Unnecessary Anger Quotes

Dads. It’s time to show our sons how to properly treat a woman. It’s time to show our daughters how a girl should expect be treated. It’s time to show forgiveness and compassion. It’s time to show our children empathy. It’s time to break social norms and teach a healthier way of life! It’s time to teach good gender roles and to ditch the unnecessary ones. Does it really matter if your son likes the color pink? Is it going to hurt anybody? Do you not see the damage it inflicts to tell a boy that there is something wrong with him because he likes a certain color? Do we not see the damage we do in labeling our girls “tom boys” or our boys “feminine” just because they have their own likes and opinions on things? Things that really don’t matter?

All I have left is my anger at the foolishness of the world. The unnecessary cruelties, the pomposity and vanity of people who should know better. Most of the time I just want to shake some sense into the world.

He read political books. They gave him phrases which he could only speak to himself and use on Shama. They also revealed one region after another of misery and injustice and left him feeling more helpless and more isolated than ever. Then it was that he discovered the solace of Dickens. Without difficulty he transferred characters and settings to people and places he knew. In the grotesques of Dickens everything he feared and suffered from was ridiculed and diminished, so that his own anger, his own contempt became unnecessary, and he was given strength to bear the most difficult part of his day: dressing in the morning, that daily affirmation of faith in oneself, which at times for him was almost like an act of sacrifice.

Ralston didn't care. He turned on his brother as the surgeon knelt next to him and inspected the wound. "She could have been killed!" And what about you?" This time, it was Callie who spoke, her own pent-up energy releasing in anger, and the men turned as one to look at her, surprised that she and found her voice. "What about you and your idiotic pland to somehow restore my honor by playing guns out in the middle of nowhere with OXFORD?" She said the baron's name in disdain. "Like children? Of all the ridiculous, unnecessary, thoughtless, MALE things to do...who even FIGHTS duels anymore?!

Americans who might have exerted more energy to oppose Trump or support Clinton—especially white women—were goaded into inaction by the assurance that sexism and racism were things of the past, and that to work themselves up about either would look silly, would be unnecessary exertions on behalf of an imperfect candidate.

Never entertain anger. Great people do not become angry over unnecessary issues.

When someone is angry and hateful toward you ~ they spit out all kinds of venom, to inflict you with unnecessary hurt and pain. But when you know who you are within, and you stand by your truth, their venom cannot poison you, its arrow turns and points straight back at them! To be humble and virtuous is a trait of the noble and the righteous

We all have this perfect little image of who we want to be, but it is unnecessary. Throw the image away. You're already you just be the best version of yourself.

ENFP habit of overanalyzing other people’s behavior can lead to unnecessary anger and conflict. They may perceive slights, resentments or hostility where none actually exist.

In a society as mobile as your own, many people are totally anonymous to those around them. They do not care what they do before strangers or to strangers. If one feels no shame, punishment only angers. If one feels shame, punishment is almost unnecessary. Logically, therefore, your prisons should seek to instill shame, but even if it were possible, it would offend your civil libertarians to do so. “Shaming” others is considered an affront to their dignity.

Our first kiss, the first touch of our heating lips, the yearning reciprocating from both sides, I was lost in everything. But I had a sudden feeling of eyes staring at our acts and unnecessary muttering. I could feel it even with my closed eyes. So far the sober girl in me resisted and my palms struggled to escape. David realized my condition and he left me be. I could see anger in his eyes for the crowd around but he stayed calm for my sake. My heart purred. ‘I am lost now!’ He sat next to me and didn’t bother to look at anyone around. Though, we knew many looked upon us and then they turned their faces away. He was horny. I could see his bulge behind his winter suit. I avoided looking and forced myself to gaze into his eyes instead. His pair was fixed on mine, reading mine. I gave a wide smile in an attempt to hide my lust although it was clearly written over my face.

