Who is there almost, whose mind at some time or other, love or anger, fear or grief, has not so fastened to some clog that it could not turn itself to any other object?
When anger rises, think of the consequences.
There are few things that are worthy of anger, and still fewer that can justify malignity.
The anger of a strong man can always bide its time.
Beware of anger, for it ends in the humiliation of apology.
Fanaticism is to superstition what delirium is to fever and rage to anger.
I watched the anger travel through my body like a wave and leave. Emotions are like passing storms, and you have to remind yourself that it won’t rain forever. You just have to sit down and watch it pour outside and then peek your head out when it looks dry.
Five enemies of peace inhabit with us — avarice, ambition, envy, anger, and pride; if these were to be banished, we should infallibly enjoy perpetual peace.
Organic laws can only be serviceable to, and, in general, will only be written by, a public of honourable citizens, loyal to their state and faithful to each other.= _Ruskin._ [Greek: orge philounton oligon ischyei chronon]--The anger of lovers does not last long.
Pauvres gens, je les plains; car on a pour les fous / Plus de pitie que de courroux=--Poor people, I pity them; for one always entertains for fools more pity than anger.
I don't believe in hatred anymore. I hate to think of how it felt before When anger overwhelms your very soul It's hard to realize you'll ever know Love like we do.
~Impatience.~--Impatience turns an ague into a fever, a fever to the plague, fear into despair, anger into rage, loss into madness, and sorrow to amazement.--_Jeremy Taylor._
Call for the grandest of all earthly spectacles, what is that? It is the sun going to his rest. Call for the grandest of all human sentiments, what is that? It is that man should forget his anger before he lies down to sleep.
~Anger.~--If a man meets with injustice, it is not required that he shall not be roused to meet it; but if he is angry after he has had time to think upon it, that is sinful. The flame is not wrong, but the coals are.--_Beecher._
Holding anger is a poison...It eats you from inside...We think that by hating someone we hurt them...But hatred is a curved blade...and the harm we do to others...we also do to ourselves.
It is not a trait of noble character to be hasty either in anger or in revenge.
To bear up under loss to fight the bitterness of defeat and the weakness of grief to be victor over anger to smile when tears are close to resist evil men and base instincts to hate hate and to love love to go on when it would seem good to die to seek ever after the glory and the dream to look up with unquenchable faith in something evermore about to be that is what any man can do, and so be great.
Let anger's fire be slow to burn.
We are all implicated when we allow other people to be mistreated. An absence of compassion can corrupt the decency of a community, a state, a nation. Fear and anger can make us vindictive and abusive, unjust and unfair, until we all suffer from the absence of mercy and we condemn ourselves as much as we victimize others. The closer we get to mass incarceration and extreme levels of punishment, the more I believe it's necessary to recognize that we all need mercy, we all need justice, and-perhaps-we all need some measure of unmerited grace.
He that is slow to anger is better than the mighty; and he that ruleth his spirit, than he that taketh a city.
Oh, what a deal of scorn looks beautiful In the contempt and anger of his lip!
Out upon the tempest of anger, the acrimonious gall of fretful impatience, the sullen frost of lowring resentment, or the corroding poison of withered envy! They eat up the immortal part of a man!... like traitor Iscariot, betray their lord and master.= _Burns._ [Greek: oute ti ton anthropinon axion on megales spoudes]--Nothing in the affairs of mankind is worth serious anxiety.
Stain= (blemish) =not thy innocence by too deep resentment, nor take off from the brightness of thy crown by anger and impatience and eagerness to right thyself.
Who values that anger which is consumed only in empty menaces?
