Lotus Related Quotes

Much has been said of the aesthetic values of chanoyu- the love of the subdued and austere- most commonly characterized by the term, wabi. Wabi originally suggested an atmosphere of desolation, both in the sense of solitariness and in the sense of the poverty of things. In the long history of various Japanese arts, the sense of wabi gradually came to take on a positive meaning to be recognized for its profound religious sense. ...the related term, sabi,... It was mid-winter, and the water's surface was covered with the withered leaves of the of the lotuses. Suddenly I realized that the flowers had not simply dried up, but that they embodied, in their decomposition, the fullness of life that would emerge again in their natural beauty.

A lotus for you. A Buddha to be.

The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end.

Facebook, Oliver. You’d know what I’m talking about if you logged in more than once. All you’ve posted is an off-centered picture of a blurry raccoon.” “I’m still getting acclimated to the camera feature.” “You also only have two friends, and they’re both fake accounts.” “They told me I had funds available in a deceased relative’s account that they would help me retrieve. It sounded promising.” A sharp laugh hits me. “You didn’t even accept my friend request.” “You weren’t offering me two-million dollars.” Another laugh that prompts my own.

To use the symbolic language of Bodkin’s scheme, he would then be abandoning the conventional estimates of time in relation to his own physical needs, and entering the world of total neuronic time, where the massive intervals of the geological timescale calibrated his existence. Here, a million years was the shortest working unit, and the problems of food and clothing were as irrelevant as they would have been to a Buddhist contemplative lotus-squatting before an empty rice bowl under the protective canopy of the million-headed cobra of eternity.

The home of the young bride and her widower groom lies in Travancore, at the southern tip of India, sandwiched between the Arabian Sea and the Western Ghats—that long mountain range that runs parallel to the western coast. The land is shaped by water and its people united by a common language: Malayalam. Where the sea meets white beach, it thrusts fingers inland to intertwine with the rivers snaking down the green canopied slopes of the Ghats. It is a child’s fantasy world of rivulets and canals, a latticework of lakes and lagoons, a maze of backwaters and bottle-green lotus ponds; a vast circulatory system because, as her father used to say, all water is connected. It spawned a people—Malayalis—as mobile as the liquid medium around them, their gestures fluid, their hair flowing, ready to pour out laughter as they float from this relative’s house to that one’s, pulsing and roaming like blood corpuscles in a vasculature, propelled by the great beating heart of the monsoon.

Just as it looks as though the sun moves round the earth, so ordinary language seems to invert the relations between signifiers and signifieds, or words and their meanings. In everyday speech, it seems as though the word is simply the obedient transmitter of the meaning. It is as though it evaporates into it. If language did not conceal its operations in this way, we might be so enraptured by its music that, like the Lotus Eaters, we would never get anything done - rather as for Nietzsche, if we were mindful of the appalling butchery which produced civilised humanity, we would never get out of bed. Ordinary language, like history for Nietzsche or the ego for Freud, operates by a kind of salutary amnesia or repression. Poetry is the kind of writing which stands this inversion of form and content, or signifier and signified, on its feet again. It makes it hard for us to brush aside the words to get at the meanings. It makes it clear that the signified is the result of a complex play of signifiers. And in doing so, it allows us to experience the very medium of our experience.

PART II THE RETURN OF ODYSSEUS TO HIS OWN COUNTRY CHAPTER V. Odysseus on the Island of Calypso VI. Odysseus Constructs a Raft and Leaves the Island VII. Odysseus is Saved on the Island of Scheria VIII. Nausicaä is Sent to the River by Athena IX. Odysseus Arrives at the Palace of Alkinoös X. Odysseus in the Halls of Alkinoös XI. The Banquet in Honor of Odysseus XII. Odysseus Relates His Adventures XIII. The Lotus-Eaters and the Cyclops XIV. The Cave of the Cyclops XV. The Blinding of the Cyclops XVI. Odysseus and His Companions Leave the Land of the Cyclops XVII. The Adventures of Odysseus on the Island of Æolus XVIII. Odysseus at the Home of Circè XIX. Circè Instructs Odysseus Concerning His Descent to Hades XX. The Adventures of Odysseus in Hades XXI. Odysseus Converses with His Mother and Agamemnon XXII. Conversation with Achilles and Other Heroes XXIII. The Return of Odysseus to the Island of Circè XXIV. Odysseus Meets the Sirens, Skylla, and Charybdis XXV. Odysseus on the Island of Hēlios XXVI. The Departure of Odysseus from the Island of Scheria XXVII. Odysseus Arrives at Ithaca XXVIII. Odysseus Seeks the Swineherd

