Best 205 quotes in «cause and effect quotes» category

The unlimited creativity of humanity has created cruelty so chilling that death itself has become a welcomed and kind benefactor.

This happened to me, I am doing this’ not like that, but when ‘I know this’ prevails, if one remains the ‘knower-seer ‘, then no causes will be formed.

To get at the cause for a thing, we must study the effect.

This is good’, ‘This is wrong’ both are worldly life; they both create bondage. And liberation is to know that both of these causes bondage.

This place (worldly life) is one of dependency, ‘We’ (the Self) are independent. We will find a solution if we go back to ‘our’ own place. The whole world is looking to be free of this dependency.

Understanding is the conduct. “I” tell you not to bring it into conduct. Nothing will be gained from teaching forced conduct. To put something in conduct is egoism. That which comes into understanding, will manifest into conduct without fail.

Was there a turn, a change in the atmosphere? To single out a particular moment is to distort the record, for it suggests a clear history of cause and effect that can only betray our sense of what really happened.

Two events occur together, an observed pattern. Irrespective of which occurs first, they are both effects caused by a relationship which is conceptually associated, and which, if associated with enough patterns, may ultimately be observed conceptually.

What does nature say? Any injustice towards you is justice, and justice towards you is also justice. Hence do not do any sankalp (my-ness) and vikalp (I-ness), otherwise you will have to accept justice through crying. Instead, say it is vyavasthit (scientific circumstantial evidence), and you will find the solution.

[Tolstoy] denounced [many historians'] lamentable tendency to simplify. The experts stumble onto a battlefield, into a parliament or public square, and demand, "Where is he? Where is he?" "Where is who?" "The hero, of course! The leader, the creator, the great man!" And having found him, they promptly ignore all his peers and troops and advisors. They close their eyes and abstract their Napoleon from the mud and the smoke and the masses on either side, and marvel at how such a figure could possibly have prevailed in so many battles and commanded the destiny of an entire continent. "There was an eye to see in this man," wrote Thomas Carlyle about Napoleon in 1840, "a soul to dare and do. He rose naturally to be the King. All men saw that he was such." But Tolstoy saw differently. "Kings are the slaves of history," he declared. "The unconscious swarmlike life of mankind uses every moment of a king's life as an instrument for its purposes." Kings and commanders and presidents did not interest Tolstoy. History, his history, looks elsewhere: it is the study of infinitely incremental, imperceptible change from one state of being (peace) to another (war). The experts claimed that the decisions of exceptional men could explain all of history's great events. For the novelist, this belief was evidence of their failure to grasp the reality of an incremental change brought about by the multitude's infinitely small actions.

We cannot live for ourselves alone. Our lives are connected by a thousand invisible threads, and along these sympathetic fibers, our actions run as causes and return to us as results.

We have a predator that came from the depths of the cosmos and took over the rule of our lives. Human beings are its prisoners. The Predator is our lord and master. It has rendered us docile, helpless. If we want to protest, it suppresses our protest. If we want to act independently, it demands that we don't do so... I have been beating around the bush all this time, insinuating to you that something is holding us prisoner. Indeed we are held prisoner! "This was an energetic fact for the sorcerers of ancient Mexico ... They took us over because we are food for them, and they squeeze us mercilessly because we are their sustenance. just as we rear chickens in chicken coops, the predators rear us in human coops, humaneros. Therefore, their food is always available to them." "No, no, no, no," [Carlos replies] "This is absurd don Juan. What you're saying is something monstrous. It simply can't be true, for sorcerers or for average men, or for anyone." "Why not?" don Juan asked calmly. "Why not? Because it infuriates you? ... You haven't heard all the claims yet. I want to appeal to your analytical mind. Think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory behaviour. Sorcerers believe that the predators have given us our systems of belief, our ideas of good and evil, our social mores. They are the ones who set up our hopes and expectations and dreams of success or failure. They have given us covetousness, greed, and cowardice. It is the predators who make us complacent, routinary, and egomaniacal." "'But how can they do this, don Juan? [Carlos] asked, somehow angered further by what [don Juan] was saying. "'Do they whisper all that in our ears while we are asleep?" "'No, they don't do it that way. That's idiotic!" don Juan said, smiling. "They are infinitely more efficient and organized than that. In order to keep us obedient and meek and weak, the predators engaged themselves in a stupendous manoeuvre stupendous, of course, from the point of view of a fighting strategist. A horrendous manoeuvre from the point of view of those who suffer it. They gave us their mind! Do you hear me? The predators give us their mind, which becomes our mind. The predators' mind is baroque, contradictory, morose, filled with the fear of being discovered any minute now." "I know that even though you have never suffered hunger... you have food anxiety, which is none other than the anxiety of the predator who fears that any moment now its manoeuvre is going to be uncovered and food is going to be denied. Through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient for them. And they ensure, in this manner, a degree of security to act as a buffer against their fear." "The sorcerers of ancient Mexico were quite ill at ease with the idea of when [the predator] made its appearance on Earth. They reasoned that man must have been a complete being at one point, with stupendous insights, feats of awareness that are mythological legends nowadays. And then, everything seems to disappear, and we have now a sedated man. What I'm saying is that what we have against us is not a simple predator. It is very smart, and organized. It follows a methodical system to render us useless. Man, the magical being that he is destined to be, is no longer magical. He's an average piece of meat." "There are no more dreams for man but the dreams of an animal who is being raised to become a piece of meat: trite, conventional, imbecilic.

