A Quote by Paulo Coelho
We are entering a new world in which we can choose to follow our own steps, not those that society forces us to take.
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The pace of science forces the pace of technique. Theoretical physics forces atomic energy on us; the successful production of the fission bomb forces upon us the manufacture of the hydrogen bomb. We do not choose our problems, we do not choose our products; we are pushed, we are forced -- by what? By a system which has no purpose and goal transcending it, and which makes man its appendix.
We must take the abiding spiritual values which inhere in the deep experiences of religion in all ages and give them new expression in terms of the framework which our new knowledge gives us. Science forces religion to deal with new ideas in the theoretical realm and new forces in the practical realm.
I ask citizens and governments everywhere to do their part by conserving energy and reducing the use of fossil fuels for the good of the world community. This is our duty to those who share this world with us and to those who follow us: Wherever we see a threat to our environment we must take action
In a world in which we are exposed to more information, more options, more philosophies, more perspectives than ever before, in which we must choose the values by which we will live (rather than unquestioningly follow some tradition for no better reason than that our own parents did), we need to be willing to stand on our own judgment and trust our own intelligence-to look at the world through our own eyes-to chart our course and think through how to achieve the future we want, to commit ourselves to continuous questioning and learning-to be, in a word, self-responsible.
We must ask whether our machine technology makes us proof against all those destructive forces which plagued Roman society and ultimately wrecked Roman civilization. Our reliance - an almost religious reliance - upon the power of science and technology to forever ensure the progress of our society, might blind us to some very real problems which cannot be solved by science and technology.
I am devoting my lecture in this seminar to a discussion of the possibility that we are now entering a Jewish century, a time when the spirit of the community, the non-ideological blend of the emotional and rational and the resistance to categories and forms will emerge through the forces of anti-nationalism to provide us with a new kind of society. I call this process the Judaization of Christianity because Christianity will be the vehicle through which this society becomes Jewish.
As you know, my father was for the inclusiveness and the betterment of society and the world. Certainly we recognize that there are diverse voices in our country, and people have the right of free speech. They have the right of choice, but again, it is our hope that when they choose, they choose to reflect those ideals that he taught us.
Everything in this life passes away — only God remains, only He is worth struggling towards. We have a choice: to follow the way of this world, of the society that surrounds us, and thereby find ourselves outside of God; or to choose the way of life, to choose God Who calls us and for Whom our heart is searching.
There is no doubt that thanks to the steps that we took early on to rescue our economy and to rebuild it on a new foundation, we are entering into the new year with new confidence that America is coming back.
I think the Bhagavad Gita is about both the forces of light and the forces of darkness that exist within our own self, within our own soul; that our deepest nature is one of ambiguity. We have evolutionary forces there - forces of creativity, and love, and compassion, and understanding. But we also have darkness inside us - the diabolical forces of separation, fear and delusion. And in most of our lives, there is a battle going on within ourselves.
It is the Fourth Instinct (the spirit - RJ) that urges us to exceed ourselves ... by awakening our intuitive selves, and striving to be all that we were intended to be. It takes us beyond self-centeredness and enables us to resist the combined forces of indifference and meaninglessness. It awakens us to a sense of responsibility for those most in need of our society as well as for that world that future generations will inherit.
Thirdly, the supreme power cannot take from any man any part of his property without his own consent: for the preservation of property being the end of government, and that for which men enter into society, it necessarily supposes and requires, that the people should have property, without which they must be supposed to lose that, by entering into society, which was the end for which they entered into it; too gross an absurdity for any man to own.
The wealth of society is created by the workers, peasants and working intellectuals. If they take their destiny into their own hands, follow a Marxist-Leninist line and take an active attitude in solving problems instead of evading them, there will be no difficulty in the world which they cannot overcome.
Our lives are a battlefield on which is fought a continuous war between the forces that are pledged to confirm our humanity and those determined to dismantle it; those who strive to build a protective wall around it, and those who wish to pull it down; those who seek to mould it and those committed to breaking it up; those who aim to open our eyes, to make us see the light and look to tomorrow [...] and those who wish to lull us into closing our eyes
We live in a complex world. There are many forces calling out, 'Love me.' A sure way to set our guidelines for that which we choose to serve and learn to love is to follow the admonition of Joshua: 'As for me and my house, we will serve the Lord.
We stopped the fighting in 1991 on an agreement that Iraq would take steps to assure the world that it would not engage in further aggression and that it would destroy its weapons of mass destruction. It has refused to take those steps. That refusal constitutes a breach of the armistice which renders it void and justifies resumption of the armed conflict.
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