Defining philosophy as “an activity, attempting by means of discussion and reasoning, to make life happy,” he believed that happiness is gained through the achievement of moral self-sufficiency (autarkeia) and freedom from disturbance (ataraxia). The main obstacles to the goal of tranquillity of mind are our unnecessary fears and desires, and the only way to eliminate these is to study natural science. The most serious disturbances of all are fear of death, including fear of punishment after death, and fear of the gods. Scientific inquiry removes fear of death by showing that the mind and spirit are material and mortal, so that they cannot live on after we die: as Epicurus neatly and logically puts it: “Death…is nothing to us: when we exist, death is not present; and when death is present, we do not exist. Consequently it does not concern either the living or the dead, since for the living it is non-existent and the dead no longer exist” (Letter to Menoeceus 125). As for fear of the gods, that disappears when scientific investigation proves that the world was formed by a fortuitous concourse of atoms, that the gods live outside the world and have no inclination or power to intervene in its affairs, and that irregular phenomena such as lightning, thunder, volcanic eruptions, and earthquakes have natural causes and are not manifestations of divine anger. Every Epicurean would have agreed with Katisha in the Mikado when she sings: But to him who’s scientific There’s nothing that’s terrific In the falling of a flight of thunderbolts! So the study of natural science is the necessary means whereby the ethical end is attained. And that is its only justification: Epicurus is not interested in scientific knowledge for its own sake, as is clear from his statement that “if we were not disturbed by our suspicions concerning celestial phenomena, and by our fear that death concerns us, and also by our failure to understand the limits of pains and desires, we should have no need of natural science” (Principal Doctrines 11). Lucretius’ attitude is precisely the same as his master’s: all the scientific information in his poem is presented with the aim of removing the disturbances, especially fear of death and fear of the gods, that prevent the attainment of tranquillity of mind. It is very important for the reader of On the Nature of Things to bear this in mind all the time, particularly since the content of the work is predominantly scientific and no systematic exposition of Epicurean ethics is provided.25 Epicurus despised philosophers who do not make it their business to improve people’s moral condition: “Vain is the word of a philosopher by whom no human suffering is cured. For just as medicine is of no use if it fails to banish the diseases of the body, so philosophy is of no use if it fails to banish the suffering of the mind” (Usener fr. 221). It is evident that he would have condemned the majority of modern philosophers and scientists.

The repression of the so-called negative polarities of emotion causes much unnecessary pain, as well as the loss of many essential aspects of the feeling nature. In fact, much of the plethora of loneliness, alienation, and addictive distraction that plagues modern industrial societies is a result of people being taught and forced to reject, pathologize or punish so many of their own and others’ normal feeling states. Nowhere, not in the deepest recesses of the self, or in the presence of his closest friends, is the average person allowed to have and explore any number of normal emotional states. Anger, depression, envy, sadness, fear, distrust, etc., are all as normal a part of life as bread and flowers and streets. Yet, they have become ubiquitously avoided and shameful human experiences. How tragic this is, for all of these emotions have enormously important and healthy functions in a wholly integrated psyche. One dimension where this is most true is in the arena of healthy self-protection. For without access to our uncomfortable or painful feelings, we are deprived of the most fundamental part of our ability to notice when something is unfair, abusive, or neglectful in our environments.

A reluctance to participate in such a fundamental realm of the human experience results in much unnecessary loss. For just as without night there is no day, without work there is no play, without hunger there is no satiation, without fear there is no courage, without tears there is no joy, and without anger, there is no real love.

Proper circus you make,' Berkley said, with a snort of laughter Laurence considered unnecessary, when they landed in the clearing and set the dog down; it promptly went tearing around the parade ground yelling at the dragons. For their part they were only interested and curious until the dog bit a too-inquisitive Dulcia on the tender nip of her muzzle, at which she hissed in anger; the dog yelped and fled back to the dubious shelter of Temeraire's side; he looked down at it in irritation and tried unsuccessfully to nudge it away. 'Pray be careful of the creature; I have no idea how we should get or train another,' Laurence said, and Temeraire at last grumbling allowed it to curl up beside him.