What does our science say, that we have no problems with you stealing, but do pratikraman for it, in this way [by way of Dadashri]. And this is the fruit (consequences) of whatever you are doing; which ‘we’ are disclosing to you.

Whatever ‘wrong’ the world is doing; it is all dependent on prarabdha (effect of past life causes) and whatever ‘good’ it is doing; that too is dependent upon prarabdha (effect of past life causes).

Whatever actions that are seen in this world, are the discharging of karma that has previously been charged. A person has nothing to do with it. There, he does the egoism that I have done samayik (introspective analysis as Self). One binds karma there, and gets entrapped. He is indulged in the pride of doership there!

What is punya (merit karma) and paap (demerit karma)? No one runs this world. But still, the circumstances of merit and demerit karma, runs this world.

Whatever consolation you accept, that much penance will be deficient.

Whatever firm decisions (nischaya) you have made; only those will bear fruit. You do not have to do anything else.

What is 'discharge'? It will not move away till it’s time has come. Discharge does not happen at your convenience, if you are in a hurry.

What is the main cause of karma? What binds karma? Karma is bound because of presence of doership. As long as there is a belief that ‘I am Chandubhai’, one will bind karma. ‘I am Chandubhai’ is aropit bhaav (deluded view; False attribution of the belief ‘I am Chandubhai’, on the Self), and thus it becomes a doership.

What is the nature of merit karma (punya)? It will be spent. There may be a thousand ton of ice, but what is its nature? It is to melt away.

What is the state of the antahkaran (inner complex of mind, intellect, chit and ego) of mhts of the Akram path? Meddling has stopped for them, but when effects of the past karmas unfold, they become confused that, ‘these are my effects’. Whereas, when they ask ‘us’, ‘Are they our effects or someone else’s?’ I will tell them, ‘Theses are someone else’s effects.

What is the rule of God? He does not bind the one who wants to become free, and the one who wants to be bound, He never lets him go.

When I try to reconstruct the place that I was, at that point in my life, to figure out how I got there, to that punch, to that bed, to that girl—I can't. I can see where some bad decisions led to some other bad decisions, but I can't get all the way there; it's like I imagine a curve, where I'm dropping lower and lower down, and then I'm off the radar screen, invisible, and then, after some time goes by, the line is rising, visible again, and I don't know what happened in between.

When all the circumstances come together and the work gets done, it is called prarabdha (ordained effect of previous lives causes). And when the circumstances come together through which the work is being done, the dhyan (spontaneous inner intents) that arises at that time, is called purushartha (self effort; new causes of next life).

When facts give way to faith, then and only then have you unlock the possibilities within!

When one becomes ‘above normal’ or ‘below normal’ in circumstances; it is called a vishaya (involvement in worldly subjects and sense pleasures).

When planning (karmic causes) is being done, if One (Self) becomes engrossed in that situation, that means in the situation, he became situated (avasthit). The state, of becoming situated (avasthit), then mixes with nature and when that result comes into effect; that is result of scientific circumstantial evidence (vyavasthit).

