“For any one who is pervaded with the sense of causal law in all that happens, who accepts in real earnest the assumption of causality, the idea of a Being who interferes with the sequence of events in the world is absolutely impossible. Neither the religion of fear nor the social-moral religion can have any hold on him.”
“When there is no desire for fruit, there is no temptation for untruth or himsa (violence). Take any instance of untruth or violence, and it will be found that at its back was the desire to attain the cherished end. But it may be freely admitted that the Gita was not written to establish ahimsa. It was an accepted and primary duty even before the Gita age. The Gita had to deliver the message of renunciation of fruit. This is clearly brought out as early as the second chapter. 26. But if the Gita believed in ahimsa or it was included in desirelessness, why did the author take a warlike illustration? When the Gita was written, although people believed in ahimsa, wars were not only not taboo, but nobody observed the contradiction between them and ahimsa.”
“It is not wrong to want to work and earn a decent living; in fact, God has given work to us. But this legitimate desire can very easily cross the line into greed—especially in our materialistic society.”
“We must meet children as equals in that area of our nature where we are their equals...The child as reader is neither to be patronized nor idolized: we talk to him as man to man.”
“يشعر الكثيرون أن الله كامن في مكان سري يتصيد لهم الأخطاء. وأنهم حالما يخطئون فإن سعادته تكتمل وهو يصرخ لهم بزهو: "ها قد أوقعت بك".وأنه منتظر ليسقطوا فيقول لهم:"ألم أقل لك". إنهم ينظرون إلي الله وكأنه الكائن الكوني الذي يتصف بالسادية والنكد. والذي يستمتع بأن يفشل خططنا. ودائماً ما يجد الطرق التي ينتقدنا بها، ويوجه بها الاتهامات لنا.وينتقم منا.
ولكن الله نفسه يقول: "لأني عرفت الأفكار التي أنا مفتكر بها عنكم، يقول الرب، أفكار سلام لا شر، لأعطيكم آخرة ورجاء."
(إرميا 29:11)
لا يوجد من يريد الأفضل والأصلح لك أكثر من الله. لا أحد يعلم ما هو الأفضل لك. وليس هناك من يجعلك تتمتع بالسعادة الحقيقية أكثر منه. الله لا يريدك أن تخاف منه.إنه يريدك أن تسرع إليه، لا أن تهرب منه.
في الواقع يذكر لنا الكتاب المقدس 365 مرة أن الله يقول :"لا تخف". واحدة لكل يوم من أيام السنة. فما الذي تخاف منه؟ لا أحد منا يعرف ما الذي سيواجهه خلال العام. لكن يمكننا أن نعرف أن الله يحبنا، وأن الله معنا، وأن الله لنا (أي في صفنا) . إن الواحد منا مضافاً إلي الله يصبح اغلبية في موقف.
فمن أين إذن ينبع خوفنا من الله؟ هناك مصدران أساسيان ضمير مذنب، وجهل بطبيعة الله. يقول الكتاب المقدس :
" لا خوف في المحبة، بل المحبة الكاملة تطرح الخوف إلى خارج لأن الخوف له عذاب. وأما من خاف فلم يتكمل في المحبة"
(يوحنا الأولي4:18)
الذنب يجعلنا نشعر بعدم الأمان.”
“...good technique includes quick changes, great variety and speed. It may be a system of reversals much like a concept of God and the Devil. In the speed of events, which one is really in charge?...to put the heart of martial arts inyour own heart and have it be a part of you means total comprehension and the use of a free style. When you have that you will know that there are no limits.”
“At the end of life we will not be judged by how many diplomas we have received, how much money we have made, how many great things we have done.
We will be judged by "I was hungry, and you gave me something to eat, I was naked and you clothed me. I was homeless, and you took me in.”
“...do not spare any reasonable expense to come at early and true information; always recollecting, and bearing in mind, that vague and uncertain accounts of things [are]... more disturbing and dangerous than receiving none at all.”
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