Marrow Of Tradition Quotes

I did have the longest hair of any of the boys... I braided it myself each morning, to keep it out of the way and to remind myself of things I couldn’t quite remember but that, nevertheless, I knew to be true.

Effective altruists do things like the following: •Living modestly and donating a large part of their income—often much more than the traditional tenth, or tithe—to the most effective charities; •Researching and discussing with others which charities are the most effective or drawing on research done by other independent evaluators; •Choosing the career in which they can earn most, not in order to be able to live affluently but so that they can do more good; •Talking to others, in person or online, about giving, so that the idea of effective altruism will spread; •Giving part of their body—blood, bone marrow, or even a kidney—to a stranger. In the following chapters, we will meet people who have done these things.

This transubstantiated body is also styled ativahika-deha or “superconductive body.” This omnipresent, luminous vehicle is endowed with the great paranormal powers (siddhi) acknowledged in all the scriptures of Yoga and Tantra. In the Yoga-Bîja, we find the following stanzas: The fire of Yoga gradually bakes the body composed of the seven constituents [such as bone, marrow, blood, etc.].

Let us spend one day as deliberately as Nature, and not be thrown off the track by every nutshell and mosquito's wing that falls on the rails. Let us rise early and fast, or break fast, gently and without perturbation; let company come and let company go, let the bells ring and the children cry, -- determined to make a day of it. Why should we knock under and go with the stream? Let us not be upset and overwhelmed in that terrible rapid and whirlpool called a dinner, situated in the meridian shallows. Weather this danger and you are safe, for the rest of the way is down hill. With unrelaxed nerves, with morning vigor, sail by it, looking another way, tied to the mast like Ulysses. If the engine whistles, let it whistle till it is hoarse for its pains. If the bell rings, why should we run? We will consider what kind of music they are like. Let us settle ourselves, and work and wedge our feet downward through the mud and slush of opinion, and prejudice, and tradition, and delusion, and appearance, that alluvion which covers the globe, through Paris and London, through New York and Boston and Concord, through church and state, through poetry and philosophy and religion, till we come to a hard bottom and rocks in place, which we can call reality, and say, This is, and no mistake; and then begin, having a point d'appui, below freshet and frost and fire, a place where you might found a wall or a state, or set a lamp-post safely, or perhaps a gauge, not a Nilometer, but a Realometer, that future ages might know how deep a freshet of shams and appearances had gathered from time to time. If you stand right fronting and face to face to a fact, you will see the sun glimmer on both its surfaces, as if it were a cimeter, and feel its sweet edge dividing you through the heart and marrow, and so you will happily conclude your mortal career. Be it life or death, we crave only reality. If we are really dying, let us hear the rattle in our throats and feel cold in the extremities; if we are alive, let us go about our business. Time is but the stream I go a-fishing in. I drink at it; but while I drink I see the sandy bottom and detect how shallow it is. Its thin current slides away, but eternity remains. I would drink deeper; fish in the sky, whose bottom is pebbly with stars. I cannot count one. I know not the first letter of the alphabet. I have always been regretting that I was not as wise as the day I was born. The intellect is a cleaver; it discerns and rifts its way into the secret of things. I do not wish to be any more busy with my hands than is necessary. My head is hands and feet. I feel all my best faculties concentrated in it. My instinct tells me that my head is an organ for burrowing, as some creatures use their snout and fore-paws, and with it I would mine and burrow my way through these hills. I think that the richest vein is somewhere hereabouts; so by the divining rod and thin rising vapors I judge; and here I will begin to mine.

The cure for HIV?” “In 2007, a man named Timothy Ray Brown, known later as the Berlin patient, was cured of HIV. Brown was diagnosed with acute myeloid leukemia. His HIV-positive status complicated his treatment. During chemotherapy, he battled sepsis, and his physicians had to explore less traditional approaches. His hematologist, Dr. Gero Hutter, decided on a stem cell therapy: a full bone marrow transplant. Hutter actually passed over the matched bone marrow donor for a donor with a specific genetic mutation: CCR5-Delta 32. CCR5-Delta 32 makes cells immune to HIV.” “Incredible.” “Yes. At first, we thought the Delta 32 mutation must have arisen during the Black Death in Europe—about four to sixteen percent of Europeans have at least one copy. But we’ve traced it back further. We thought perhaps smallpox, but we’ve found Bronze Age DNA samples that carry it. The mutation’s origins are a mystery, but one thing is certain: the bone marrow transplant with CCR5-Delta 32 cured both Brown’s leukemia and HIV. After the transplant, he stopped taking his antiretrovirals and has never again tested positive for HIV.

As Our Lord obtained the first elements of His own human Body from a woman, so for the Eucharist He takes bread and wine from the earth. The bread and wine are thus representative of mankind. Two of the substances which have most widely nourished man are bread and wine. Bread has been called the marrow of the earth; wine, its very blood. In giving what has traditionally made our flesh and blood, we are equivalently offering all mankind on the paten.

One of the legacies of the popularization campaign is that some of the most prominent Sōtō temples are associated with shamanistic and esoteric practices. They are best known to their congregations of lay followers for espousing a syncretic approach to attaining worldly benefits, such as prosperity, fertility, or safety during travels, rather than for traditional Zen practices of meditation and monastic discipline.