When there will not remain any such thing which we like to eat, then there will not remain any such thing which we do not like to eat.

When you aren't open to grow; you are in fact creating hindrances in everyone’s growth because everything is connected in the universe.

When you desire something you add it in your vibration. Even when you think of something negative you give energy to it and the universe responds accordingly.

When mental [illness] increases until it reaches the danger point, do not exhaust yourself by efforts to trace back to original causes. Better accept them as inevitable and save your strength to fight against the effects.

When you get irritated with children; that is considered as taking a new ‘loan’ (new karma is charged). You have not yet paid off the old one! To become irritated is an “extra item” outside of the “contract” (the past lives deeds between 2 people). This is how one continues to create new debts (new karma is charged).

When you see injustice among the nations, you will find out that the root cause is covetousness.

Whilst the world will be whole, and refuses to be disparted, we seek to act partially, to sunder, to appropriate; for example,—to gratify the senses, we sever the pleasure of the senses from the needs of the character. The ingenuity of man has always been dedicated to the solution of one problem,—how to detach the sensual sweet, the sensual strong, the sensual bright, &c., from the moral sweet, the moral deep, the moral fair; that is, again, to contrive to cut clean off this upper surface so thin as to leave it bottomless; to get a one end, without an other end.

Without the attainment of Soul (Self-realization), there is no place that is worth having a fanatic attachment to a viewpoint. It is not worth holding on, or being stuck at a single place.

With regard to us, she often displayed a cruel unkindness that was more thoughtless than sadistic: her desire was not to cause us unhappiness but to prove her own power to herself.

Wonderful things happen due to positive beliefs and good karma. Change your mind set to earn good karma and to make your life beautiful.

Working hard without a cause is like wasting your time sincerely

Worldly efforts (laukik purusharth) are all an effect (prarabdha – effect of past life causes). To work in one’s profession is an effect (prarabdha). To give sermons, is also an effect. Even listening to this satsang is an effect. That in which there is dependency upon other things; it is all effect (prarabdha).

Worry is the greatest seed (cause) for the worldly life because worrying is the greatest form of egoism. If the egoism leaves, worries will leave.

When a baby comes out of the mother’s womb; it comes out upside-down; head-first. Who did this? Can the baby turn itself around? Does the doctor pull it? Does the mother push it? Who does it? It is an ‘effect’! It is the ‘result’! The ‘causes’ that were there from before [from past life]; will naturally bring forth an ‘effect’.

When you do the unexpected, you get unexpected results.

You’ have to ‘see’ what ‘Chandubhai’ is doing; that is prurshartha (real independent Self effort). What is illusory effort? ‘What inner intent (bhaav) was there and what inner intent was not there’ in whatever is happening is illusory effort. In illusory effort, intent comes in the middle and in the exact, real effort, there is ‘knowing-seeing’.

You are free to enjoy what is yours, but happily enjoying what is not yours will bind a strong karmic knot, and ruin many more future births. But that knot will loosen up through pratikraman (apology) and one will have the opportunity to become free.

You can improve your overall vibration just by improving your paradigm. For example, if you are hopeless then feel contentment for a while. When you are sad change your state by going out for a walk or meditating.

You must not think that because one thing happens after another thing, then it is the first thing that causes the second thing. You must not think that, because it might not be true.

Your religious book(s) mentioned the power of mind thousands of years ago so WHY do you have to wait until the science proves it in the 21st century? Let others wait to realize/prove the facts not you.

You see someone coming and going in the world but no one comes or goes. It is a deluded vision that makes you see the ‘coming and going’.

Writing a story or a novel is one way of discovering sequence in experience, of stumbling upon cause and effect in the happenings of a writer's own life. This has been the case with me. Connections slowly emerge. Like distant landmarks you are approaching, cause and effect begin to align themselves, draw closer together. Experiences too indefinite of outline in themselves to be recognized for themselves connect and are identified as a larger shape. And suddenly a light is thrown back, as when your train makes a curve, showing that there has been a mountain of meaning rising behind you on the way you've come, is rising there still, proven now through retrospect. Writing fiction has developed in me an abiding respect for the unknown in a human lifetime and a sense of where to look for the threads, how to follow, how to connect, find in the thick of the tangle what clear line persists. The strands are all there: to the memory nothing is ever lost.