Love is a fire that burns unseen, A wound that aches yet isn't felt, An always discontent contentment, A pain that rages without hurting, A longing for nothing but to long, A loneliness in the midst of people, A never feeling pleased when pleased, A passion that gains when lost in thought.
Only once in your life, I truly believe, you find someone who can completely turn your world around. You tell them things that you’ve never shared with another soul and they absorb everything you say and actually want to hear more. You share hopes for the future, dreams that will never come true, goals that were never achieved and the many disappointments life has thrown at you. When something wonderful happens, you can’t wait to tell them about it, knowing they will share in your excitement. They are not embarrassed to cry with you when you are hurting or laugh with you when you make a fool of yourself. Never do they hurt your feelings or make you feel like you are not good enough, but rather they build you up and show you the things about yourself that make you special and even beautiful. There is never any pressure, jealousy or competition but only a quiet calmness when they are around. You can be yourself and not worry about what they will think of you because they love you for who you are. The things that seem insignificant to most people such as a note, song or walk become invaluable treasures kept safe in your heart to cherish forever. Memories of your childhood come back and are so clear and vivid it’s like being young again. Colours seem brighter and more brilliant. Laughter seems part of daily life where before it was infrequent or didn’t exist at all. A phone call or two during the day helps to get you through a long day’s work and always brings a smile to your face. In their presence, there’s no need for continuous conversation, but you find you’re quite content in just having them nearby. Things that never interested you before become fascinating because you know they are important to this person who is so special to you. You think of this person on every occasion and in everything you do. Simple things bring them to mind like a pale blue sky, gentle wind or even a storm cloud on the horizon. You open your heart knowing that there’s a chance it may be broken one day and in opening your heart, you experience a love and joy that you never dreamed possible. You find that being vulnerable is the only way to allow your heart to feel true pleasure that’s so real it scares you. You find strength in knowing you have a true friend and possibly a soul mate who will remain loyal to the end. Life seems completely different, exciting and worthwhile. Your only hope and security is in knowing that they are a part of your life.
Sin lies only in hurting others unnecessarily. All other 'sins' are invented nonsense.
Like a hog, or dog in the manger, he doth only keep it because it shall do nobody else good, hurting himself and others.
Is this what nice is? Letting people think things that aren't true just to avoid hurting their feelings? Being nice is dishonest.
<hoponpop> the difference between netbsd, freebsd, and openbsd, as an insider is freebsd is interested in getting things done, and doesn't mind hurting people who get in their way. <hoponpop> netbsd is interested in making sure nothing gets done, and doesn't mind hurting people who try to accomplish things. <hoponpop> openbsd is interested in looking good, and doesn't hurt anyone in their own little community, but look out everybody else!
You are dishonest, but never to the point of hurting a friend.
Sin lies only in hurting other people unnecessarily. All other "sins" are invented nonsense. (Hurting yourself is not sinful -- just stupid). -- Lazarus Long
In high school in Brooklyn I was the baseball manager, proud as I could be I chased baseballs, gathered thrown bats handed out the towels Eventually, I bought my own It was very important work but it was dark blue while for a small spastic kid, the official ones were green but I was a team member Nobody ever said anything When the team got to me about my blue jacket; their warm-up jackets the guys were my friends I didn't get one Yet it hurt me all year Only the regular team to wear that blue jacket got these jackets, and among all those green ones surely not a manager Even now, forty years after, I still recall that jacket and the memory goes on hurting. -- Bart Lanier Safford III, "An Obscured Radiance"
The eye of man must be more religious in the presence of the rising of a young girl than in the presence of the rising of a star. The possibility of hurting should inspire an augmentation of respect. The down on the peach, the bloom on the plum, the radiated crystal of the snow, the wing of the butterfly powdered with feathers, are coarse compared to that chastity which does not even know that it is chaste. The young girl is only the flash of a dream, and is not yet a statue. Her bed-chamber is hidden in the sombre part of the ideal. The indiscreet touch of a glance brutalizes this vague penumbra. Here, contemplation is profanation.