Dean Rusk never beat his wife. He was a decent man. He was a liberal. He was head of the Ford Foundation. And as Secretary of State during the Vietnam war, he killed over a hundred thousand people in a useless, wasteful, unnecessary, stupid war. We would all be better off if he had found a better way to express his anger. His time is passing with the turn of the century.

But the strength that remains, which is principally destructive, is the film's dialectical relationship to most of the other movies that we see, its capacity to make their most time-honored conventions seem tedious, shopworn, and unnecessary. This originality often seems to be driven by hatred and anger, emotions that are undervalued in more cowardly periods such as the present...

What we feel and how we feel is far more important than what we think and how we think. Feeling is the stuff of which our consciousness is made, the atmosphere in which all our thinking and all our conduct is bathed. All the motives which govern and drive our lives are emotional. Love and hate, anger and fear, curiosity and joy are the springs of all that is most noble and most detestable in the history of men and nations. The opening sentence of a sermon is an opportunity. A good introduction arrests me. It handcuffs me and drags me before the sermon, where I stand and hear a Word that makes me both tremble and rejoice. The best sermon introductions also engage the listener immediately. It’s a rare sermon, however, that suffers because of a good introduction. Mysteries beg for answers. People’s natural curiosity will entice them to stay tuned until the puzzle is solved. Any sentence that points out incongruity, contradiction, paradox, or irony will do. Talk about what people care about. Begin writing an introduction by asking, “Will my listeners care about this?” (Not, “Why should they care about this?”) Stepping into the pulpit calmly and scanning the congregation to the count of five can have a remarkable effect on preacher and congregation alike. It is as if you are saying, “I’m about to preach the Word of God. I want all of you settled. I’m not going to begin, in fact, until I have your complete attention.” No sermon is ready for preaching, not ready for writing out, until we can express its theme in a short, pregnant sentence as clear as crystal. The getting of that sentence is the hardest, most exacting, and most fruitful labor of study. We tend to use generalities for compelling reasons. Specifics often take research and extra thought, precious commodities to a pastor. Generalities are safe. We can’t help but use generalities when we can’t remember details of a story or when we want anonymity for someone. Still, the more specific their language, the better speakers communicate. I used to balk at spending a large amount of time on a story, because I wanted to get to the point. Now I realize the story gets the point across better than my declarative statements. Omit needless words. Vigorous writing is concise. A sentence should contain no unnecessary words, a paragraph no unnecessary sentences, for the same reason that a drawing should have no unnecessary lines and a machine no unnecessary parts. This requires not that the writer make all his sentences short, or that he avoid all detail and treat his subjects only in outline, but that every word tell. Limits—that is, form—challenge the mind, forcing creativity. Needless words weaken our offense. Listening to some speakers, you have to sift hundreds of gallons of water to get one speck of gold. If the sermon is so complicated that it needs a summary, its problems run deeper than the conclusion. The last sentence of a sermon already has authority; when the last sentence is Scripture, this is even more true. No matter what our tone or approach, we are wise to craft the conclusion carefully. In fact, given the crisis and opportunity that the conclusion presents—remember, it will likely be people’s lasting memory of the message—it’s probably a good practice to write out the conclusion, regardless of how much of the rest of the sermon is written. It is you who preaches Christ. And you will preach Christ a little differently than any other preacher. Not to do so is to deny your God-given uniqueness. Aim for clarity first. Beauty and eloquence should be added to make things even more clear, not more impressive. I’ll have not praise nor time for those who suppose that writing comes by some divine gift, some madness, some overflow of feeling. I’m especially grim on Christians who enter the field blithely unprepared and literarily innocent of any hard work—as though the substance of their message forgives the failure of its form.

