Garland Related Quotes

At Padovani Beach the dance hall is open every day. And in that huge rectangular box with its entire side open to the sea, the poor young people of the neighborhood dance until evening. Often I used to await there a a moment of exceptional beauty. During the day the hall is protected by sloping wooden awnings. When the sun goes down they are raised. Then the hall is filled with an odd green light born of the double shell of the sky and the sea. When one is seated far from the windows, one sees only the sky and, silhouetted against it, the faces of the dancers passing in succession. Sometimes a waltz is being played, and against the green background the black profiles whirl obstinately like those cut-out silhouettes that are attached to a phonograph's turntable. Night comes rapidly after this, and with it the lights. But I am unable to relate the thrill and secrecy that subtle instant holds for me. I recall at least a magnificent tall girl who had danced all afternoon. She was wearing a jasmine garland on her right blue dress, wet with perspiration from the small of her back to her legs. She was laughing as she danced and throwing back her head. As she passed the tables, she left behind her a mingled scent of flowers and flesh. When evening came, I could no longer see her body pressed tight to her partner, but against her body alternating spots of white jasmine and black hair, and when she would throw back her swelling breast I would hear her laugh and see her partner's profile suddenly plunge forward. I owe to such evenings the idea I have of innocence. In any case, I learn not to separate these creatures bursting with violent energy from the sky where their desires whirl.

Poverty has few distinctions among its victims,” observed Hamlin Garland in an 1897 novel set amidst the rise of Populism. Describing a protest of Kansas farmers, he wrote, “The negro stood close beside his white brother in adversity, and there was a certain relation and resemblance in their stiffened walk, poor clothing, and dumb, imploring, empty hands.” The spectacle, Garland continued, was “something tremendous, something far-reaching. The movement it represented had the majesty, if not the volcanic energy, of the rise of the peasants of the Vendee.

Who needs to read fast? In Nepal, when someone dies, their relatives string garlands of yellow flowers and float them across the sacred river, a bridge to the beyond. This is not assembly-line work. So I read slowly.

I know nobody’s going to take care of me. I have to make sure that I’ve got things in place. Who will speak for me when I can’t speak for myself? One sister has her own grief. The other I simply do not trust. I’ve thought about bribing my nieces and nephews, who are in my will. Let’s not kid ourselves. Making plans that assure our elder years are managed to our liking and fit within our budget is more crucial for those without children. We know we can’t count on offspring to oversee our dotage. There’s even a name for what we may someday become—elder orphans. “Aging seniors face all sorts of uncertainties,” writes Susan B. Garland in Kiplinger’s Retirement Report. “But older childless singles and couples are missing the fallback that many other seniors take for granted: adult children who can monitor an aging parent and help navigate a complex system of health care, housing, transportation, and social services.” Perhaps we can push planning aside for a while, but then our care may fall to an inattentive relative, acquaintance, or potentially nefarious do-gooder to make decisions for us when we can’t make them ourselves. If we’re really in a jam, some judge will appoint someone to manage our affairs. No one wants to face the fact, but none of us is getting out of here alive. Some steer clear of making plans, procrastinate, or remain in denial that their day will come. Even partial planning risks chaotic consequences. -—-—-—

10. Wrong Views a) Classification of Wrong Views. There are three types of wrong view: wrong view of cause and result, of the truth, and of the Three Jewels. The first one means not believing that suffering and happiness are caused by nonvirtue and virtue. The second one means not believing that one attains the Truth of Cessation even if the Truth of the Path is practiced. The third one means not believing in the Three Jewels and slandering them. b) Three Results of Wrong Views. "Result of maturation of the act" means that the actor will be born in the animal realm. "Result similar to the cause" means that even if the actor is born in the human realm, he will have even deeper ignorance. "General result of the force" means that the actor will be reborn in a place with no crops. c) Distinctive Act of Wrong Views. Within wrong view, belief only in literal, rational, observable truths is very heavy negative karma. All of the above "maturation" results are given in general terms. There are also three specific classifications: by the type of afflicting emotions, by the frequency, and by the object. First, if one acts with hatred, one will be born in the hell realm. If one acts with desire, one will be born as a hungry ghost. If one acts with ignorance, one will be born in the animal realm. The Precious Jewel Garland says: By attachment, one will become a hungry ghost, By hatred, one will be thrown in the hell realm, and By ignorance, one will be born an animal. Relating to frequency, when one creates countless nonvirtuous actions, one will be born in the hell realm; one will be born as a hungry ghost by committing many nonvirtuous actions; one will be born as an animal by committing some nonvirtuous actions. Relating to object, one will be born in the hell realm if one acts nonvirtuously toward beings of higher status; if toward mediocre beings, one will be born as a hungry ghost; if toward ordinary beings, one will be born as an animal. This is the explanation of the cause and result of the nonvirtues. The Precious Jewel Garland says: Desire, aversion, ignorance, And the karma created thereby are nonvirtues. All sufferings come from nonvirtue, As do the lower realms.

It has to do with relating to someone from the groundwork of our basic physical sexuality. As long as the naked body elicits responses from men and women, there will be transsexuals.

In this latter sense the Buddha has defined trivial talk. He said: If the mind of a monk inclines to talking, he should think thus: “I shall not engage in the low kind of talk that is vulgar, worldly and unprofitable; that does not lead to detachment, dispassionateness, cessation, tranquility, direct knowledge, enlightenment, Nirvana; namely talk about kings, thieves, ministers, armies, famine and war; about eating, drinking, clothing and lodgings; about garlands, perfumes, relatives, vehicles, villages, towns, cities and countries; about women and wine, the gossip of the street and the well, talk about ancestors, about various trifles, tales about the origins of the world and the sea, talk about things being so or otherwise, and similar matters.” Thus he has clear comprehension. “But talk that is helpful for leading the austere life, useful for mental clarity, that leads to complete detachment, dispassionateness, cessation, tranquility, direct knowledge, enlightenment and Nibbana; that is talk on frugality, contentedness, solitude, seclusion, application of energy, virtue, concentration, wisdom, deliverance and on the knowledge and vision bestowed by deliverance—in such talk shall I engage.” Thus he has clear comprehension.