Pillars Of Character Quotes

The tower of success stands on the pillars of vision, action, patience and the character to withstand criticisms.

The 4 pillars Of the Greatest Religion ever Are Love Trust Character & Brotherhood...

Didn't you hear what I said, you weird fucker? What kind of Green Bone are you, anyway?" Spittle flew from Bero's mouth as his head jerked up. His shoulders were heaving. "I killed your father." "You didn't," Niko told him bluntly. "I never knew my father, but he was a good person, a respected Pillar, and one of the most powerful Green Bones anyone could name. That's what I've been told all my life, and it's what I choose to believe. The Mountain clan murdered him, but the truth of it is that a man like that can only be brought down by his own flaws, in the face of forces beyond anyone's control. Not by someone like you.

the three pillars of the Rebelution: character, competence, and collaboration

Shae gave a nod of silent understanding. Niko had put into words something she'd felt for a long time -- a sense that she struggled not only against the Mountain and all the other enemies of the clan, but against something even larger and more inexorable. Niko lowered his gaze to his hands. "I thought I could escape and find some other meaning in my life. But if the clan crumbles, either quickly or slowly, if it becomes as obsolete and irrelevant as people like Jim Sunto believe, then everything that made me, including my father's murder and my mother's execution, would be meaningless. Every drop of blood spilled, every sacrifice made, every child ever trained to wear jade as a Green Bone warrior of Kekon over centuries of history.... That's what the Pillar carries. That's our power, and ours alone." He looked back toward the school with a small, sad smile. "Ru tried so hard to tell me that I was a selfish fool to run away from it. He was right.

The root of the word “integrity” is “integer.” It’s a math term - and it refers to whole numbers. The word itself implies “wholeness.” These are the questions we must ask ourselves frequently. “Am I whole?” “Are there parts of my character that are lacking?

Astrid looked at Lana, now leaning against the window, and Diana, lost in thought, and reminded herself that at times she had hated Diana. She had told Sam to kill her if necessary. And she had disliked Lana as a short-tempered bitch who sometimes abused her privileges. She let her mind move beyond these two. Orc, who had been the first to kill in the FAYZ, the first murderer. A vicious drunk. But someone who had died a hero. Mary. Mother Mary. A saint who had died trying to murder the children she cared for. Quinn, who had been a faithless worm at the start and had been a pillar at the end. Albert. She still didn’t know quite what to think of Albert, but it was undeniable that far fewer would have walked out of the FAYZ without Albert. If her own feelings were this conflicted, was it any wonder the rest of the world didn’t know what to do with the Perdido survivors?

But even in such works where the author is ideally unobtrusive, he remains diffused through the book so that his very absence becomes a kind of radiant presence. As the French say, il brille par son absence — "he shines by his absence." In connection with Bleak House we are concerned with one of those authors who are so to speak not supreme deities, diffuse and aloof, but puttering, amiable, sympathetic demigods, who descend into their books under various disguises or send therein various middlemen, representatives, agents, minions, spies, and stooges. [...] Roughly speaking, there are three types of such representatives. Let us inspect them. First, the narrator insofar as he speaks in the first person, the capital I of the story, its moving pillar. [...] Second, a type of author's representative, what I call the sifting agent. [...] The third type is the so-called perry, possibly derived from periscope, despite the double r, or perhaps from parry in vague connection with foil as in fencing. But this does not matter much since anyway I invented the term myself many years ago.

It has often been said that the New World is deficient in the elements of poetry and romance ; that its bards must of necessity linger over the classic ruins of other lands; and draw their sketches of character from foreign sources, and paint Nature under the soft beauty of an Eastern sky. On the contrary, New England is full of Romance....we have mountains pillaring a sky as blue as that which bends over classic Olympus; streams as bright and beautiful as those of Greece and Italy, and forests richer and nobler than those which of old were haunted by Sylph and Dryad.