"And he who stands in his place shall be a tyrant, a raiser of taxes in the glory of the kingdom," that is the people, Seleucus Philopator or Soter, the son of Antiochus the Great--"but within a few days he shall be destroyed, neither in anger nor in battle;
who you want to meet and we’ll bring him to you.’ ‘Abraham is a hostage,’ Satyrus said. ‘You can’t bring him out of Athens, and I need to see him.’ His captains looked at him with something like suspicion. ‘I’m going to Athens,’ he insisted. ‘Without your fleet?’ Sandokes asked. ‘Haven’t you got this backward, lord? If you must go, why not lead with a show of force?’ ‘Can you go three days armed and ready to fight?’ Satyrus asked. ‘In the midst of the Athenian fleet? No. Trust me on this, friends. And obey – I pay your wages. Go to Aegina and wait.’ Sandokes was dissatisfied and he wasn’t interested in hiding it. ‘Lord, we do obey. We’re good captains and good fighters, and most of us have been with you a few years. Long enough to earn the right to tell you when you are just plain wrong.’ He took a breath. ‘Lord, you’re wrong. Take us into Athens – ten ships full of fighting men, and no man will dare raise a finger to you. Or better yet, stay here, or you go to Aegina and we’ll sail into Athens.’ Satyrus shrugged, angered. ‘You all feel this way?’ he asked. Sarpax shook his head. ‘No,’ he said. ‘Aekes and Sandokes have a point, but I’ll obey you. I don’t know exactly what your relationship with Demetrios is, and you do.’ He looked at the other captains. ‘We don’t know.’ Sandokes shook his head. ‘I’ll obey, lord – surely I’m allowed to disagree?’ Satyrus bit his lip. After a flash of anger passed, he chose his words carefully. ‘I appreciate that you are all trying to help. I hope that you’ll trust that I’ve thought this through as carefully as I can, and I have a more complete appreciation of the forces at work than any of you can have.’ Sandokes didn’t back down. ‘I hope that you appreciate that we have only your best interests at heart, lord. And that we don’t want to look elsewhere for employment while your corpse cools.’ He shrugged. ‘Our oarsmen are hardening up, we have good helmsmen and good clean ships. I wager we can take any twenty ships in these waters. No one – no one with any sense – will mess with you while we’re in the harbour.’ Satyrus managed a smile. ‘If you are right, I’ll happily allow you to tell me that you told me so,’ he said. Sandokes turned away. Aekes caught his shoulder. ‘There’s no changing my mind on this,’ Satyrus said. Sandokes shrugged. ‘We’ll sail for Aegina when you tell us,’ Aekes said. Satyrus had never felt such a premonition of disaster in all his life. He was ignoring the advice of a god, and all of his best fighting captains, and sailing into Athens, unprotected. But his sense – the same sense that helped him block a thrust in a fight – told him that the last thing he wanted was to provoke Demetrios. He explained as much to Anaxagoras as the oarsmen ran the ships into the water. Anaxagoras just shook his head. ‘I feel like a fool,’ Satyrus said. ‘But I won’t change my mind.’ Anaxagoras sighed. ‘When we’re off Piraeus, I’ll go off in Miranda or one of the other grain ships. I want you to stay with the fleet,’ Satyrus said. ‘Just in case.’ Anaxagoras picked up the leather bag with his armour and the heavy wool bag with his sea clothes and his lyre. ‘Very well,’ he said crisply. ‘You think I’m a fool,’ Satyrus said. ‘I think you are risking your life and your kingdom to see Miriam, and you know perfectly well you don’t have to. She loves you. She’ll wait. So yes, I think you are being a fool.’ Satyrus narrowed his eyes. ‘You asked,’ Anaxagoras said sweetly, and walked away. 3 Attika appeared first out of the sea haze; a haze so fine and so thin that a landsman would not even have noticed how restricted was his visibility.
Many of us are reactive, not proactive. We react. We hit back. We are ‘an eye for an eye’ practitioners. We attack when we are attacked, with good measure. Our barometer reads from the environment and makes us act accordingly. We are mirrors who reflect the anger in others, the bad attitude in the other person, the negative comments of others. Let me show you a higher level of living.
Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned.
There are three things all wise men fear: the sea in storm, a night with no moon, and the anger of a gentle man.
A countenance more in sorrow than in anger.
There is an anger that is majestic as the frown of Jehovah's brow; it is the anger of truth and love.
The ultimate aim of government is not to rule, or restrain, by fear, nor to exact obedience, but contrariwise, to free every man from fear, that he may live in all possible security; in other words, to strengthen his natural right to exist and work without injury to himself or others. No, the object of government is not to change men from rational beings into beasts or puppets, but to enable them to develop their minds and bodies in security, and to employ their reason unshackled; neither showing hatred, anger, or deceit, nor watched with the eyes of jealousy and injustice. In fact, the true aim of government is liberty.
Furor iraque mentem pr?cipitant=--Rage and anger hurry on the mind.
The discretion of a man deferreth his anger; and it is his glory to pass over a transgression.
There have been many times you have been drinking tea and didn't know it, because you were absorbed in worries . . . . If you don't know how to drink your tea in mindfulness and concentration, you are not really drinking tea. You are drinking your sorrow, your fear, your anger—and happiness is not possible.
It’s interesting how fuming, or anger in general, is such a physical process, like a wave washing up on a beach and then receding.