The things that make a good Judge, or good Interpreter of the Lawes, are, first A right understanding of that principall Law of Nature called Equity; which depending not on the reading of other mens Writings, but on the goodnesse of a man’s own naturall Reason, and Meditation, is presumed to be in those most, that have had most leisure, and had the most inclination to meditate thereon. Secondly, Contempt Of Unnecessary Riches, and Preferments. Thirdly, To be able in judgment to devest himself of all feare, anger, hatred, love, and compassion. Fourthly, and lastly, Patience to heare; diligent attention in hearing; and memory to retain, digest and apply what he hath heard.

It’s way easier and more “comfortable” to stew in anger and resentment, for example, than to practice forgiveness. But the former will keep you mired in unwholesome thoughts and feelings, while the latter will open the door to true transformation and make you strong. “Anyone can hold a grudge,” Doe Zantamata wrote, “but it takes a person with character to forgive. When you forgive, you release yourself from a painful burden. Forgiveness doesn’t mean what happened was okay, and it doesn’t mean that person should still be welcome in your life. It just means that you have made peace with the pain, and are ready to let it go.”When we let go of unnecessary emotional baggage, we are, quite simply, freer on every level.

We suffer many dire consequences when we are unwilling to feel. The price of emotional repression is a constant, wasteful expenditure of energy that leaves many of us depressed and taciturn. Perpetually enervated, more and more of us sink into the apathy and ennui of the “seen that - been there - done that” syndrome. When this occurs, we forfeit our destiny of growing into the vitally expressive and life-celebratory beings we were born to be. Our war on feelings forces our emotions to turn against us. Much of our unnecessary suffering is caused by the ghosts of our murdered emotions wafting into consciousness and haunting us as hurtful thinking. Denied emotions taint our thoughts with fearful worry, dour self-doubt, and angry self-criticism. We also risk “acting out” our emotions unconsciously when we are unwilling to feel them. Sarcasm, criticality, habitual lateness, and “forgotten” commitments are common unconscious expressions of anger. Ironically, these passive-aggressive behaviors leave us in even greater emotional pain because they cause others to distrust and dislike us. The epidemics of overeating, over-medicating, and overworking that plague America are also rooted in our mass retreat from feeling. When we are feeling-phobic, we are compelled to distract ourselves from our emotions with mood-altering substances, workaholism or constant busyness. Many of us, as Anne Wilson Schaef points out in When Society Becomes An Addict, are addicted to at least one self-destructive substance or process.

Her new fever, her anxiety which changed itself to anger was even more of a toy to him. A part of his attention, secret until now, leaned forward to scan every pore of her Halloween face. Somehow, irresistibly, the prime thing was: nothing mattered. Life in the end seemed a prank of such size you could only stand off at this end of the corridor to note its meaningless length and its quite unnecessary height, a mountain built to such ridiculous immensities you were dwarfed in its shadow and mocking of its pomp. So with death this near he thought numbly but purely upon a billion vanities, arrivals, departures, idiot excursions of boy, boy-man, man and old-man goat. He had gathered and stacked all manner of foibles, devices, playthings of his egotism and now, between all the silly corridors of books, the toys of his life swayed. And none more grotesque than this thing named Witch Gypsy Reader-of-Dust, tickling, that’s what! just tickling the air! Fool! Didn’t she know what she was doing!

Her new fever, her anxiety which changed itself to anger was even more of a toy to him. A part of his attention, secret until now, leaned forward to scan every pore of her Halloween face. Somehow, irresistibly, the prime thing was: nothing mattered. Life in the end seemed a prank of such size you could only stand off at this end of the corridor to note its meaningless length and its quite unnecessary height, a mountain built to such ridiculous immensities you were dwarfed in its shadow and mocking of its pomp. So with death this near he thought numbly but purely upon a billion vanities, arrivals, departures, idiot excursions of boy, boy-man, man and old-man goat. He had gathered and stacked all manner of foibles, devices, playthings of his egotism and now, between all the silly corridors of books, the toys of his life swayed. And none more grotesque than this thing named Witch Gypsy Reader-of-Dust, tickling, that’s what! just tickling the air! Fool! Didn’t she know what she was doing!