As ingenious as this explanation is, it seems to me to miss entirely the emotional significance of the text- its beautiful and beautifully economical evocation of certain difficult feelings that most ordinary people, at least, are all too familiar with: searing regret for the past we must abandon, tragic longing for what must be left behind. (...) Still, perhaps that's the pagan, the Hellenist in me talking. (Rabbi Friedman, by contrast, cannot bring himself even to contemplate that what the people of Sodom intend to do to the two male angels, as they crowd around Lot's house at the beginning of the narrative, is to rape them, and interpretation blandly accepted by Rashi, who blithely points out thta if the Sodomites hadn't wanted sexual pleasure from the angels, Lot wouldn't have suggested, as he rather startingly does, that the Sodomites take his two daughter as subsitutes. But then, Rashi was French.) It is this temperamental failure to understand Sodom in its own context, as an ancient metropolis of the Near East, as a site of sophisticated, even decadent delights and hyper-civilized beauties, that results in the commentator's inability to see the true meaning of the two crucial elements of this story: the angel's command to Lot's family not to turn and look back at the city they are fleeing, and the transformation of Lot's wife into a pillar of salt. For if you see Sodom as beautiful -which it will seem to be all the more so, no doubt, for having to be abandoned and lost forever, precisely the way in which, say, relatives who are dead are always somehow more beautiful and good than those who still live- then it seems clear that Lot and his family are commanded not to look back at it not as a punishment, but for a practical reason: because regret for what we have lost, for the pasts we have to abandon, often poisons any attempts to make a new life, which is what Lot and his family now must do, as Noah and his family once had to do, as indeed all those who survive awful annihilations must somehow do. This explanation, in turn, helps explain the form that the punishment of Lot's wife took- if indeed it was a punishment to begin with, which I personally do not believe it was, since to me it seems far more like a natural process, the inevitable outcome of her character. For those who are compelled by their natures always to be looking back at what has been, rather than forward into the future, the great danger is tears, the unstoppable weeping that the Greeks, if not the author of Genesis, knew was not only a pain but a narcotic pleasure, too: a mournful contemplation so flawless, so crystalline, that it can, in the end, immobilize you.

Where do you get your stories?" the interviewer asked. It was a typical question. Ben had answered it himself once. He believed that writers gathered sensory data from dreams and experiences, and then in the imagination all that information stirred up like celestial dust into giant pillars of creation, where all that data bonded together into characters, settings, an entire universe. Fleischer, however, believed that stories came from a much different place. He believed that all good wrtiers were simply tools for a greater force. "Call it the Muse, call it Gan, call it God, or whatever you want. I personally don't have a name for it. But you know you're in it's grip when the story just flows through you, and there's nothing you can do to stop it. At that point... you're just a pen.

To understand antiquity’s idea of man, we must examine its gods and heroes, myths and legends. In these we find the classical prototype of genuine man. ... the will to greatness, wealth, power and fame. Anything opposed to it falls short of the authentically human. ... What a world of difference between this conception and that to which Christ has led us! ... Jesus’ friends are in no way remarkable for their talent or character. He who considers the apostles or disciples great from a human or religious point of view raises the suspicion that he is unacquainted with true greatness. Moreover, he is confusing standards, for the apostle and disciple have nothing to do with such greatness. Their uniqueness consists of their being sent, of their God-given role of pillars for the coming salvation.

Many real-world Northwestern endonyms have European origins, such as “Portland,” “Victoria,” “Bellingham,” and “Richland.” To address this phenomenon while also contributing a sense of the fantastic, I chose to utilize a forgotten nineteenth century European artificial language as a source. Volapük is clumsy and awkward, but shares a relationship with English vocabulary (upon which it is based) that I was able to exploit. In my fictional universe, that relationship is swapped, and English (or rather, “Vendelabodish”) words derive from Volapük (“Valütapük”). This turns Volapük into an ancient Latin-like speech, offering texture to a fictional history of the colonizers of my fictional planets. Does one have to understand ancient Rome and medieval Europe and America’s Thirteen Colonies to understand the modern Pacific Northwest? Nah. But exploring the character and motivations of a migrating, imperial culture certainly sets the stage for explaining a modernist backlash against the atrocities that inevitably come with colonization.             The vocabulary of Volapük has also given flavor that is appropriate, I feel, to the quasi-North American setting. While high fantasy worlds seem to be built with pillars of European fairy tales, the universe of Geoduck Street is intentionally built with logs of North American tall tales. Tolkien could wax poetic about the aesthetic beauty of his Elvish words all he wanted, since aesthetic beauty fits the mold of fairies and shimmering palaces, but Geoduck Street needed a “whopper-spinning” approach to artificial language that would make a flapjack-eating Paul Bunyan proud. A prominent case in point: in this fictional universe, the word “yagalöp” forms the etymological root of “jackalope.” “Yag,” in the original nineteenth century iteration of Volapük, means “hunting,” while “löp” means “summit.” Combining them together makes them “the summit of hunting.” How could a jackalope not be a point of pride among hunting trophies?

