107
" In thousands of little ways, we pull and push our children to grow up, hurrying them along instead of inviting them to rest. We could never court each other as adults by resisting dependance...Perhaps we feel free to invite the dependance of adults becuase we are not responsible for their growth and maturity. We don't bear the burden of getting them to be independant. Here is the core of the problem: we are assuming too much responsiblity for the maturation of our children. We have forgotten that we are not alone - we have nature as our ally. Independance is the fruit of maturation; our job in raising children is to look after their dependance needs. When we do our job of meeting genuine dependance needs, nature is free to do its job of promoting maturity. In the same way, we don't have to make our children grow taller; we just need to give them food. By forgetting that growth, development and maturation are natural processes, we lose perspective. We become afraid our children will get stuck and never grow up. Perhaps we think that if we don't push a little, they will never leave the nest. Human beings are not like birds in this respect. The more children are pushed, the tighter they cling - or, failing that, they nest with someone else. "
108
" Truth is like a double edged sword.
Truth, as in the colors of the rainbow, are truths, not to be confused with THE TRUTH, which is like LIGHT, all colors and no single color.
The Truth is like a tree, with all its fruit, while truths are like the fruit on the tree, part of the whole; parts of The Truth, half-truths.
Truth can be true, yet it can also lie.
So the question is does truth lead to THE TRUTH, or do truths lead us to a lie ? To see the difference is the key to the gates of Eden. "
― , The Jesus Christ Code: The Light: the Rainbow of Truths
109
" Food for her is not food, it is terror, dignity, gratitude, vengeance, joyfulness, humiliation, religion, history, and, of course, love. As if the fruit she always offered us were picked from the destroyed brances of out family tree. "
― Jonathan Safran Foer , Eating Animals
110
" We’ve searched all of the homes and carried the food to Ralph’s,” Sam continued. “The problem is that all the fruit and veggies spoiled while we were all filling up on chips and cookies. The meat all rotted. People were stupid and careless, and there’s nothing we can do about that now.” Sam swallowed the bitterness he felt, the anger he felt at his own foolishness. “But we have food sitting out in the fields. Maybe not the food we’d like, but enough to carry us for months—many months—if we bring it in before it rots and the birds eat it.”
“Maybe we’ll get rescued, and we won’t have to worry,” another voice said.
“Maybe we’ll learn to live on air,” Astrid muttered under her breath but loudly enough to be heard by at least a few.
“Why don’t you go get our food back from Drake and the chuds up there?”
It was Zil. He accepted a congratulatory slap on the back from a creepy kid named Antoine, part of Zil’s little posse.
“Because it would mean getting some kids killed,” Sam said bluntly. “We’d be lucky to rescue any of the food, and we’d end up digging more graves in the plaza. And it wouldn’t solve our problem, anyway. "
― Michael Grant , Hunger (Gone, #2)
111
" The bones and shells and peels of things are where a lot of their goodness resides. It's no more or less lamb for being meat or bone; it's no more or less pea for being pea or pod. Grappa is made from the spent skins and stems and seeds of wine grapes; marmalade from the peels of oranges. The wine behind grappa is great, but there are moments when only grappa will do; the fruit of the orange is delicious, but it cannot be satisfactorily spread.
“The skins of onions, green tops from leeks, stems from herbs must all be swept directly into a pot instead of the garbage. Along with the bones from a chicken, raw or cooked, they are what it takes to make chicken stock, which you need never buy, once you decide to keep its ingredients instead of throwing them away. If you have bones from fish, it's fish stock. If there are bones from pork or lamb, you will have pork or lamb stock. "
― Tamar Adler , An Everlasting Meal: Cooking with Economy and Grace
114
" Galatians 5:22-23 describes the fruit of the Spirit, which is " love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control." Notice the verse does not say the " fruits" of the Spirit, but fruit. The fruit, or result, of the Spirit working in our lives is that we become not just some but all of these things: more loving, more patient, more faithful, and so forth. This verse is not a to-do list for us to work through, but a description of the transformation that occurs when God's Spirit begins to work in us. "
120
" Among this bewildering multiplicity of ideals which shall we choose? The answer is that we shall choose none. For it is clear that each one of these contradictory ideals is the fruit of particular social circumstances. To some extent, of course, this is true of every thought and aspiration that has ever been formulated. Some thoughts and aspirations, however, are manifestly less dependent on particular social circumstances than others. And here a significant fact emerges: all the ideals of human behaviour formulated by those who have been most successful in freeing themselves from the prejudices of their time and place are singularly alike. Liberation from prevailing conventions of thought, feeling and behaviour is accomplished most effectively by the practice of disinterested virtues and through direct insight into the real nature of ultimate reality. (Such insight is a gift, inherent in the individual; but, though inherent, it cannot manifest itself completely except where certain conditions are fulfilled. The principal pre-condition of insight is, precisely, the practice of disinterested virtues.) To some extent critical intellect is also a liberating force. But the way in which intellect is used depends upon the will. Where the will is not disinterested, the intellect tends to be used (outside the non-human fields of technology, science or pure mathematics) merely as an instrument for the rationalization of passion and prejudice, the justification of self-interest. That is why so few even of die acutest philosophers have succeeded in liberating themselves completely from the narrow prison of their age and country. It is seldom indeed that they achieve as much freedom as the mystics and the founders of religion. The most nearly free men have always been those who combined virtue with insight.
Now, among these freest of human beings there has been, for the last eighty or ninety generations, substantial agreement in regard to the ideal individual. The enslaved have held up for admiration now this model of a man, now that; but at all times and in all places, the free have spoken with only one voice.
It is difficult to find a single word that will adequately describe the ideal man of the free philosophers, the mystics, the founders of religions. 'Non-attached* is perhaps the best. The ideal man is the non-attached man. Non-attached to his bodily sensations and lusts. Non-attached to his craving for power and possessions. Non-attached to the objects of these various desires. Non-attached to his anger and hatred; non-attached to his exclusive loves.
Non-attached to wealth, fame, social position. Non-attached even to science, art, speculation, philanthropy. Yes, non-attached even to these. For, like patriotism, in Nurse Cavel's phrase, 'they are not enough, Non-attachment to self and to what are called 'the things of this world' has always been associated in the teachings of the philosophers and the founders of religions with attachment to an ultimate reality greater and more significant than the self. Greater and more significant than even the best things that this world has to offer. Of the nature of this ultimate reality I shall speak in the last chapters of this book. All that I need do in this place is to point out that the ethic of non-attachment has always been correlated with cosmologies that affirm the existence of a spiritual reality underlying the phenomenal world and imparting to it whatever value or significance it possesses. "
― Aldous Huxley , Ends and Means