It is a hard matter for a man to lie all over, nature having provided king's evidence in almost every member. The hand will sometimes act as a vane, to show which way the wind blows, even when every feature is set the other way; the knees smite together and sound the alarm of fear under a fierce countenance; the legs shake with anger, when all above is calm.--_Washington Allston._
Just a kind word and a yielding manner, and anger and complaining may be avoided.
He was one of a lean body and visage, as if his eager soul, biting for anger at the clog of his body, desired to fret a passage through it.
Abraham took nothing for himself, but only for his servants; so the just man takes for himself nothing of the world, nor of the applause of the world, but only for his passions, which he uses as their master, saying to the one, 'Go,' and to another, 'Come.' _Sub te erit appetitus tuus._ The passions thus subdued are virtues. God himself attributes to himself avarice, jealousy, anger; and these are virtues as well as kindness, pity, constancy, which are also passions. We must treat them as slaves, and leaving to them their food hinder the soul from taking any of it. For when the passions gain the mastery they are vices, then they furnish nutriment to the soul, and the soul feeds on it and is poisoned.
You must accustom yourself more and more to the thought that here is not our abiding city, that all that we call ours here is only lent, not given us, and that if the sorrow for those we have lost remains the same, we must yet acknowledge with gratitude to God the great blessing of having enjoyed so many years with those whom He gave us, as parents, or children, or friends. One forgets so easily the happy years one has had with those who were the nearest to us. Even these years of happiness, however short they may have been, were only given us, we had not deserved them. I know well there is no comfort for this pain of parting: the wound always remains, but one learns to bear the pain, and learns to thank God for what He gave, for the beautiful memories of the past, and the yet more beautiful hope for the future. If a man has lent us anything for several years, and at last takes it back, he expects gratitude, not anger; and if God has more patience with our weakness than men have, yet murmurs and complaints for the life which He measured out for us as is best for us, are not what He expected from us. A spirit of resignation to God's will is our only comfort, the only relief under the trials God lays upon us, and with such a spirit the heaviest as well as the lightest trials of life are not only bearable, but useful, and gratitude to God and joy in life and death remain untroubled.
Whate'er's begun in anger ends in shame.
Correction should be given calmly and with discernment, at seasonable times, according to the dictates of reason, and not at the impulse of anger.--VEN. LOUIS DE GRANADA.
Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth.
Hell has three gates: lust, anger, and greed.
In c?lum jacularis=--You are aiming at the heavens; your anger is bootless.
Omnes homines, qui de rebus dubiis consultant, ab odio, amicitia, ira, atque misericordia vacuos esse decet=--All men, who consult on doubtful matters, should be void of hatred, friendship, anger, and pity.
Maximum remedium ir? dilatio est!=--Deferring of anger is the best antidote to anger.
For His anger is but for a moment, His favor is for a lifetime; weeping may last for the night, but joy comes in the morning.
How comes it that we have so much patience with those who are maimed in body, and so little with those who are defective in mind? Because a cripple recognises that we have the true use of our legs, but the fool maintains that we are they whose understanding halts; were it not so we should feel pity and not anger.
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.
Meekness is the bridle of anger.
Man should forget his anger before he lies down to sleep.
There are different degrees in this dislike to the truth, but it may be said that all have it in some degree, for it is inseparable from self-love. This false delicacy causes those who must needs reprove others to choose so many windings and modifications in order to avoid shocking them. They must needs lessen our faults, seem to excuse them, mix praises with their blame, give evidences of affection and esteem. Yet this medicine is always bitter to self-love, which takes as little as it can, always with disgust, often with a secret anger against those who administer it.
When anger is repressed by reason of inability to do immediate harm, it retires into the heart in the form of malice and breeds these vices--envy, triumph over the enemy's ill, repulsion of friendly approaches, contempt, slander, derision, personal violence, and injustice.
Remember, a Jedi's strength flows from the Force. But beware: Anger, fear, aggression — the dark side, are they. Once you start down the dark path, forever will it dominate your destiny.
"I have spread out my hands all the day unto an unbelieving people, which walketh in a way that was not good, after their own thoughts; a people that provoketh me to anger continually to my face; that sacrificeth to idols, etc.
We have heard much of Faraday's gentleness and sweetness and tenderness. It is all true, but it is very incomplete. You cannot resolve a powerful nature into these elements, and Faraday's character would have been less admirable than it was had it not embraced forces and tendencies to which the silky adjectives "gentle" and "tender" would by no means apply. Underneath his sweetness and gentleness was the heat of a volcano. He was a man of excitable and fiery nature; but through high self-discipline he had converted the fire into a central glow and motive power of life, instead of permitting it to waste itself in useless passion. "He that is slow to anger" saith the sage, "is greater than the mighty, and he that ruleth his own spirit than he that taketh a city." Faraday was not slow to anger, but he completely ruled his own spirit, and thus, though he took no cities, he captivated all hearts.
