Best 205 quotes in «cause and effect quotes» category

reach isn’t describable in terms of cause and effect anymore: it’s simultaneous.

Take away the cause, and the effect ceases.

Skepticism is unbelief in cause and effect.

Seeking out causes is a pastime of the mind. There is no duality of cause and effect. Everything is its own cause.

Vanity is illustrated in the cause and effect of love, as in the case of Cleopatra.

The complexities of cause and effect defy analysis.

A body of ten ounces raised in any scale may serve as a proof, that the counterbalancing weight exceeds ten ounces; but can never afford a reason that it exceeds a hundred.

All the thoughts/images in our minds, and all the emotions connected with our thoughts will sooner or later manifest as our reality.

A higher rate of vibration always destroys the lower rate of vibration. If we have negative things that we don’t want, we need a goal in higher order of vibration. The thing you hate is yours and the thing you love is also yours. If it’s not in your physical world, it’s present in your mental world.

All of everything came into existence simply because it wanted to be. The big bang wasn't so much a big bang as a hasty dash toward an opportunity to trade nothingness for somethingness. The main contributory factor to the entire universe was a momentary effect in need of a cause.

All these people get married for happiness, but the poor people become miserable within. That is because it is not under one’s control whether to be happy or miserable. It is dependent on the effect of one’s past deeds (karma). One has no choice. One has to endure them.

All this [worldly life] is relative and for it to have effect on You [real Self], is grave weakness. You should not be affected by whatever happens around you.

Although one may direct the future or past through the onerous linkages of temporal cause and effect, riding the breaking waves of the present and never once overstepping it, the better way is to go there and do it yourself.

A moment when the worst had already happened, so there was nothing left to worry about. I wanted to stop forever in that pause between cause and effect. A place where I didn’t have to be responsible for everybody all of the time.

A person is not a ‘doer’ in this world. When one believes that ‘I am the doer’ is when the ‘charging’ (of karma) occurs. When one tastes egoistic pride of, “I did this samayik (spiritual introspection), I did these activities,” is when the ‘charging’ occurs. The taste of egoistic pride is very sweet.

Anger-pride-deceit-greed are in the form of ‘discharge’. But if a person does not have Self-realization, new ones will be charged within.

Any time that you focus on what you didn't want, you are moving away from what you want.

Because reasoning about causes and effects is a very difficult thing, and I believe the only judge of that can be God. We are already hard put to establish a relationship between such an obvious effect as a charred tree and the lightning bolt that set fire to it, so to trace sometimes endless chains of causes and effects seems to me as foolish as trying to build a tower that will touch the sky.

As Fouad Ajami observed, the inability to relate cause to effect is pandemic in the Islamic world.

As long as you are the doer, you will bind karma. Karma is based on doership. When Gnani Purush (the enlightened one) removes this base (of doership), charging of karma stops. Then only discharge of karmas remains.

Avasthit (Situated in a situation) means battery which has been charged. Vyavasthit (scientific circumstantial evidence) means discharging of that battery.

As chief, I will represent my people in many different ways and might never know which particular action is destined to matter more than another, thus, all my actions should be considered potentially important and worthy of my best effort.

Be cautious in this Kaliyug (current time era). Endure the penance that naturally presents itself to you; do not create penance that you are not faced with.

Cars with flames painted on the hood might get more speeding tickets. Are the flames making the car go fast? No. Certain things just go together. And when they do, they are correlated. It is the darling of all human errors to assume, without proper testing, that one is the cause of the other.

Can we say, in this case, that the cause of a cause is the relevant cause?

Causes (karmic) are created by doing raag-dwesh (attachment-abhorrence) in situations of happiness and misery; and causes come to an end, when one remains normal or in equanimity in situations of happiness and misery.

By becoming interested in the cause, we are less likely to dislike the effect.

Cause and effect are rarely directly related. Justice has a mind of her own.

