Then again, because underlying ahimsa is the unity of all life, the error of one cannot but affect all, and hence man cannot be wholly free from himsa. So long as he continues to be a social being, he cannot but participate in the himsa that the very existence of society involves. When two nations are fighting, the duty of a votary of ahimsa is to stop the war. He who is not equal to that duty, he who has no power of resisting war, he who is not qualified to resist war, may take part in war, and yet wholeheartedly try to free himself, his nation and the world from war.

You will continue to suffer if you have an emotional reaction to everything that is said to you. True power is sitting back and observing things with logic. True power is restraint. If words control you that means everyone else can control you. Breathe and allow things to pass.

Neither the wisest constitution nor the wisest laws will secure the liberty and happiness of a people whose manners are universally corrupt. He therefore is the truest friend to the liberty of his country who tries most to promote its virtue, and who, so far as his power and influence extend, will not suffer a man to be chosen into any office of power and trust who is not a wise and virtuous man. We must not conclude merely upon a man's haranguing upon liberty, and using the charming sound, that he is fit to be trusted with the liberties of his country. It is not unfrequent to hear men declaim loudly upon liberty, who, if we may judge by the whole tenor of their actions, mean nothing else by it but their own liberty, — to oppress without control or the restraint of laws all who are poorer or weaker than themselves. It is not, I say, unfrequent to see such instances, though at the same time I esteem it a justice due to my country to say that it is not without shining examples of the contrary kind; — examples of men of a distinguished attachment to this same liberty I have been describing; whom no hopes could draw, no terrors could drive, from steadily pursuing, in their sphere, the true interests of their country; whose fidelity has been tried in the nicest and tenderest manner, and has been ever firm and unshaken. The sum of all is, if we would most truly enjoy this gift of Heaven, let us become a virtuous people.

…For many years now, that way of living has been scorned, and over the last 40 or 50 years it has nearly disappeared. Even so, there was nothing wrong with it. It was an economy directly founded on the land, on the power of the sun, on thrift and skill and on the people’s competence to take care of themselves. They had become dependent to some extent on manufactured goods, but as long as they stayed on their farms and made use of the great knowledge that they possessed, they could have survived foreseeable calamities that their less resourceful descendants could not survive. Now that we have come to the end of the era of cheap petroleum which fostered so great a forgetfulness, I see that we could have continued that thrifty old life fairly comfortably – could even have improved it. Now, we will have to return to it, or to a life necessarily as careful, and we will do so only uncomfortably and with much distress. Increasingly over the last maybe forty years, the thought has come to me that the old world, in which our people lived by the work of their hands, close to weather and earth, plants and animals, was the true world. And that the new world of cheap energy and ever cheaper money, honored greed and dreams of liberation from every restraint, is mostly theater. This new world seems a jumble of scenery and props never quite believable. An economy of fantasies and moods, in which it is hard to remember either the timely world of nature, or the eternal world of the prophets and poets. And I fear, I believe I know, that the doom of the older world I knew as a boy will finally afflict the new one that replaced it. The world I knew as a boy was flawed surely, but it was substantial and authentic. The households of my grandparents seemed to breathe forth a sense of the real cost and worth of things. Whatever came, came by somebody’s work.

True imprisonment, Arik now realized, was not the inability to move about or go where one wished; it was the realization, acknowledgement, and ultimately the acceptance of that inability. Imprisonment was more powerful as an idea than it was a physical condition. He thought about how many people who considered themselves free were simply oblivious to their restraints.

Thus avarice, leagued with power, disturbed, violated, and wasted every thing, without moderation or restraint; disregarding alike reason and religion, and rushing headlong, as it were, to its own destruction. For whenever any arose among the nobility, who preferred true glory to unjust power, the state was immediately in a tumult, and civil discord spread with as much disturbance as attends a convulsion of the earth.

