Inspirational quotes with fields.
That was the only time, as I stood there, looking at that strange rubbish, feeling the wind coming across those empty fields, that I started to imagine just a little fantasy thing, because this was Norfolk after all, and it was only a couple of weeks since I’d lost him. I was thinking about the rubbish, the flapping plastic in the branches, the shore-line of odd stuff caught along the fencing, and I half-closed my eyes and imagined this was the spot where everything I'd ever lost since my childhood had washed up, and I was now standing here in front of it, and if I waited long enough, a tiny figure would appear on the horizon across the field, and gradually get larger until I'd see it was Tommy, and he'd wave, maybe even call. The fantasy never got beyond that --I didn't let it-- and though the tears rolled down my face, I wasn't sobbing or out of control. I just waited a bit, then turned back to the car, to drive off to wherever it was I was supposed to be.
Tears, idle tears, I know not what they mean, Tears from the depths of some devine despairRise in the heart, and gather to the eyes, In looking on the happy autumn fields, And thinking of the days that are no more.
I am suddenly comsumed by nostalgia for the little girl who was me, who loved the fields and believed in God, who spent winter days home sick from school reading Nancy Drew and sucking menthol cough drops, who could keep a secret.
He stood up straight and looked the world squarely in the fields and hills. To add weight to his words he stuck the rabbit bone in his hair. He spread his arm out wide. "I will go mad!" he annouced.
There are times when solitude is better than society, and silence is wiser than speech. We should be better Christians if we were more alone, waiting upon God, and gathering through meditation on His Word spiritual strength for labour in his service. We ought to muse upon the things of God, because we thus get the real nutriment out of them. . . . Why is it that some Christians, although they hear many sermons, make but slow advances in the divine life? Because they neglect their closets, and do not thoughtfully meditate on God's Word. They love the wheat, but they do not grind it; they would have the corn, but they will not go forth into the fields to gather it; the fruit hangs upon the tree, but they will not pluck it; the water flows at their feet, but they will not stoop to drink it. From such folly deliver us, O Lord. . . .
She said this in the same way you might say Fields of Punishment or Hades's gym shorts.
When we say two bodies 'touch', what we mean (without knowing it) is that both electromagnetic fields are interacting to avoid physical interpenetration and ... that happens well before subatomic particles touch!
Science and philosophy have for centuries been sustained by unquestioning faith in perception. Perception opens a window on to things. This means that it is directed, quasi-teleologically, towards a *truth in itself* in which the reason underlying all appearances is to be found. The tacit thesis of perception is that at every instant experience can be co-ordinated with that of the previous instant and that of the following, and my perspective with that of other consciousnesses—that all contradictions can be removed, that monadic and intersubjective experience is one unbroken text—that what is now indeterminate for me could become determinate for a more complete knowledge, which is as it were realized in advance in the thing, or rather which is the thing itself. Science has first been merely the sequel or amplification of the process which constitutes perceived things. Just as the thing is the invariant of all sensory fields and of all individual perceptual fields, so the scientific concept is the means of fixing and objectifying phenomena. Science defined a theoretical state of bodies not subject to the action of any force, and *ipso facto* defined force, reconstituting with the aid of these ideal components the processes actually observed. It established statistically the chemical properties of pure bodies, deducing from these those of empirical bodies, and seeming thus to hold the plan of creation or in any case to have found a reason immanent in the world. The notion of geometrical space, indifferent to its contents, that of pure movement which does not by itself affect the properties of the object, provided phenomena with a setting of inert existence in which each event could be related to physical conditions responsible for the changes occurring, and therefore contributed to this freezing of being which appeared to be the task of physics. In thus developing the concept of the thing, scientific knowledge was not aware that it was working on a presupposition. Precisely because perception, in its vital implications and prior to any theoretical thought, is presented as perception of a being, it was not considered necessary for reflection to undertake a genealogy of being, and it was therefore confined to seeking the conditions which make being possible. Even if one took account of the transformations of determinant consciousness, even if it were conceded that the constitution of the object is never completed, there was nothing to add to what science said of it; the natural object remained an ideal unity for us and, in the famous words of Lachelier, a network of general properties. It was no use denying any ontological value to the principles of science and leaving them with only a methodical value, for this reservation made no essential change as far as philosophy was concerned, since the sole conceivable being remained defined by scientific method. The living body, under these circumstances, could not escape the determinations which alone made the object into an object and without which it would have had no place in the system of experience. The value predicates which the reflecting judgment confers upon it had to be sustained, in being, by a foundation of physico-chemical properties. In ordinary experience we find a fittingness and a meaningful relationship between the gesture, the smile and the tone of a speaker. But this reciprocal relationship of expression which presents the human body as the outward manifestation of a certain manner of being-in-the-world, had, for mechanistic physiology, to be resolved into a series of causal relations.”—from_Phenomenology of Perception_. Translated by Colin Smith, pp. 62-64—Artwork by Cristian Boian