Zen can be seen as having a special kind of structure with basic demands that are structural demands and therefore open to scientific investigation—and the more it can seem to have a definite character to be grasped and “understood.” When Zen is studied in this way, it is seen in the context of Chinese and Japanese history. It is seen as a product of the meeting of speculative Indian Buddhism with practical Chinese Taoism and even Confucianism. It is seen in the light of the culture of the T’ang dynasty, and the teachings of various “houses.” It is related to other cultural movements. It is studied in its passage into Japan and its integration into Japanese civilization. And then a great deal of things about Zen come to seem important, even essential. The Zendo or meditation hall. The Zazen sitting. The study of the Koan. The costume. The lotus seat. The bows. The visits to the Roshi and the Roshi’s technique for determining whether one has attained Kensho or Satori, and helping one to do this. Zen, seen in this light, can then be set up against other religious structures—for instance that of Catholicism, with its sacraments, its liturgy, its mental prayer (now no longer practised by many), its devotions, its laws, its theology, its Bible; its cathedrals and convents; its priesthood and its hierarchical organization; its Councils and Encyclicals.

Although your mind lies beyond birth and death, this illusory body does die, so practice while remembering death […] The guru said: Human beings don't think of death. A man's life is like a pile of chaff or a feather on a mountain pass. The demon Lord of Death comes suddenly, like an avalanche or a storm. Disturbing emotions are like straw catching fire. Your life-span decreases like the shadows of the setting sun […] This life is crossed in a brief moment, but samsara is endless. What will you do in the next life? Also, the length of this life is not guaranteed: the time of death lies uncertain, and like a convict taken to the scaffold, you draw closer to death with each step. All beings are impermanent and die. Haven't you heard about the people who died in the past? Haven't you seen any of your relatives die? Don't you notice that we grow old? And still, rather than practicing the Dharma, you forget about past grief. Chased by temporary circumstances, tied by the rope of dualistic fixation, exhausted by the river of desire, caught in the web of samsaric existence, held captive by the tight shackles of karmic ripening - even when the tidings of the Dharma reach you, you still cling to diversions and remain careless. Is it that death doesn't happen to people like you? I pity all sentient beings who think in this way! The guru said: When you keep in mind the misery of dying. it becomes clear that all activities are causes for suffering. so give them up. Cut all ties, even the smallest, and meditate in solitude on the remedy of emptiness. Nothing whatsoever will help you at the time of death, so practice the Dharma since it is your best companion...

The twelve-petal lotus is another powerful tool for healing physical conditions through the relational boundary. In the Hindu tradition, the symbol for the heart chakra is two superimposed triangles set within a circle, both surrounded by lotus petals. One triangle is right side up; the other points down. These differing directions symbolize a choice: we can either rise to feelings of unconditional love and devotion or fall into despair and negativity. The twelve petals of the lotus represent the higher virtues, those that can lift us up: love, understanding, peace, harmony, empathy, blessing, clarity, unity, compassion, kindness, purity, and forgiveness. The circle reflects unity and perfection.

Although your mind lies beyond birth and death, this illusory body does die, so practice while remembering death […] The guru said: Human beings don't think of death. A man's life is like a pile of chaff or a feather on a mountain pass. The demon Lord of Death comes suddenly, like an avalanche or a storm. Disturbing emotions are like straw catching fire. Your life-span decreases like the shadows of the setting sun […] This life is crossed in a brief moment, but sarnsara is endless. What will you do in the next life? Also, the length of this life is not guaranteed: the time of death lies uncertain, and like a convict taken to the scaffold, you draw closer to death with each step. All beings are impermanent and die. Haven't you heard about the people who died in the past? Haven't you seen any of your relatives die? Don't you notice that we grow old? And still, rather than practicing the Dharma, you forget about past grief.

Although your mind lies beyond birth and death, this illusory body does die, so practice while remembering death […] The guru said: Human beings don't think of death. A man's life is like a pile of chaff or a feather on a mountain pass. The demon Lord of Death comes suddenly, like an avalanche or a storm. Disturbing emotions are like straw catching fire. Your life-span decreases like the shadows of the setting sun […] This life is crossed in a brief moment, but samsara is endless. What will you do in the next life? Also, the length of this life is not guaranteed: the time of death lies uncertain, and like a convict taken to the scaffold, you draw closer to death with each step. All beings are impermanent and die. Haven't you heard about the people who died in the past? Haven't you seen any of your relatives die? Don't you notice that we grow old? And still, rather than practicing the Dharma, you forget about past grief. Chased by temporary circumstances, tied by the rope of dualistic fixation, exhausted by the river of desire, caught in the web of samsaric existence, held captive by the tight shackles of karmic ripening - even when the tidings of the Dharma reach you, you still cling to diversions and remain careless. Is it that death doesn't happen to people like you? I pity all sentient beings who think in this way! The guru said: When you keep in mind the misery of dying. it becomes clear that all activities are causes for suffering. so give them up. Cut all ties, even the smallest, and meditate in solitude on the remedy of emptiness. Nothing whatsoever will help you at the time of death, so practice the Dharma since it is your best companion.