Habet iracundia hoc mali, non vult regi=--There is in anger this evil, that it will not be controlled.
Do not meddle in the affairs of troff, for it is subtle and quick to anger.
Deut. xxxii. 20. "I will hide myself from them in view of their latter sins, for they are a froward generation. They have provoked me to anger by things which are no gods, and I will provoke them to jealousy by a people which is not my people, by an ignorant and foolish nation."
I am as you see me. I am happy and able because I allow myself to be happy. I learned young that being active breeds more activity. That the gift of studying is knowledge. That seeing grants sight. That if you don't feel anger, you won't be angry. Sadness and frustration, even tragedy, are inevitable, but that doesn't mean that happiness isn't there for us, for all of us. My secret is that I choose to be the person that I want to be. That I don't believe in destiny or predetermination, but in choice, and that each of us chooses to be the person we are. Whatever you want to be you can be; whatever you want to do you can do; wherever you want to go you can go. The world, and the life ahead, is ours for the taking. The future is unwritten, and you can make it whatever you want it to be.
Temperate anger well becomes the wise.--_Philemon._
He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.
The longer I live, the more I observe that carrying around anger is the most debilitating to the person who bears it.
Paradise is for those who control their anger.
Revenge commonly hurts both the offerer and the sufferer; as we see in a foolish bee, which in her anger envenometh the flesh and loseth her sting, and so lives a drone ever after.
was on a mission. My mouth went on a search inside of her pussy to find the doubt she had in me. I went searching for the anger that she was feeling. I found the insecurity that cheating on her made her feel. Then I sucked, kissed and licked every doubt, all the anger, and every insecurity away until it all came out of her in milky satisfaction. Aeysha was literally squealing at a high pitch. I chuckled with a mouth full of pussy as I figured that Eboni and her kids could probably hear Aeysha. “Oh shiiiiiiiit!” Aeysha was fighting with me, trying to push my head away from my meal, but I wouldn’t let her. I slid two fingers inside of her, found her G-Spot, and attacked it until my baby was cumming everywhere. I kissed her real quick before leaving her out of breath in the bed while I hopped in the shower and got ready for work.
He best restrains anger who remembers God's eye is upon him.
Man, the animal, in fact, has worked his way to the headship of the sentient world, and has become the superb animal which he is in virtue of his success in the struggle for existence. The conditions having been of a certain order, man's organization has adjusted itself to them better than mat of his competitors in the cosmic strife. In the case of mankind, the self-assertion, the unscrupulous seizing upon all that can be grasped, the tenacious holding of all that can be kept, which constitute the essence of the struggle for existence, have answered. For his successful progress, throughout the savage state, man has been largely indebted to those qualities which he shares with the ape and the tiger; his exceptional physical organization; his cunning, his sociability, his curiosity, and his imitativeness; his ruthless and ferocious destructiveness when his anger is roused by opposition.
I will find a safer place for Libby to spend the night until your temper has cooled. No woman should be subjected to a man who is under the rule of anger.
You will not be punished for your anger, you will be punished by your anger.
whole Traveler gig in general. Why me? How come I was the lucky one who got to be the lead Traveler and match wits with Saint Dane? I’m not proud to admit this, but lately when my mind goes there, I get angry. Where before I’d been confused, frustrated, and scared, I now had to add anger to that list. I’m not even sure who to be angry at, which makes me even angrier! Who put me in this spot? Uncle Press? He definitely started me on the journey, but was it his choice to make me the lead Traveler? Or was he just following orders? That’s the big question. Who started this whole thing? Gunny’s theory is that there’s some big cheese out there who selected the Travelers and is running the show. I guess that’s possible, but I have no idea who it might be or how it could work. I’ve wondered about all this for a long time, of course, but like I said, lately the thought has been making me mad. Sure,
~Forbearance.~--The little I have seen of the world teaches me to look upon the errors of others in sorrow, not in anger. When I take the history of one poor heart that has sinned and suffered, and represent to myself the struggles and temptations it has passed through, the brief pulsations of joy, the feverish inquietude of hope and fear, the pressure of want, the desertion of friends, I would fain leave the erring soul of my fellow-man with Him from whose hand it came.--_Longfellow._