It may look as if the situation is creating the suffering, but ultimately this is not so - your resistance is.
Aikido is the principle of non-resistance. Because it is non-resistant, it is victorious from the beginning. Those with evil intentions or contentious thoughts are instantly vanquished. Aikido is invincible because it contends with nothing.
History has no record of a nation having adopted nonviolent resistance.
The power of nonviolent resistance can only come from honest working of the constructive programme.
A truly nonviolent man would never live to tell the tale of atrocities. He would have laid down his life on the spot in non-violent resistance.
Passive resistance seeks to rejoin politics and religion and to test all our actions in the light of ethical principles.
Satyagraha, of which civil resistance is but a part, is to me the universal law of life.
The function of violence is to obtain reform by external means, the function of passive resistance, that is, soul-force, is to obtain it by growth from within, which, in its turn, is obtained by self-suffering, self-purification.
Where death without resistance or death after resistance is the only way, neither party should think of resorting to law-courts or help from the government.
Passive resistance is a method of securing rights by personal suffering; it is the reverse of resistance by arms.
Sometimes you're pushing and what you want to do is not coming with ease; doors are not opening. A lot of times we're pushing against resistance. If one looks closely, there is often a message in that resistance: "Wait a minute, maybe it's not what you're supposed to be doing."
It is the path of least resistance that makes rivers and men crooked.
The most powerful state for a human to be in is the state of embracing completely the reality of what is - Now. It is to say "Yes" to life, which is now and always now. There is a vast power in that "Yes," that state of inner non-resistance to what is.
You don't need to suffer anymore. You've suffered enough to take you to this point where you hear the words, "You don't need to suffer anymore," and you understand them. You recognize their truth and you then see that you do have a choice that you can surrender to the suchness of now, which means every moment to relinquish resistance and if it still arises, to recognize it.
Resistance keeps you stuck. Surrender immediately opens you to the greater intelligence that is vaster than the human mind, and it can then express itself through you. So through surrender often you find circumstances changing.
I don't think there's any way that war can have a place in peace. I think that peace is the active and difficult resistance to the temptation of war; it is the prerogative and the obligation of the injured. Peace is something that has to be vigilantly maintained; it is a vigilance, and it involves temptation, and it does not mean we as human beings are not aggressive. This is a mistaken way of understanding non-violence.
I work out all the time. Cardio, resistance and a lot of jogging. I love to go hiking. I'm going to invest this in myself, into my self-worth, into my self-esteem.
Production of identity is a resistance element, an aggressive element. Both a refusal and an affirmation and an assertion, and certainly, we in Jamaica were talking about black art. And the idea that there is a role for art in the civil rights revolution and in the successor to the civil rights revolution.
'Normal Life' looks at the current moment in trans politics, understanding that it is often assumed that trans resistance strategies should mimic the lesbian and gay legal rights frameworks that have become so visible in recent decades.
I argue that legal equality has failed resistance movements aimed at transforming material conditions of violence, and that trans activists should take a decidedly different approach.
I wrote Normal Life using concepts that have been helpful to me, and hoping to offer those as accessible tools for thinking differently about the pitfalls trans resistance faces, in particular the temptation to focus on legal equality and the limitations of that approach, and the alternative approaches being taken by racial and economic justice focused trans activists.
Many people who are drawn to work about racism and transphobia may be new to thinking deeply about colonialism and indigenous resistance in their North America.
Violence is part of the resistance to occupation. The basic fact is not the violence; the basic fact is the occupation. Violence is a symptom; the occupation is the disease - a mortal disease for everybody concerned, the occupied and the occupiers.
They are, in a sense, two sides of the same coin: women are, on the one hand, subjects of an extremely real and abject (as Julia Kristeva put it) body and denigrated sexuality; on the other, the proliferation of images, and their digitalisation produces more and more abstract and air-brushed representations of impossible female bodies. Both indicate, certainly, a "lack of progress." But, one hopes, discussions and resistance are emerging in response.
Spirituality has to play an important role, particularly in resistance movements. The institutions we are fighting against - corporations and governments - use alienation as one of their primary weapons. A big part of their messaging is intended to make people feel separated from each other, which disempowers them, which makes them ever easier to exploit. This is really a spiritual weapon they are using. It isolates people and breaks their spirit.
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