When I became convinced that the Universe is natural – that all the ghosts and gods are myths, there entered into my brain, into my soul, into every drop of my blood, the sense, the feeling, the joy of freedom. The walls of my prison crumbled and fell, the dungeon was flooded with light and all the bolts, and bars, and manacles became dust. I was no longer a servant, a serf or a slave. There was for me no master in all the wide world -- not even in infinite space. I was free -- free to think, to express my thoughts -- free to live to my own ideal -- free to live for myself and those I loved -- free to use all my faculties, all my senses -- free to spread imagination's wings -- free to investigate, to guess and dream and hope -- free to judge and determine for myself -- free to reject all ignorant and cruel creeds, all the "inspired" books that savages have produced, and all the barbarous legends of the past -- free from popes and priests -- free from all the "called" and "set apart" -- free from sanctified mistakes and holy lies -- free from the fear of eternal pain -- free from the winged monsters of the night -- free from devils, ghosts and gods. For the first time I was free. There were no prohibited places in all the realms of thought -- no air, no space, where fancy could not spread her painted wings -- no chains for my limbs -- no lashes for my back -- no fires for my flesh -- no master's frown or threat – no following another's steps -- no need to bow, or cringe, or crawl, or utter lying words. I was free. I stood erect and fearlessly, joyously, faced all worlds.And then my heart was filled with gratitude, with thankfulness, and went out in love to all the heroes, the thinkers who gave their lives for the liberty of hand and brain -- for the freedom of labor and thought -- to those who fell on the fierce fields of war, to those who died in dungeons bound with chains -- to those who proudly mounted scaffold's stairs -- to those whose bones were crushed, whose flesh was scarred and torn -- to those by fire consumed -- to all the wise, the good, the brave of every land, whose thoughts and deeds have given freedom to the sons of men. And then I vowed to grasp the torch that they had held, and hold it high, that light might conquer darkness still.
Many people in this room have an Etsy store where they create unique, unreplicable artifacts or useful items to be sold on a small scale, in a common marketplace where their friends meet and barter. I and many of my friends own more than one spinning wheel. We grow our food again. We make pickles and jams on private, individual scales, when many of our mothers forgot those skills if they ever knew them. We come to conventions, we create small communities of support and distributed skills--when one of us needs help, our village steps in. It’s only that our village is no longer physical, but connected by DSL instead of roads. But look at how we organize our tribes--bloggers preside over large estates, kings and queens whose spouses’ virtues are oft-lauded but whose faces are rarely seen. They have moderators to protect them, to be their knights, a nobility of active commenters and big name fans, a peasantry of regular readers, and vandals starting the occasional flame war just to watch the fields burn. Other villages are more commune-like, sharing out resources on forums or aggregate sites, providing wise women to be consulted, rabbis or priests to explain the world, makers and smiths to fashion magical objects. Groups of performers, acrobats and actors and singers of songs are traveling the roads once more, entertaining for a brief evening in a living room or a wheatfield, known by word of mouth and secret signal. Separate from official government, we create our own hierarchies, laws, and mores, as well as our own folklore and secret history. Even my own guilt about having failed as an academic is quite the crisis of filial piety--you see, my mother is a professor. I have not carried on the family trade.We dwell within a system so large and widespread, so disorganized and unconcerned for anyone but its most privileged and luxurious members, that our powerlessness, when we can summon up the courage to actually face it, is staggering. So we do not face it. We tell ourselves we are Achilles when we have much more in common with the cathedral-worker, laboring anonymously so that the next generation can see some incremental progress. We lack, of course, a Great Work to point to and say: my grandmother made that window; I worked upon the door. Though, I would submit that perhaps the Internet, as an object, as an aggregate entity, is the cathedral we build word by word and image by image, window by window and portal by portal, to stand taller for our children, if only by a little, than it does for us. For most of us are Lancelots, not Galahads. We may see the Grail of a good Classical life, but never touch it. That is for our sons, or their daughters, or further off.And if our villages are online, the real world becomes that dark wood on the edge of civilization, a place of danger and experience, of magic and blood, a place to make one’s name or find death by bear. And here, there be monsters.