Most people, who choose or are coerced into only identifying with “positive” feelings, usually wind up in an emotionally lifeless middle ground – bland, deadened, and dissociated in an unemotional “no-man’s-land.” Moreover, when a person tries to hold onto a preferred feeling for longer than its actual tenure, she often appears as unnatural and phony as ersatz grass or plastic flowers. If instead, she learns to surrender willingly to the normal human experience that good feelings always ebb and flow, she will eventually be graced with a growing ability to renew herself in the vital waters of emotional flexibility. The repression of the so-called negative polarities of emotion causes much unnecessary pain, as well as the loss of many essential aspects of the feeling nature. In fact, much of the plethora of loneliness, alienation, and addictive distraction that plagues modern industrial societies is a result of people being taught and forced to reject, pathologize or punish so many of their own and others’ normal feeling states. Nowhere, not in the deepest recesses of the self, or in the presence of his closest friends, is the average person allowed to have and explore any number of normal emotional states. Anger, depression, envy, sadness, fear, distrust, etc., are all as normal a part of life as bread and flowers and streets. Yet, they have become ubiquitously avoided and shameful human experiences. How tragic this is, for all of these emotions have enormously important and healthy functions in a wholly integrated psyche. One dimension where this is most true is in the arena of healthy self-protection. For without access to our uncomfortable or painful feelings, we are deprived of the most fundamental part of our ability to notice when something is unfair, abusive, or neglectful in our environments. Those who cannot feel their sadness often do not know when they are being unfairly excluded, and those who cannot feel their normal angry or fearful responses to abuse, are often in danger of putting up with it without protest. Perhaps never before has humankind been so alienated from so many of its normal feeling states, as it is in the twenty-first century. Never before have so many human beings been so emotionally deadened and impoverished. The disease of emotional emaciation is epidemic. Its effects on health are often euphemistically labeled as stress, and like the emotions, stress is often treated like some unwanted waste that must be removed.

Rollo cleared his throat. “If you will excuse me, Princess Gwendafyn, Her Majesty Queen Luciee has some questions for you.” “I’ll translate for her,” Benjimir said in Elvish. “No,” Queen Luciee said in Calnoric, her voice encased in ice. “….don’t trust you…change words.” “Rollo, did the queen just imply Benjimir might not tell her the truth?” Gwendafyn murmured. “Um…yes,” the translator said. A muscle in Gwendafyn’s eyebrow jumped in irritation. “I see.” It’s a shame Queen Luciee was not bonded to Aunt Lorius. I’m certain they would get along splendidly. No, she is worse than my aunt. At least Aunt Lorius believes in what she presses upon me. Queen Luciee enjoys crushing the spirit of others. Gwendafyn had not missed the way the queen had shot down Princess Claire… “….Unnecessary, Luciee,” King Petyrr said. “Benjimir and Gwendafyn married….love each other,” he said. Queen Luciee narrowed her eyes. “I’ve thought…suspicious…an elf could love Benjimir.” Benjimir stiffened next to her, the expression on his face unreadable. In that moment, Gwendafyn wished she could wipe the smug look off the queen’s face. She knows Benjimir loves Yvrea—she must have been informed of it when he was sent into exile. How could she say such a hurtful thing to him when she is his mother? Anger rolled off Gwendafyn in waves. It was only years of experience in shoving her rage down that kept her from glaring. Instead, she fixed an unconcerned smile on her lips. Rollo cleared his throat. “Queen Luciee wishes to ask if it is true you sing a ballad to Prince Benjimir after lunch every day.” Benjimir squeezed her hand, but Gwendafyn ignored it and made a show of widening her eyes and fluttering them. I have no idea what she’s talking about, but I’m not going to let her try and make Benjimir look like an idiot. “Of course,” she said in Calnoric. When she glanced from Queen Luciee to King Petyrr she saw their look of confusion. Bother the grunts of Calnoric! They are so hard to achieve. I must be mangling this. “Rollo, could you tell them I said of course?” Rollo nodded. “Yes, Princess Gwendafyn.” He addressed the royal family across the table in flawless Calnoric. “In fact,” Gwendafyn continued in Elvish. “It is one of the most enjoyable parts of my day. We laugh—and once he even cried over a tragic ballad, though he will deny it—and enjoy each other’s company. I love spending time with Ben.” Benjimir twitched at the as-of-yet-unused nickname, but he managed to stare adoringly at her. Yvrea placed a hand over her heart. “How touching! I know you do not normally like to sing for others, sister. It is a testament to your love for Benji,” Yvrea said. “Yes,