Nor would I have you to mistake in the point of your own liberty. There is a liberty of corrupt nature, which is affected both by men and beasts, to do what they list; and this liberty is inconsistent with authority, impatient of all restraint; by this liberty, Sumus Omnes Deteriores;[109] ’tis the grand enemy of truth and peace, and all the ordinances of God are bent against it But there is a civil, a moral, a federal liberty, which is the proper end and object of authority; it is a liberty for that only which is just and good; for this liberty you are to stand with the hazard of your very lives; and whatsoever crosses it is not authority, but a distemper thereof. This liberty is maintained in a way of subjection to authority; and the authority set over you will in all administrations for your good be quietly submitted unto, by all but such as have a disposition to shake off the yoke, and lose their true liberty, by their murmuring at the honour and power of authority.

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.

Gentleman,” I purr smoothly in greeting. Ezra and Cort circle me like sharks scenting blood. I know who they are, but not who is who since they’re wearing black hoods over their heads. It covers them to the shoulder and has holes for the eyes and mouth. Their clothing is identical Italian designer label suits. Even their shoes are the same. Their eyes glow like steel ball-bearings from the safety of their masks. The mouths are different- one serious, one snarky- both ruby-red and kissable. While they circle Fate and me several times taking our measure, the other Master stands in a sphere of his own confidence. He’s older and I don’t mean just in age, but knowledge. Ezra and Cortez feel like babies compared to this man. I bet he’s who I really have to impress. I wait, always meeting their eyes when their path moves them back to my face. I don’t follow them with my gaze- I wait. “Hello,” the hood with the serious lips speaks in a smooth deep tone. I know it’s not his true voice, but the one Kris calls The Boss. His eyes are kind and assessing. No one pays Fate any mind as she cowers at my thigh. I hold their undivided attention. Curly-locks is quiet- watchful- a predator sighting its quarry. Snarky mouth is leering at my chest and I smirk. Caught ya, Cortez Abernathy. “I seem to be at a disadvantage conversing with you while you’re hooded. I can’t see you, but you can see me.” I try to get them to out themselves. It’s a longshot. “And who are you, Ma’am?” Ezra asks respectfully. “Please call me Queen.” I draw on all of my lessons from Hillbrook to pull me through this conversation. The power in the air is stifling. I wonder if it’s difficult for them to be in the same room without having a cage match for dominance. I feel like I’m on Animal Planet and the lions are circling. “Queen, indeed,” Cort says snidely under his breath and I wince. I turn my face from them in embarrassment. I should have gone with something less- less everything. I know I’m strong, but the word also emulates elegance and beauty. I’m neither. Have to say, tonight has sucked for my self-esteem. First, the dominant one overlooks me for Fate and now Cortez makes fun of me- lovely. “What did you say to upset her?” Ezra accuses Cortez. “Nothing,” Cort complains in confusion. “Please excuse my partner. Words are his profession and it seems they have failed him this evening. I will apologize for not sharing our names, but this gentleman is Dexter.” He gestures to the dominant man. I wait for him to shake my hand like a civilized person. He does not- he actually crosses his arms over his chest in disobedience. This shit is going to be a piece of cake.