The amorous shepherd has lost his staff,And his sheep are straying on the hillside,And he didn’t even play the flute he brought to play because he was thinking so much.No one came to him or went away. He never found his staff again.Others, cursing at him, gathered his sheep for him.No one had loved him, in the end.When he got up from the hillside and the false truth, he saw everything:The great valleys full of the same green as always,The great distant mountains, more real than any feeling,All reality, with the sky and the air and the fields that exist, is present.(And once again the air, that he’d missed for so long, entered coolly into his lungs)And he felt that the air was opening again, but with pain, a liberty in his chest.(7/10/1930)
We tend to be taken aback by the thought that God could be angry. how can a deity who is perfect and loving ever be angry?...We take pride in our tolerance of the excesses of others. So what is God's problem?... But love detests what destroys the beloved. Real love stands against the deception, the lie, the sin that destroys. Nearly a century ago the theologian E.H. Glifford wrote: 'Human love here offers a true analogy: the more a father loves his son, the more he hates in him the drunkard, the liar, the traitor.'... Anger isn't the opposite of love. Hate is, and the final form of hate is indifference... How can a good God forgive bad people without compromising himself? Does he just play fast and loose with the facts? 'Oh, never mind...boys will be boys'. Try telling that to a survivor of the Cambodian 'killing fields' or to someone who lost an entire family in the Holocaust. No. To be truly good one has to be outraged by evil and implacably hostile to injustice.
Slowly, God is opening my eyes to needs all around me. In Scripture, God revisits this issue of caring for the poor- an echo that repeats itself from Genesis to Revelation. The Bible acknowledges that the poor will always be part of society, but God takes on their cause. The Mosaic law of the Old Testament is filled with regulations to prevent and eliminate poverty. The poor were given the right to glean- to take produce from the unharvested edges of the fields, a portion of the tithes, and a daily wage. The law prevented permanent slavery by releasing Jewish bondsmen and women on the sabbatical and Jubilee year and forbade charging interest on loans. In one of his most tender acts, God made sure that the poor- the aliens, widows, and orphans- were all invited to the feasts.
God abides in men""God abides in men,These are men who are simple,they are fields of corn...Such men have mindslike wide grey skies,they have the grandeurthat the fools call emptiness.God abides in men.Some men are not simple,they live in citiesamong the teeming buildings,wrestling with forcesas strong as the sun and the rain.Often they must forgo dream upon dream...Christ walks in the wildernessin such lives.God abides in men,because Christ has put onthe nature of man, like a garment, and worn it to his own shape.He has put on everyone's life...to the workman's clothes to the King's red robes,to the snowy loveliness of the wedding garment...Christ has put on Man's nature,and given him back his humanness...God abides in man.
Truly I have looked into the very heart of darkness, and refused to yield to its paralyzing influence, but in spirit I am one of those who walk the morning. What if all dark, discouraging moods of the human mind come across my way as thick as the dry leaves of autumn? Other feet have traveled that road before me, and I know the desert leads to god as surely as the green, refreshing fields, and orchards.