To start the process of healing and recovery from addiction, the first thing we must do is accept how our addictions cause suffering in us and in the ones we love. We begin by understanding that addiction always creates suffering. Suffering is greed, hatred, and delusion. For the addict it may manifest as: Suffering is the stress created by craving for more. Suffering is never having enough to feel satisfied. Suffering is stealing to support your addiction. Suffering is lying to hide your addiction. Suffering is feeling ashamed of one’s actions. Suffering is feeling unworthy. Suffering is living in fear of the consequences of one’s actions. Suffering is the feelings of anger and resentment. Suffering is hurting other people. Suffering is hurting yourself. Suffering is the feeling of being isolated and alone. Suffering is the feeling of hatred toward oneself or others. Suffering is jealousy and envy. Suffering is feeling less than, inferior, or beneath others. Suffering is feeling superior, better than, or above others. Suffering is greedy, needy, and selfish. Suffering is the thought that I cannot be happy until I get. . . . Suffering is the anguish and misery of being addicted. All these feelings are unnecessary suffering caused by an imbalance between our instinctual drive for happiness and our instinctual need for survival. It is also very important to remember that the end of suffering does not mean the end of pain or difficulties, just the end of creating unnecessary suffering in our lives.

Sebastian encountered Cam in the hallway outside the reading room. “Where is he?” he demanded without preamble. Stopping before him with an expressionless face, Cam said shortly, “He’s gone.” “Why didn’t you follow him?” White-hot fury blazed in Sebastian’s eyes. This news, added to the frustration of his vow of celibacy, was the last straw. Cam, who had been exposed to years of Ivo Jenner’s volcanic temper, remained unruffled. “It was unnecessary in my judgment,” he said. “He won’t return.” “I don’t pay you to act on your own damned judgment. I pay you to act on mine! You should have dragged him here by the throat and then let me decide what was to be done with the bastard.” Cam remained silent, sliding a quick, subtle glance at Evie, who was inwardly relieved by the turn of events. They were both aware that had Cam brought Bullard back to the club, there was a distinct possibility that Sebastian might actually have killed him— and the last thing Evie wanted was a murder charge on her husband’s head. “I want him found,” Sebastian said vehemently, pacing back and forth across the reading room. “I want at least two men hired to look for him day and night until he is brought to me. I swear he’ll serve as an example to anyone who even thinks of lifting a finger against my wife.” He raised his arm and pointed to the doorway. “Bring me a list of names within the hour. The best detectives available— private ones. I don’t want some idiot from the New Police, who’ll foul this up as they do everything else. Go.” Though Cam undoubtedly had a few opinions to offer on the matter, he kept them to himself. “Yes, my lord.” He left the room at once, while Sebastian glared after him. Seeking to calm his seething temper, Evie ventured, “There is no need to take your anger out on Cam. He—” “Don’t even try to excuse him,” Sebastian said darkly. “You and I both know that he could have caught that damned gutter rat had he wanted to. And I’ll be damned if I’ll tolerate your calling him by his first name— he is not your brother, nor is he a friend. He’s an employee, and you’ll refer to him as ‘Mr. Rohan’ from now on.” “He is my friend,” Evie replied in outrage. “He has been for years!” “Married women don’t have friendships with young unmarried men.” “Y-you dare to insult my honor with the implication that… that…” Evie could hardly speak for the multitude of protests that jammed inside her. “I’ve done nothing to merit such a lack of tr-tr-trust!” “I trust you. It’s everyone else that I hold in suspicion.