"Yeseasy enough. Every animal is grateful for kindness and petting, and they wouldn't _think_ of hurting a person that pets them. Any book will tell you that. You trythat's all I ask; just try for two or three days. Why, you can get him so, in a little while, that he'll love you; and sleep with you; and won't stay away from you a minute; and will let you wrap him round your neck and put his head in your mouth."
"It cannot but be so," said I, "since the Word is for all. All creation and all creatures, every leaf is striving to the Word, singing glory to God, weeping to Christ, unconsciously accomplishing this by the mystery of their sinless life. Yonder," said I, "in the forest wanders the dreadful bear, fierce and menacing, and yet innocent in it." And I told him how once a bear came to a great saint who had taken refuge in a tiny cell in the wood. And the great saint pitied him, went up to him without fear and gave him a piece of bread. "Go along," said he, "Christ be with you," and the savage beast walked away meekly and obediently, doing no harm. And the lad was delighted that the bear had walked away without hurting the saint, and that Christ was with him too. "Ah," said he, "how good that is, how good and beautiful is all God's work!" He sat musing softly and sweetly. I saw he understood. And he slept beside me a light and sinless sleep. May God bless youth! And I prayed for him as I went to sleep. Lord, send peace and light to Thy people!
"Why not wash? That is not cleanly," said Prince Andrew; "on the contrary one must try to make one's life as pleasant as possible. I'm alive, that is not my fault, so I must live out my life as best I can without hurting others."
"What else can be the consequence," said Herbert, in explanation, "if he will cut the cheese? A man with the gout in his right hand--and everywhere else--can't expect to get through a Double Gloucester without hurting himself."
These words cut me: yet what could I do or I say? I ought probably to have done or said nothing; but I was so tortured by a sense of remorse at thus hurting his feelings, I could not control the wish to drop balm where I had wounded.
"Eh, is anything hurting you?" asked the soldier, shaking his shirt out over the fire, and not waiting for an answer he gave a grunt and added: "What a lot of men have been crippled today--frightful!"
"Mamma, can we have a talk? Yes?" said Natasha. "Now, just one on your throat and another... that'll do!" And seizing her mother round the neck, she kissed her on the throat. In her behavior to her mother Natasha seemed rough, but she was so sensitive and tactful that however she clasped her mother she always managed to do it without hurting her or making her feel uncomfortable or displeased.
When me and Jim heard that we didn't feel so brash as what we did before. It was hurting him considerable, and bleeding; so we laid him in the wigwam and tore up one of the duke's shirts for to bandage him, but he says:
Switzerland affords perhaps the best type of a democratic system of local authorities. The central authority is the canton, not the federation. The interference of the federal authority is confined to the imposition of certain broad principles by the constitution, to the indirect influence exerted by the examination of recruits for the national army, and to financial grants for technical instruction, its most important direct educational work being the support of the technological university at Zurich. The federal constitution (1) states that primary instruction must be under the control of the canton (an important point in view of the strength of ecclesiastical influence in some of the Catholic cantons), and must be compulsory and gratuitous; (2) declares that it must be possible for the public schools to be attended by the adherents of all creeds without hurting their freedom of conscience; (3) forbids the employment of child labour before completion of the fourteenth year, with a provision that in the fifteenth and sixteenth years factory work, together with the time given to school and religious instruction, must not exceed eleven hours a day. (4) All recruits for the federal army (in which service is compulsory on a militia basis) are examined in their twentieth year, and the results are published. This examination affords an instructive index to the state of education in the several cantons and promotes a healthy emulation among them. Entry: A
