Best 77 quotes in «restraint quotes» category

Ask yourself the three things you must always ask yourself before you say anything. 1) Does this need to be said 2) “Does this need to be said by me? 3) Does this need to be said by me now?

Being humiliated only makes it easier to restrain you. And being restrained makes it possible to torture you, for the unrestrained cannot be tortured; the unrestrained can only be fought. So to be restrained is to be unable to fight, and to be humiliated is to be readied for torture. To know you have been readied for torture is to await torture. And to await torture is, itself, torture.

Control over anger-pride-deceit-greed is known as saiyam. Saiyam, in turn has two parts; in one, there is presence of anger-pride-deceit-greed but they are controllable; they do not harm the other person to the slightest extent. The other saiyam is like 'ours' [the Gnani's]. There is absolutely no anger-pride-deceit-greed at all in that. It not only does not harm the other person, but it also does not harm one's own self.

Common man's patience will bring him more happiness than common man's power.

Beating yourself up over every perceived mistake is the work of an internal abuser who must be restrained and reformed.

De som har makt over ordene bør være edru blant de rasende.

Focus. Such a little word for such a hard thing and yet it can make things so simple, unless you break it. Like glass. Fragile on certain points with enough pressure ore carelessness, but if handled correctly, it’s useful, clear, sharp, and perfect. That’s what I will try to think about, whenever the Beast in me is not in agreement with what I am doing, or how I am behaving, when it threatens to break free, through that very same glass that separates us. I need to be exactly like this window: smooth, cool, strong, and impenetrable. Focus.

Great men have great discipline.

He moved into the moonlight. That was no accident. He wanted me to see his eyes burning with fever, his skin flushed, hair sweat soaked. He wanted me to say, "Oh, you're Changing," leap out of bed, and insist on going outside with him, help him through it, a I had the last two times. I looked at him and I lay back down. He stepped froward. "Chloe.." "What?" "It's...It's starting again." "I see that." I sat up, swung my legs out of bed, and stood. He breathed a sigh of relief. I walked to the window. "Head down that path about thirty feet, and you'll find a clearing to the left. That should be a good place." A spark of panic ignited in his eyes. After how he'd treated me today, I should have said "good." But i didn't. Couldn't. It took everything I had to just crawl back into bed.

Did someone actually have to do bad things to be a bad boy, or was it all about the potential? If it was the potential that counted, then maybe it was the restraint that was so sexy, knowing that he could do something dangerous and powerful but had the restraint not to.

Having now finished the work assigned me, I retire from the great theatre of Action; and bidding an Affectionate farewell to this August body under whose orders I have so long acted, I here offer my Commission, and take my leave of all the employments of public life. (Address to Congress on Resigning Commission Dec 23, 1783)

Her husband seemed to her now like a person whom she had married without love as an excuse.

It does seem as if the more one gets the more one wants

I'm sorry I was short with him--but I don't like a man to approach me telling me it for my sake. "Maybe it was," said Wylie "It's poor technique." "I'd all for it," said Wylie. "I'm vain as a woman. If anybody pretends to be interested in me, I'll ask for more. I like advice." Stahr shook his head distastefully. Wylie kept on ribbing him--he was one of those to whom this privilege was permitted. "You fall for some kinds of flattery," he said. "this 'little Napoleon stuff.'" "It makes me sick," said Stahr, "but it's not as bad as some man trying to help you." "If you don't like advice, why do you pay me?" "That's a question of merchandise," said Stahr. "I'm a merchant. I want to buy what's in your mind." "You're no merchant," said Wylie. "I knew a lot of them when I was a publicity man, and I agree with Charles Francis Adams." "What did he say?" "He knew them all--Gould, Vanderbilt, Carnegie, Astor--and he said there wasn't one he'd care to meet again in the hereafter. Well--they haven't improved since then, and that's why I say you're no merchant." "Adams was probably a sourbelly," said Stahr. "He wanted to be head man himself, but he didn't have the judgement or else the character." "He had brains," said Wylie rather tartly. "It takes more than brains. You writers and artists poop out and get all mixed up, and somebody has to come in and straighten you out." He shrugged his shoulders. "You seem to take things so personally, hating people and worshipping them--always thinking people are so important-especially yourselves. You just ask to be kicked around. I like people and I like them to like me, but I wear my heart where God put it--on the inside.

It is hard to remain iconoclastic when standing waist-deep in the shards of smashed icons.

Oh how can we, scarce mastering our passions, expect that youth should keep itself in check?

Nobody loves a policeman until he needs one.

Other folk thought the Rage was simple bloodlust, a berserk savagery that neither knew nor cared what its target was, and so it was when it struck without warning. But when a hradani gave himself to it knowingly, it was as cold as it was hot, as rational as it was lethal. To embrace the Rage was to embrace a splendor, a glory, a denial of all restraint but not of reason. It was pure, elemental purpose, unencumbered by compassion or horror or pity, yet it was far more than mere frenzy.

Putting down the power right from the whistle would be ugly and brutal, but it would get the job done. He wanted to tell her that, but this was the thing with coaching: you had to step back at exactly the moment you ached to step forward.

Restraint is the whole purpose of want and desire; just as the resistance of the filament makes a light bulb glow, your restraint gives you character.

Mischel’s next step made his studies iconic — he tracked the kids forward, seeing if marshmallow wait time predicted anything about their adulthoods . [...] Five-year-old champs at marshmallow patience averaged higher SAT scores in high school (compared with those who couldn’t wait). [...] Forty years post-marshmallow, they excelled at frontal function, had more PFC [Prefrontal cortex] activation during a frontal task, and had lower BMIs. A gazillion-dollar brain scanner doesn’t hold more predictive power than one marshmallow.