Randolph, having provoked the challenge, could not decline it. As much as he hated Clay’s politics he had a sneaking admiration for him personally—Black George, after all, was a good-natured knave—and had been heard to say, “I prefer to be killed by Clay to any other death.”33 The two men met, with their seconds, on the Virginia side of the Potomac on April 8. Neither was experienced with dueling pistols. Both missed on the first exchange of shots at ten paces. This was enough to satisfy the code duello, but it did not satisfy Clay. He insisted on another round, and Randolph consented. Clay then put his bullet through the long, voluminous white coat Randolph wore for the occasion. Uninjured, and drained of any desire to injure Clay, he fired into the air, dropped his pistol, came forward, extended his hand and said, “You owe me a coat, Mr. Clay.” Taking his hand, Clay replied, “I am glad the debt is no greater.” (Rebecca Gratz, one of Clay’s friends, remarked, “It would be well if he gave him [Randolph] a strait jacket. “)34 In the sensation produced by the duel no one blamed Clay but many, including some of his best friends, felt he should have consulted his discretion rather than his courage and found some other way of dealing with Randolph. Clay’s sense of honor was never in question; the duel, while unnecessary to prove that, dramatized the very traits of anger and unruliness that he most needed to erase from the public image. It did not quiet Randolph. He liked Clay too much to kill him, yet continued his shrill attack; and when he died seven years later left instructions that he be buried facing west—not east as customary—so as to keep an eye on Henry Clay.35

the anger and emotions are a huge, completely unnecessary consequence.

harbored resentment over endings of which I had no control; resentment that occupied energy it didn’t deserve. I let every feeling—hurt, anger, and everything in between—run its course, then made joy a choice. In less mature chapters of my life, it would have been easier to allow tension to clog my spiritual pores than to try to understand my own role in my history’s patterns. But if we’re not decisive about boundaries that preserve our peace, we continue to be susceptible to unnecessary pain. The source of my peace came from studying and forgiving the experiences that robbed me of it. It came from rekindling flames in me that only I could ignite, if only I committed to relearning myself.

This time, I hope you start caring for yourself more than anyone else, I hope you settle for someone who don’t leave you in tears of pain but the tears of joy, the one who doesn’t always bring out the anger in you but just the happiness within you, the one who doesn’t choose to collapse your world with negativity, unnecessary drama or with their complicated words. - From (The Awakening)

Beware who you hurt and anger. Some are neither harmless nor forgiving. The wise would do well to avoid unnecessary misfortune.

We want to stop the cycle of sharing the resulting guilt, shame, and blame by forgiving others and ourselves. To forgive isn’t to forget. Neither is it to allow a transgression to continue. Rather, it is to say that it’s time to leave the past in the past and look for a new future. To take this step, take a few deep breaths and focus on your heart. Sense, see, and feel the damages caused by the current energetic pattern. Allow yourself to feel any guilt or shame you hold about unconsciously creating or continuing this pattern and any anger or blame you have toward others for forcing you into it. Feel the heaviness of this guilt and shame, the burden of the anger and blame. Are you ready to let all of that go? It’s so unnecessary, isn’t it? Allow the light of your own spirit and the higher spirit to sweep these judgments away.

We can see the difference in the decisions and actions that people take and the results that ensue. Rational people demonstrate over time that they are able to finish a project, to realize their goals, to work effectively with a team, and to create something that lasts. Irrational people reveal in their lives negative patterns—mistakes that keep repeating, unnecessary conflicts that follow them wherever they go, dreams and projects that are never realized, anger and desires for change that are never translated into concrete action.