But the worshippers and admirers of these gods delight in imitating their scandalous iniquities, and are nowise concerned that the republic be less depraved and licentious. Only let it remain undefeated, they say, only let it flourish and abound in resources; let it be glorious by its victories, or still better, secure in peace; and what matters it to us? This is our concern, that every man be able to increase his wealth so as to supply his daily prodigalities, and so that the powerful may subject the weak for their own purposes. Let the poor court the rich for a living, and that under their protection they may enjoy a sluggish tranquillity; and let the rich abuse the poor as their dependants, to minister to their pride. Let the people applaud not those who protect their interests, but those who provide them with pleasure. Let no severe duty be commanded, no impurity forbidden. Let kings estimate their prosperity, not by the righteousness, but by the servility of their subjects. Let the provinces stand loyal to the kings, not as moral guides, but as lords of their possessions and purveyors of their pleasures; not with a hearty reverence, but a crooked and servile fear. Let the laws take cognizance rather of the injury done to another man's property, than of that done to one's own person. If a man be a nuisance to his neighbor, or injure his property, family, or person, let him be actionable; but in his own affairs let everyone with impunity do what he will in company with his own family, and with those who willingly join him. Let there be a plentiful supply of public prostitutes for every one who wishes to use them, but specially for those who are too poor to keep one for their private use. Let there be erected houses of the largest and most ornate description: in these let there be provided the most sumptuous banquets, where every one who pleases may, by day or night, play, drink, vomit, dissipate. Let there be everywhere heard the rustling of dancers, the loud, immodest laughter of the theatre; let a succession of the most cruel and the most voluptuous pleasures maintain a perpetual excitement. If such happiness is distasteful to any, let him be branded as a public enemy; and if any attempt to modify or put an end to it let him be silenced, banished, put an end to. Let these be reckoned the true gods, who procure for the people this condition of things, and preserve it when once possessed. Let them be worshipped as they wish; let them demand whatever games they please, from or with their own worshippers; only let them secure that such felicity be not imperilled by foe, plague, or disaster of any kind. What sane man would compare a republic such as this, I will not say to the Roman empire, but to the palace of Sardanapalus, the ancient king who was so abandoned to pleasures, that he caused it to be inscribed on his tomb, that now that he was dead, he possessed only those things which he had swallowed and consumed by his appetites while alive? If these men had such a king as this, who, while self-indulgent, should lay no severe restraint on them, they would more enthusiastically consecrate to him a temple and a flamen than the ancient Romans did to Romulus.

After the separation from his partners and the closing of his firm (for reasons that had nothing to do with him), he did not start a new mega-fund. He limited his involvement in managing other people’s money. (Most people reintegrate into the comfort of other firms and leverage their reputation by raising monstrous amounts of outside money in order to collect large fees.) But such restraint requires some intuition, some self-knowledge. It is vastly less stressful to be independent—and one is never independent when involved in a large structure with powerful clients. It is hard enough to deal with the intricacies of probabilities, you need to avoid the vagaries of exposure to human moods. True success is exiting some rat race to modulate one’s activities for peace of mind. Thorp certainly learned a lesson: The most stressful job he ever had was running the math department of the University of California, Irvine. You can detect that the man is in control of his life.

You will continue to suffer if you have an emotional reaction to everything that is said to you. True power is sitting back and observing things with logic. True power is restraint. If words control you that means everyone else can control you. Breathe and allow things to pass.

When Christian moral standards are imposed on a society by political and/or military conquest an inevitable process begins. First, there is a period of relief and apparent success for the agenda of the victors. The most egregious wrongs are righted. For a while the vanquished (those who disagree with the new moral order) are intimidated into silence. But very soon they begin to regain power as the society, never having experienced real spiritual transformation, grows tired of restraint. Then one of two things happens. Either the “victors” and their laws are swept away leaving that society even more decadent than before, or the “victors” tighten control and enforce their laws through increasing oppression. Every time the Christian Church has become enmeshed with political and/or military power her true mission has been compromised no matter which direction society has turned.

True power is sitting back and observing everything with logic. True power is restraint. If words control you that means everyone else can control you. Breathe and allow things to pass. ~Unknown

I could live limited by other people’s perceptions of what I could or should do, or I could pursue the life I wanted. It wasn’t about the medals or the records, but about believing in my own worth enough to chase my goals with everything I had in me. And that’s true for all of us. When we draw our identity from our own passions and core values rather than someone else’s expectations, only then are we able to fulfill our greatest potential. Of course, there will be times when we question the struggle or days when we don’t feel up to the task, but it’s up to each of us to turn our excuses into fuel. When you catch yourself saying, “I can’t do this because...,” ask whether you really believe that or if you are just settling for someone else’s idea of what you should be. It may seem hard today, but you know what’s even harder? Living the rest of your life boxed in by other people’s restraints.