THE SADDHARMA-PUṆḌARĪKA SŪTRA OR LOTUS SŪTRA The earliest date ascertainable for this sūtra is between 100BCE and 100CE. It is a composite text, showing an overall division into two sections, the first relating to upāya and ekayāna, and the latter to the life-span of the Buddha. Upāya, or skilful means, is the central teaching of the sūtra, and describes the way in which the Buddha adapts his teaching to the disposition (adhimukti) of his hearers, which means that the value of a teaching is relative to its result. This doctrine became the prime means used to account for the varied teachings of the sūtras, since those which were not thought to teach the ultimate truth, paramārtha-satya, were seen as upāya of the Buddha.

Even the vegetable kingdom knows that excellence comes from an environment of excellence (e.g. what the lotus relies on is pure, so impurity cannot stain it; what the cinnamon depends on for its existence is lofty, and thus it will not be weighed down by trivia), how can humans who understand the great relations not search for well-being by following well-being?

[Tenzin Palmo]: Westerners are often frustrated because of feeling they have no time for practice. They are always saying: ‘We have to work, we do not have any time to sit. They have the idea it is only practice when they are sitting, saying mantras, or doing some kind of breathing meditation. This is not the case. Practice is something you do moment to moment, all through the day. It is the way you relate to the people you meet. It is the way you drink your tea, approach your work and how you become more aware of your internal responses to things. It is a matter of waking up. Mostly we live our lives in a kind of sleepwalking state.

You also only have two friends, and they’re both fake accounts.” “They told me I had funds available in a deceased relative’s account that they would help me retrieve. It sounded promising.” A sharp laugh hits me. “You didn’t even accept my friend request.” “You weren’t offering me two million dollars.

And with this frailty of mind, society in general acts like the petulant child in the sandbox, relational aggression occasionally frothing above the surface.

When one prays to an image of Lord Krishna, it reaches the 'relative'. If one bows down here (at the lotus feet of the Gnani Purush), then it reaches one's own Self (Atma) directly. This is because the vitaraag One (One free from all attachment and abhorrence) does not accept it, does He? It is always such that, wherever there is darshan of both the 'relative' and the 'real', there indeed lies liberation (moksha).

The lotus is one of the most commercially successful sources of inspiration for biomimetic products. Apart from their intoxicating, heavenly fragrance, lotus plants are a symbol of purity in some major religions. More than two thousand years ago, for example, the Bhagavad Gita, one of India's ancient sacred scriptures, referred to lotus leaves as self-cleaning, but it wasn't until the late 1960s that engineers with access to high-powered microscopes began to understand the mechanism underlying the lotus' dirt-free surface. German scientist Dr. Wilhelm Barthlott continued this research, finding microstructures on the surface of a lotus leaf that cause water droplets to bead up and roll away particles of mud or dirt. Like many biomimics, this insight came quickly, while its commercialization took many years more. The "Lotus Effect"-short for the superhydrophobic (water-repelling) quality of the lotus leaf's micro to nanostructured surface-has become the subject of more than one hundred related patents and is one of the premier examples of successfully commercialized biomimicry.

We learned a lot from watching Lotus do it the right way. They spent about half a million dollars developing 1-2-3, which was approximately the same amount of money we spent in developing the DG and PC versions of WordPerfect. They spent about two million dollars on their 1-2-3 roll-out; their ads, brochures, packaging, distribution, and public relations were all very professionally done. We, however, spent only $100,000 on our roll-out and generally looked like amateurs at everything we did. 1-2-3 would become the most popular spreadsheet as soon as it was released. We would need five years to become the most popular word processor.

From the early 18th Dynasty the Hathor Cow is often shown in a marsh setting either with papyrus or lotus. When shown with a lotus the Hathor Cow may relate to her Mehet-Weret form; the Divine Cow born from or personifying the Nun, the primeval chaos. It also alluded to her role as mother of Ra who was born from the lotus. Both the cow and the lotus are symbols of birth and rebirth. A cow shown with papyrus probably refers to the Hathor Cow suckling and protecting the Horus child in the marshes of Khemmis. (Both motifs are discussed in detail in later chapters.) The Hathor Cow next to a mountain is less widespread and was introduced in the 18th Dynasty. It refers to her afterlife aspects as she is standing at the entrance to the afterworld

Suppose a bhikṣu, a bhikṣuṇī, an upāsaka, an upāsikā, or some other wise person, whether young or old, rejoices at hearing this sūtra in a congregation after my extinction. After leaving the congregation, he or she goes to some other place, for instance, to a monastery, a retired place, a city, a street, a town, or a village. There he or she expounds this sūtra, as he or she has heard it, to his or her father, mother, relative, friend or acquaintance as far as he or she can.