Her mind was on fire. Cansrel. In the light of the flames his hair flashed silver and blue, his eyes blue and beautiful. She stared into those eyes and saw them staring back at her with hatred, anger, because it was Cansrel come back from death and there was no hiding herself from him. “Kneel,” Archer said beside her, but it was unnecessary, for she fell to both knees. And then the gates swung shut. The white blaze of the bonfire receded, and all was yellow in the light of the courtyard torches. And still the man on the horse stared at her with hatred, but as the shadows settled it was no longer Cansrel’s hatred. His hair was dark, his eyes were pale, and she saw that this was nothing but an ordinary man. She was shaking, cold on the ground. And now of course she recognized his black mare, and his handsome brother, and his handsome brother’s roan. Not Nax and Cansrel, but Nash and Brigan.

Being a victim of poisoning by others triggers a secondary self-destructive self-poisoning. The persecution and lack of respect for one's autonomy, combined with helplessness and nihilism. Nietzsche used the French resentment, rather than the German equivalent, probably to add to anger and enviousness, the nuance rehashing of hurt feelings. This is unnecessary in English, which has two senses in one word He was suggesting that a child's powerlessness, the inability to resist the abuse inflicted by adults, is at least as damaging as the abuse itself. When Nietzsche was fighting resentment and nihilism in his writings, he was fighting something he knew personally very well and tried to overcome: 'Choose the good solitude, the free, wanton, lightsome solitude, which also gives you the right still to remain good in any sense whatsoever! How poisonous, how crafty, how bad, does every long war make one, which cannot be waged openly by means of force!

The applause rose again. It was coming from outside the curtain. I stood up, almost ready to run. “So, you react to simple escape reflexes? That’s a good sign.” Eldridge was behind me. My emotions surged, not sure if I should attempt to lunge at him in anger or break down and cry. But I respected him. And his sentence had piqued my interest enough to keep all my emotions concealed. “Escape reflexes? They’re just applauding,” I replied. “Yes,” Eldridge said as if pondering that. “But applause is frightening because, in its absence, silence would take its place. With no applause, there is a void of disapproval. It’s easy to be threatened by applause. It’s addicting. Let’s go, shall we?

I’m sorry to hear that. You know, I’ve been taking your insults for a while now, and it’s unfortunate that it seems we won’t be able to do business anymore. I’d recommend you take a good look at where this unhappiness and anger is actually coming from. In any case, I wish you well. If you would like to order product, we’ll be happy to supply it, but only if you can conduct yourself without profanity and unnecessary insults. You have our fax number. All the best and have a nice day.

Q. 7. What are the fruits or properties of this love? 'A. St. Paul informs us at large: “Love is longsuffering.” It suffers all the weaknesses of the children of God, all the wickedness of the children of the world; and that not for a little time only, but as long as God pleases. In all, it sees the hand of God, and willingly submits thereto. Meantime, it is “kind.” In all, and after all, it suffers, it is soft, mild, tender, benign. “Love envieth not”; it excludes every kind and degree of envy out of the heart. “Love acteth not rashly,” in a violent, headstrong manner; nor passes any rash or severe judgment. It “doth not behave itself in decently”; is not rude, does not act out of character. “Seeketh not her own” ease, pleasure, honour, or profit. “Is not provoked”; expels all anger from the heart. “Thinketh no evil”; casteth out all jealousy, suspiciousness, and readiness to believe evil. “Rejoiceth not in iniquity”; yea, weeps at the sin or folly of its bitterest enemies. “But rejoiceth in the truth”; in the holiness and happiness of every child of man. “Love covereth all things,” speaks evil of no man; “believeth all things” that tend to the advantage of another’s character. It “hopeth all things,” whatever may extenuate the faults which cannot be denied; and it “endureth all things” which God can permit, or men and devils inflict. This is the “law of Christ, the perfect law, the law of liberty.” ‘And this distinction between the “law of faith” (or love) and “the law of works” is neither a subtle nor an unnecessary distinction. It is plain, easy, and intelligible to any common understanding. And it is absolutely necessary, to prevent a thousand doubts and fears, even in those who do walk in love.

Children generally hide their feelings or control them when their parents become ignorant. They do not respond to the emotional needs of their children. Parents usually develop an assumption of their child being arrogant and overreacting for unnecessary things. This controlled emotion of the child usually come out in the form of anger.