Restrain from someone because they are a bad influence and not because they are different from you.

Sometimes the greatest difference between being a boy and being a man is restraint.

Some problems were generational; you just had to wait for the relevant elders to die off and be replaced with more progressive types.

Saying of the Prophet Anger You ask for a piece of advice. I tell you: 'Do not get angry.' He is strong who can withhold anger.

Spirituality is mans atempt to shed ties with the various impulses promoting self destruction.

The British boy suffers the greatest restraint during the period when the call of nature, the instincts of play and adventure, are most urgent. Naturally, he looks eagerly forward to the time of escape, which he fondly imagines will be when his boyhood is over and he is free of masters.

The fine art of restraint, timely practised, is too beautiful, to go against.

The church is often called a killjoy for protesting against sexual license. But the real killing of joy comes with the grabbing of pleasure. As with credit card usage. the price tag is hidden at the start, but the physical and emotional debt incurred will take a long time to pay off.

The most frightful of all spectacles is the strength of the civilization without its mercy.

The insistence in Darcy's voice is a symptom of his passion for Elizabeth; it emerges even in their most mundane interactions. We can trace the development of Darcy's feelings for Elizabeth in the tone of his voice. This reaches its climax in the scene in which he proposes to her. His negative persistence, beginning his speech with 'In vain have I struggled. It will not do,' becomes almost violent, in part because the novel itself is so restrained and Darcy is the most restrained of all the characters. Now, please listen carefully to that 'you.' Darcy seldom if ever addresses Elizabeth by her name, but he has a special way of saying 'you' when he addresses her a few times that makes the impersonal pronoun a term of ultimate intimacy. One should appreciate such nuances in a culture such as ours, where everyone is encouraged to demonstrate in the most exaggerated manner his love for the Imam and yet forbidden from any public articulation of private feelings, especially love.

The practice of that which is ethically best—what we call goodness or virtue—involves a course of conduct which, in all respects, is opposed to that which leads to success in the cosmic struggle for existence. In place of ruthless self-assertion it demands self-restraint; in place of thrusting aside, or treading down, all competitors, it requires that the individual shall not merely respect, but shall help his fellows... It repudiates the gladiatorial theory of existence... Laws and moral precepts are directed to the end of curbing the cosmic process.

The world needs someone they can admire from a distance; from a very far distance.

We are what we are, Nial, neither as good or as evil as others paint us. And what we are doesn't change how truly we feel, only how free we are to follow those feelings.

What is saiyam parinaam? It is when the Self (Atma) does not become one in with the non-Self (pudgal); It continues to prevail separately. If the Self is allowed to become one [with the non-Self], then that becomes a violent intent (himsak bhaav).

When worldly people come into a set discipine (niyam), they are known as yamdhari (one who upholds self restraint). From the moment one holds onto any set discipline, he is considered to have come into self restraint (yam). The tyaagis (ones who have renounced worldly life) are considered to be niyami (one who follows a set discipline) whereas the Gnanis are considered saiyami (One who has no anger-pride-deceit-greed, attachment and abhorrence).

The ideas are louder when there are fewer of them.

There are so many ways of classifying our tendencies, but I think one of the most telling must be this: there are those of us who do not wrestle very often or for very long with our appetites, who can simply say, Enough, and walk away, and those of us who are constantly at odds with how much we desire and what we actually allow ourselves. The gay between desire and restraint: here rages the river of discontent, one that often threatens to overflow its banks.

Well done, Spin," Cobb said over a private line. "You have the passion. Now you're showing restraint.

What good is power when you're too wise to use it?

When one overlooks Seeing 'what is happening,' it is called asaiyam (a state of lack of control over anger-pride-deceit-greed and attachment-abhorrence). To incessantly See 'what is happening' is the ultimate saiyam (a state free of anger-pride-deceit-greed, attachment and abhorrence). The state of these Gnanis (those who are Self-realized) is considered as saiyam.

Where saiyam (a state free of anger-pride-deceit-greed, attachment and abhorrence) does not leave a clear impression, there the vitaraag dharma (the religion prescribed by the absolutely realized Self, which is at 360 degrees, is impartial, incorporates all viewpoints, does not hurt anyone else's viewpoint or religion) will not work. Even if soil were to be thrown into your lentil soup, yet you do not lose saiyam, that is referred to as vitaraag dharma. If displeasure is shown on your face, yet closure and inner satisfaction prevails within, then there is no problem. That [displeasure on the face] is considered as a defect of the non-Self complex (pudgal). When such defects of the non-Self complex no longer remain, that is an altogether different matter!

Who are considered as those who live a worldly life (sansaari)? Those who have attachment-abhorrence and anger-pride-deceit-greed (kashays), are all sansaari. Those who do not have a resultant state of control over anger-pride-deceit-greed (saiyam parinaam), are all sansaari. If one is living with queens, but if he has control over anger-pride-deceit-greed (saiyam), then he is considered saiyami whereas the one who renounces worldly life but has no saiyam then even he is considered sansaari.

With the support of the knowledge of Vyavasthit (result of Scientific Circumstantial Evidence) and the awakened awareness (jagruti) of One's own Real form (Swaroop), One can observe saiyam (a state free of anger-pride-deceit-greed, attachment and abhorrence) completely.

Every wanton and causeless restraint of the will of the subject, whether practiced by a monarch, a nobility, or a popular assembly, is a degree of tyranny.

Everything must be free to be written and published without restraint.

Have you heard about the women who stabbed her husband 37 times? I admire her restraint.

Exercise humility and restraint.

Getting a lecture on restraint from the woman who threw a hissy fit and blew up Babylon.

I appreciate a songwriter like Morrissey with so much restraint.