yama—moral discipline comprising nonharming (ahimsā), nonstealing (asteya), truthfulness (satya), chastity (brahmacarya), and nongrasping or greedlessness (aparigraha) 2. niyama—self-restraint comprising purity (shauca), contentment (samtosha), asceticism (tapas), self-study (svādhyāya), and devotion to the Lord (īshvara-pranidhāna) 3. āsana—posture (specifically for meditation) 4. prānāyāma—breath control 5. pratyāhāra—sensory inhibition 6. dhāranā—concentration 7. dhyāna—meditation, or sustained and deepening concentration 8. samādhi—ecstasy, or merging in consciousness with the object of meditation Together the eight limbs lead practitioners out of the maze of their own preconceptions and confusions to a sublime state of freedom. This is accomplished through the progressive control of the mind (citta). Beyond the highest ecstatic state lies the freedom of the transcendental Self, which is the pure Witness (sākshin) of all mental processes. For Patanjali, Self-realization is kaivalya, or the “isolation” or “aloneness” of that transcendental Witness. The many free Selves (purusha) all intersect in infinity and eternity. Enlightenment, or liberation, consists in simply waking up to our true nature, which is the transcendental Spirit, or Self. HATHA-YOGA The word hatha means “force” or “forceful.” Thus Hatha-Yoga is the “forceful Yoga” or “Yoga of Force,” meaning the Yoga of the inner kundalinī power. This branch of Yoga, which is particularly associated with Matsyendra Nātha and Goraksha Nātha, two perfected masters or siddhas, is a medieval development arising out of Tantra. It approaches Self-realization through the vehicle of the physical body and its energetic (pranic/etheric) template. In the first instance, Hatha-Yoga seeks to strengthen or “bake” the body so that practitioners have a chance to cultivate higher realizations. Secondly, it means to transubstantiate the body into a “divine body” (divyadeha) or “adamantine body” (vajra-deha), which is endowed with all kinds of paranormal capacities. Thus, the disciplines of Hatha-Yoga are designed to help manifest the ultimate Reality in the finite human body-mind. Sri Aurobindo put it this way: The chief processes of Hathayoga are āsana and prānāyāma. By its numerous Asanas or fixed postures it first cures the body of that restlessness which is a sign of its inability to contain without working them off in action and movement the vital forces poured into it from the universal Life-Ocean, gives to it an extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical Nature and kept within the narrow bounds of her normal operations. . . . By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments.1

In an age like the present, it simply adds to one’s perils to be left to one’s instincts. The instincts contradict, disturb, and destroy each other; I have already defined modernism as physiological self-contradiction. A reasonable system of education would insist upon at least one of these instinct-systems being paralysed beneath an iron pressure, in order to[Pg 100] allow others to assert their power, to grow strong, and to dominate. At present, the only conceivable way of making the individual possible would be to prune him:—of making him possible—that is to say, whole. The very reverse occurs. Independence, free development, and laisser aller are clamoured for most violently precisely by those for whom no restraint could be too severe—this is true in politics, it is true in Art. But this is a symptom of decadence: our modern notion of “freedom” is one proof the more of the degeneration of instinct.

Bridget turned the screen of her phone to face Margaret and thumbed through the images one by one, and with restraint Margaret nodded her head instead of taking the device from her mother's hand and flinging it forcefully across the room. This is what you get, Bridget seemed to be saying, for being different. Well, it's true, after all, Margaret thinks. This is what you get. To work in a nice place with a few interesting people, to have friends with whom to discuss life and ideas. To attend the theatre, to hear live music, to arrange the use of the studio room on Monday nights for the local philosophy reading group. Oh, Kierkegaard, that'll be interesting. To exercise once again, for a little time, who knows how long, the power to charm and fascinate, to be the object of an intense and searching desire. And to feel inside herself the reciprocating force of desire, this is what she gets, a life of her own.