The inspiration (of which there were four degrees, _avertissement, souffle, prophetie, dons_) was sometimes communicated by a kiss at the assembly. The patient, who had gone through several fasts three days in length, became pale and fell insensible to the ground. Then came violent agitations of the limbs and head, as Voltaire remarks, "quite according to the ancient custom of all nations, and the rules of madness transmitted from age to age." Finally the patient (who might be a little child, a woman, a half-witted person) began to speak in the good French of the Huguenot Bible words such as these: "Mes frères, amendez-vous, faites pénitence, la fin du monde approche; le jugement général sera dans trois mois; répentez-vous du grand péché que vous avez commis d'aller à la messe; c'est le Saint-Esprit qui parle par ma bouche" (Brueys, _Histoire du fanatisme de notre temps_, Utrecht, 1737, vol. i. p. 153). The discourse might go on for two hours; after which the patient could only express himself in his native patois,--a Romance idiom,--and had no recollection of his "ecstasy." All kinds of miracles attended on the Camisards. Lights in the sky guided them to places of safety, voices sang encouragement to them, shots and wounds were often harmless. Those entranced fell from trees without hurting themselves; they shed tears of blood; and they subsisted without food or speech for nine days. The supernatural was part of their life. Much literature has been devoted to the discussion of these marvels. The Catholics Fléchier (in his _Lettres choisies_) and Brueys consider them the product of fasting and vanity, nourished on apocalyptic literature. The doctors Bertrand (_Du magnétisme animal_, Paris, 1826) and Calmeil (_De la folie_, Paris, 1845) speak of magnetism, hysteria and epilepsy, a prophetic monomania based on belief in divine possession. The Protestants especially emphasized the spirituality of the inspiration of the Camisards; Peyral, _Histoire des pasteurs du désert_, ii. 280, wrote: "Il fallait à cet effort gigantesque un ressort prodigieux, l'enthousiasme ordinaire n'y eût pas suffi." Dubois, who has made a careful study of the problem, says: "L'inspiration cévenole nous apparait comme un phénomène purement spirituel." Conservative Catholics, such as Hippolyte Blanc in his book on _L'inspiration des Camisards_ (1859), regard the whole thing as the work of the devil. The publication of J.F.K. Hecker's work, _Die Volkskrankheiten des Mittelalters_, made it possible to consider the subject in its true relation. This was translated into English in 1844 by B.G. Babington as _The Epidemics of the Middle Ages_. Entry: CAMISARDS
To give a complete list of these fraternities is quite impossible. Commonly, thirty-two are reckoned, but many have vanished or have been suppressed, and there are sub-orders innumerable. Each has a "rule" dating back to its founder, and a ritual which the members perform when they meet together in their convent (_kh[=a]nq[=a]h_, _z[=a]wiya_, _takya_). This may consist simply in the repetition of sacred phrases, or it may be an elaborate performance, such as the whirlings of the dancing dervishes, the Mevlevites, an order founded by Jel[=a]l ud-D[=i]n ar-R[=u]m[=i], the author of the great Persian mystical poem, the _Mesnevi_, and always ruled by one of his descendants. Jel[=a]l ud-D[=i]n was an advanced pantheist, and so are the Mevlevites, but that seems only to earn them the dislike of the Ulema, and not to affect their standing in Islam. They are the most broad-minded and tolerant of all. There are also the performances of the Rif[=a]'ites or "howling dervishes." In ecstasy they cut themselves with knives; eat live coals and glass, handle red-hot iron and devour serpents. They profess miraculous healing powers, and the head of the Sa'dites, a sub-order, used, in Cairo, to ride over the bodies of his dervishes without hurting them, the so-called D[=o]seh (_dausa_). These different abilities are strictly regulated. Thus, one sub-order may eat glass and another may eat only serpents. Another division is made by their attitude to the law of Islam. When a dervish is in a state of ecstasy (_majdh[=u]b_), he is supposed to be unconscious of the actions of his body. Reputed saints, therefore, can do practically anything, as their souls will be supposed to be out of their bodies and in the heavenly regions. They may not only commit the vilest of actions, but neglect in general the ceremonial and ritual law. This goes so far that in Persia and Turkey dervish orders are classified as _b[=a]-shar'_, "with law," and _b[=i]-shar'_, "without law." The latter are really antinomians, and the best example of them is the Bakhtashite order, widely spread and influential in Turkey and Albania and connected by legend with the origin of the Janissaries. The Qalandarite order is known to all from the "Calenders" of the _Thousand and One Nights_. They separated from the Bakhtashites and are under obligation of perpetual travelling. The Senussi (Senussia) were the last order to appear, and are distinguished from the others by a severely puritanic and reforming attitude and strict orthodoxy, without any admixture of mystical slackness in faith or conduct. Each order is distinguished by a peculiar garb. Candidates for admission have to pass through a noviciate, more or less lengthy. First comes the _'ahd_, or initial covenant, in which the neophyte or _mur[=i]d_, "seeker," repents of his past sins and takes the sheikh of the order he enters as his guide (_murshid_) for the future. He then enters upon a course of instruction and discipline, called a "path" (_tar[=i]qa_), on which he advances through diverse "stations" (_maq[=a]m[=a]t_) or "passes" (_'aqab[=a]t_) of the spiritual life. There is a striking resemblance here to the gnostic system, with its seven Archon-guarded gates. On another side, it is plain that the sheikh, along with ordinary instruction of the novice, also hypnotizes him and causes him to see a series of visions, marking his penetration of the divine mystery. The part that hypnosis and autohypnosis, conscious and unconscious, has played here cannot easily be overestimated. The Mevlevites seem to have the most severe noviciate. Their aspirant has to labour as a lay servitor of the lowest rank for 1001 days--called the _k[=a]rr[=a] kolak_, or "jackal"--before he can be received. For one day's failure he must begin again from the beginning. Entry: 1
Gainsborough was pre-eminent in that very essential element of portraiture--truthful likeness. In process of time he advanced in the rendering of immediate expression, while he somewhat receded in general character. He always made his sitters look pleasant, and, after a while, distinguished. Unity of impression is one of the most marked qualities in his work; he seems to have seen his subject as an integer, and he wrought at the various parts of it together, every touch (and very wilful some of his touches look) tending towards the foreseen result. He painted with arrowy speed, more especially in his later years. For portraits he used at times brushes upon sticks 6 ft. long; there was but little light in his painting-room, and he often worked in the evenings. He kept his landscape work distinct from his portraiture, not ever adding to the latter a fully realized landscape background; his views he never signed or dated--his likenesses only once or twice. His skies are constantly cloudy, the country represented is rough and broken; the scenes are of a pastoral kind, with an effect generally of coming rain, or else of calm sun-setting. The prevalent feeling of his landscapes is somewhat sad, and to children, whether in subject-groups or in portraits, he mostly lent an expression rather plaintive than mirthful. It should be acknowledged that, whether in portraiture or in landscape, the painter's mannerisms of execution increased in process of time--patchings of the brush, tufty foliage, &c.; some of his portraits are hurried and flimsy, with a minimum of solid content, though not other than artistic in feeling. Here are a few of his axioms:--"What makes the difference between man and man is real performance, and not genius or conception." "I don't think it would be more ridiculous for a person to put his nose close to the canvas and say the colours smelt offensive than to say how rough the paint lies, for one is just as material as the other with regard to hurting the effect and drawing of a picture." "The eye is the only perspective-master needed by a landscape-painter." Entry: A
After defining homicide and culpable homicide, the draft code (cl. 174) declares culpable homicide to be murder in the following cases: (a) if the offender means to cause the death of the person killed; (b) if the offender means to cause to the person killed any bodily injury which is known to the offender to be likely to cause death, and if the offender, whether he does or does not mean to cause death, is reckless whether death ensues or not; (c) if the offender means to cause death or such bodily injury as aforesaid to one person, so that if that person be killed the offender would be guilty of murder, and by accident or mistake the offender kills another person though he does not mean to hurt the person killed; (d) if the offender for any unlawful object does an act which he knows or ought to have known to be likely to cause death, and thereby kills any person, though he may have desired that his object should be effected without hurting any one. Entry: 2