Through the door at the end of the hall, Bushrod could see daylight. Gray and sullen it was, but daylight all the same. Through the years Bushrod had seen the dawn come to many fields, after many hard fights, and it was always a sacred moment to him--proof that the universe was still intact in spite of the blood on the ground, the hosts of Departed beginning their first day in eternity, the dead horses and broken gun carriages and scattered equipment--in spite of all the panoramic ruin of the battlefield so brutal and grotesque that it was a wonder God did not bury it in darkness forever--and with it the guilty living, who crept from their holes or their stiff blankets and looked about with astonishment on what they had done. But God never would bury it. He always seemed to want to start over again, whether out of anger or pity Bushrod could not say. And now here was another dawn, after another great fight, and once more God had permitted Bushrod Carter to live.
What is the first anesthetic?Wealth.And if I take your wealth?Necessities.And if I demolish your home, burn your fields?Acknowledgement.And if I make it taboo to sympathize with your plight?Family.And if I kill your family?God.And God......Hasn't said a word in two thousand years. (136)
I like places like this," he announced.I like old places too," Josh said, "but what's to like about a place like this?"The king spread his arms wide. "What do you see?"Josh made a face. "Junk. Rusted tractor, broken plow, old bike."Ahh...but I see a tractor that was once used to till these fields. I see the plow it once pulled. I see a bicycle carefully placed out of harm's way under a table."Josh slowly turned again, looking at the items once more.And i see these things and I wonder at the life of the person who carefully stored the precious tractor and plow in the barn out of the weather, and placed their bike under a homemade table."Why do you wonder?" Josh asked. "Why is it even important?"Because someone has to remember," Gilgamesh snapped, suddenly irritated. "Some one has to remember the human who rode the bike and drove the tractor, the person who tilled the fields, who was born and lived and died, who loved and laughed and cried, the person who shivered in the cold and sweated in the sun." He walked around the barn again, touching each item, until his palm were red with rust." It is only when no one remembers, that you are truely lost. That is the true death.
And, at such a time, for a few of us there will always be a tugging at the heart—knowing a precious moment had gone and we not there. We can ask and ask but we can’t have again what once seemed ours for ever—the way things looked, that church alone in the fields, a bed on belfry floor, a remembered voice, a loved face. They’ve gone and you can only wait for the pain to pass.
Dzieje kultury wykazują, ze głupota jest siostrą bliźniaczą rozumu, ona rośnie najbujniej nie na glebie dziewiczej ignorancji , lecz na gruncie uprawnym siódmym potem doktorów i profesorów. Wielkie absurdy nie są wymyślane przez tych, których rozum krząta się wokół spraw codziennych. Nic dziwnego zatem, że właśnie najintensywniejsi myśliciele bywali producentami największego głupstwa. / The history of culture shows that foolishness is a twin sister of wisdom. It does not flourish on the fields of pure ignorance but on the fields tirelessly plowed by doctors and professors. Great absurdities do not flourish where one is busy with everyday life. No wonder that sometimes most vigorous thinkers come up with utmost stupidities. (Dziennik 1956, XIX, Thursday)
What's so magical about solitude? In many fields, Ericsson told me, it's only when you're alone that you can engage in Deliberate Practice, which he has identified as the key to exceptional achievement. When you practice deliberately, you identify the tasks or knowledge that are just out of your reach, strive to upgrade your performance, monitor your progress, and revise accordingly. Practice sessions that fall short of this standard are not only less useful - they're counterproductive. They reinforce existing cognitive mechanisms instead of improving them.
Whether you are at play in the fields of the Lord or standing next to home plate squinting at the popping pitcher, that sudden, immediate knowing can also help you envision the outcome.
The problem is that they don't even realize that they're walking a new road every day. They don't see that the fields are new and the seasons change. All they think about is food and water
The midsummer sun shines but dim, The fields strive in vain to look gay; But when I am happy in Him December's as pleasant as May.
In a beautiful morning, walking barefoot to the work through the green fields with the company of the singing birds... and there you shall meet the real happiness!
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