Terminology and classification Leukaemias are traditionally classified into four main groups: • acute lymphoblastic leukaemia (ALL) • acute myeloid leukaemia (AML) • chronic lymphocytic leukaemia (CLL) • chronic myeloid leukaemia (CML). In acute leukaemia there is proliferation of primitive stem cells leading to an accumulation of blasts, predominantly in the bone marrow, which causes bone marrow failure. In chronic leukaemia the malignant clone is able to differentiate, resulting in an accumulation of more mature cells. Lymphocytic and lymphoblastic cells are those derived from the lymphoid stem cell (B cells and T cells). Myeloid refers to the other lineages, i.e. precursors of red cells, granulocytes, monocytes and platelets (see Fig. 24.2, p. 989). The diagnosis of leukaemia is usually suspected from an abnormal blood count, often a raised white count, and is confirmed by examination of the bone marrow. This includes the morphology of the abnormal cells, analysis of cell surface markers (immunophenotyping), clone-specific chromosome abnormalities and molecular changes. These results are incorporated in the World Health Organization (WHO) classification of tumours of haematopoietic and lymphoid tissues; the subclassification of acute leukaemias is shown in Box 24.47. The features in the bone marrow not only provide an accurate diagnosis but also give valuable prognostic information, allowing therapy to be tailored to the patient’s disease.

Race prejudice is the devil unchained.

Those who set in motion the forces of evil cannot always control them afterwards.

We are all puppets in the hands of Fate, and seldom see the strings that move us.

When the pride of intellect and caste is broken; when we grovel in the dust of humiliation; when sickness and sorrow come, and the shadow of death falls upon us, and there is no hope elsewhere,—we turn to God, who sometimes swallows the insult, and answers the appeal.

Zen's failure to resist and renounce intolerance and militarism is ironically derivative of traditional principles when misunderstood or when applied, sometimes purposefully, in an inappropriate way.

While not inherently "green" in the current sense of ecology, Zen evidences quite a number of core qualities and values that can be considered ecofriendly and help it serve as a model for new theories that address problems of conservation and pollution control. Traditional Japanese society is characterized by an approach based on healthy, efficient, and convenient living derived from a mental outlook that makes the most of minimal natural resources. Zen particularly endorses the values of simplicity, in that monks enter the Samgha Hall only with robes, bowls, and a few other meager possessions; thrift, by making a commitment to waste nothing; and communal manual labor, such that through a rotation of chores everyone contributes to the upkeep of the temple. The image of dedicated monks sweeping the wood floors of the hallways by rushing along on their hands in a semi-prostrate position is inspiring. Furthermore, the monastic system's use of human and material resources, including natural space, is limited and spare in terms of temple layout, the handling of administrative duties and chores, and the use of stock items. The sparse, spartan, vegetarian Zen cook, who prepares just enough rice gruel for his fellow monks but not a grain too much or too little, demonstrates an inherent—if not necessarily deliberate—conservationist approach. The minimalist aesthetic of rock gardens highlights the less-is-more Zen outlook that influenced the "Buddhist economics" evoked by E. F. Schumacher in Small Is Beautiful.

Zen is eminently practical in seeing nature as a model for human behavior to learn and practice the way of the dharma. For example, the pine trees weathering the harsh winter storms teach a lesson in the value of dedication and determination in pursing the path to enlightenment; bamboo branches that sway but are not broken by the breeze teach flexibility and the need to overcome stubborn one-sided or partial views; and evaporating dew, which accepts its brevity and inevitable demise, shows the demise, significance of adjusting and abandoning resistance to the impermanence of reality. These natural images, which are used extensively in the Chinese and Japanese poetic traditions, frequently enter into various styles of Zen verse and prose, not just as rhetorical flourishes but as indicators of inner spiritual transformation.

For those who care deeply about Zen and its place in Japan and the world, the challenge is to help define Zen's role creatively lest the tradition get buried under the avalanche of criticism.

The relation of mysticism to morality is often controversial because of an implicit gap between the ideal realm of spiritual attainment (enlightenment) and the real or practical realm of ethical decision making. This gap frequently leads to charges of escapism, amorality, or antinomianism—all forms of a basic moral blindness—which haunt many spiritual traditions, including Zen. The blindness ranges from a passivity in overlooking or ignoring social problems and moral dilemmas to a more aggressive side, which actively participates in or causes examples of intolerance and militarist excess, including atrocities committed during the World War II era in Nanking or with regard to the plight of the "comfort women" (Asians forced into prostitution by the Japanese military).

Selfishness is the most constant of human motives. Patriotism, humanity, or the love of God may lead to sporadic outbursts which sweep away the heaped-up wrongs of centuries; but they languish at times, while the love of self works on ceaselessly, unwearyingly, burrowing always at the very roots of life, and heaping up fresh wrongs for other centuries to sweep away.

It was a prerogative of aristocracy, Ellis reflected, to live upon others, and the last privilege which aristocracy in decay would willingly relinquish.

Ellis had a strain of thrift, derived from a Scotch ancestry, and a tenacious memory for financial details.