CAUSE AND EFFECT You can give a man who has never given you a good word, Volumes of knowledge. And you can give a man who has never given you a gift, A thousand gifts. You can give that same man who has never given you a blessing, A thousand blessings. And you can offer that same man who has never Offered a hand to help you grow, Seeds to help him grow a garden. And while you have never seen true kindness from his direction, You still offer to help push him up. And in the end, He only wants to be the hand that pulls you down. Do not worry, my friends. Cause and effect was written by the stars of the universe. He who passes suffering onto others Will also have that suffering passed onto his own children. Gifts he feels he should have in the next lifetime will be unobtainable. And the help he needs to grow in the next lifetime will be unavailable. And the people he cuts down that were good to him, Will cut him down in the next lifetime. What goes around does come back again, Even through your children. There is a vibrational effect In every action, Just as there is A vibration that rings From every letter In every word. No cause occurs without effect And no effect occurs without cause. No unjust action goes without penalty And no action or thought Flows unnoticed Throughout The universe.

Causes for attachment are formed at the same time that abhorrence is occurring. Acquaintance up to a certain point will result in attachment and if it reaches ‘ridge point’ and goes past further; it will result in abhorrence.

. . . chronosophy does involve ethics. Because our sense of time involves our ability to separate cause and effect, means and end. The baby, again, the animal, they don't see the difference between what they do now and what will happen because of it. They can't make a pulley, or a promise. We can. Seeing the difference between now and not now, we can make the connection. And there morality enters in. Responsibility. To say that a good end will follow from a bad means is just like saying that if I pull a rope on this pulley it will lift the weight on that one. To break a promise is to deny the reality of the past; therefore it is to deny the hope of a real future. If time and reason are functions of each other, if we are creatures of time, then we had better know it, and try to make the best of it. To act responsibly.

Circumstances occur automatically and scientifically and they dissipate according to the natural law.

Contingency cannot be a contingent phenomenon. All unforeseen circumstances have unknown causes.

cliche but accurate: Kick a football, then ask it whether it meant to fly. All action demands an equal and opposite reaction. You can't blame an object battered by inertial forces; you can't blame me, bouncing through the pinball machine of life.

Everything has reasons, even if they’re not good ones. And the reasons have reasons.

Dharmadhyan (auspicious contemplation, to not hurt anyone, to give happiness to others) is an indirect cause for moksha (liberation), and shukladhyan (awareness and contemplation as the Self, Pure Soul) is a direct cause for attaining Moksha (liberation).

Doing right gets results, doing wrong gets consequences.

Everyone in the universe is interconnected. When you aren’t open to grow; you are in fact creating hindrances in everyone’s growth.

Everything is effective. If you are not affected by them, then keep a stock of them, but if they do affect you, then keep the bare minimum.

Firm decision is that which once made, will remain forever. Then you will find its link ahead. You will even find the right timing. If you change the decision, then you will not find the link ahead. If you make one decision, then you make another, then you will attain it but not on time. What is more, you will get it in pieces, it will not be smooth and continuous.

Genes do not make an individual homosexual. They play their part, but so does the rest of the universe.

Giving a donation is an effect (prarabdha – effect of past lives deeds), and the (illusory) self effort (cause for next life) is the inner intent that prevailed while making the donation.

Charge' always keeps on worshipping the 'discharge'.

Good deeds move you towards the right place, at the right time, and with the right people. When you succeed in good things, ultimately you will experience enlightenment/ascension.

Good inner intent, higher inner intent, is one’s ‘positive’ effort with which one will go to higher life forms. And wrong inner intent is one’s negative effort, which will take one to the lower life forms. And the real self effort is that which one does after he becomes the Self (Pure Soul) which takes one to moksha.

Having made a firm decision not to slip, if one still slips, it is not a mistake but it is a mistake to slip when one has not even made a firm decision not to.

He who serves the causes to become free (from karmic bondage) will encounter all the circumstances that lead to freedom. God keeps helping him there. And God also helps the one who serves causes for bondage (to the worldly life).

Gross circumstances (that which can be seen) are illusory, subtle (sookshma) circumstances are mechanical, and circumstances of the speech are in the form of a ‘record’. ‘We’ are only trying to say to the world that all actions of the mind, speech and body are scientific circumstantial evidences, and ‘You” (the Self) are independent. ‘You’ are separate from the inner intent (bhaav). Therefore, just change your inner intent (bhaav). Do not get distressed over the actions of the mind, speech and body; just change your inner intent.

Gross circumstances, subtle circumstances, circumstances of speech are of the non-Self and they make us dependent; In addition they are in the form of ‘scientific circumstantial evidence’.

I can't say I know at this moment what all these laws are. But on some level everybody knows that we are all getting exactly what we deserve.