I’m having my lunch when I hear a familiar hoarse shout, ‘Oy Tony!’ I whip round, damaging my neck further, to see Michael Gambon in the lunch queue. … Gambon tells me the story of Olivier auditioning him at the Old Vic in 1962. His audition speech was from Richard III. ‘See, Tone, I was thick as two short planks then and I didn’t know he’d had a rather notable success in the part. I was just shitting myself about meeting the Great Man. He sussed how green I was and started farting around.’ As reported by Gambon, their conversation went like this: Olivier: ‘What are you going to do for me?’ Gambon: ‘Richard the Third.’ Olivier: ‘Is that so. Which part?’ Gambon: ‘Richard the Third.’ Olivier: ‘Yes, but which part?’ Gambon: ‘Richard the Third.’ Olivier: ‘Yes, I understand that, but which part?’ Gambon: ‘Richard the Third.’ Olivier: ‘But which character? Catesby? Ratcliffe? Buckingham’s a good part …’ Gambon: ‘Oh I see, beg your pardon, no, Richard the Third.’ Olivier: ‘What, the King? Richard?’ Gambon: ‘ — the Third, yeah.’ Olivier: “You’ve got a fucking cheek, haven’t you?’ Gambon: ‘Beg your pardon?’ Olivier: ‘Never mind, which part are you going to do?’ Gambon: ‘Richard the Third.’ Olivier: ‘Don’t start that again. Which speech?’ Gambon: ‘Oh I see, beg your pardon, “Was every woman in this humour woo’d.”‘ Olivier: ‘Right. Whenever you’re ready.’ Gambon: ‘ “Was ever woman in this humour woo’d –” ‘ Olivier: ‘Wait. Stop. You’re too close. Go further away. I need to see the whole shape, get the full perspective.’ Gambon: ‘Oh I see, beg your pardon …’ Gambon continues, ‘So I go over to the far end of the room, Tone, thinking that I’ve already made an almighty tit of myself, so how do I save the day? Well I see this pillar and I decide to swing round it and start the speech with a sort of dramatic punch. But as I do this my ring catches on a screw and half my sodding hand gets left behind. I think to myself, “Now I mustn’t let this throw me since he’s already got me down as a bit of an arsehole”, so I plough on … “Was ever woman in this humour woo’d –”‘ Olivier: ‘Wait. Stop. What’s the blood?’ Gambon: ‘Nothing, nothing, just a little gash, I do beg your pardon …’ A nurse had to be called and he suffered the indignity of being given first aid with the greatest actor in the world passing the bandages. At last it was done. Gambon: ‘Shall I start again?’ Olivier: ‘No. I think I’ve got a fair idea how you’re going to do it. You’d better get along now. We’ll let you know.’ Gambon went back to the engineering factory in Islington where he was working. At four that afternoon he was bent over his lathe, working as best as he could with a heavily bandaged hand, when he was called to the phone. It was the Old Vic. ‘It’s not easy talking on the phone, Tone. One, there’s the noise of the machinery. Two, I have to keep my voice down ’cause I’m cockney at work and posh with theatre people. But they offer me a job, spear-carrying, starting immediately. I go back to my work-bench, heart beating in my chest, pack my tool-case, start to go. The foreman comes up, says, “Oy, where you off to?” “I’ve got bad news,” I say, “I’ve got to go.” He says, “Why are you taking your tool box?” I say, “I can’t tell you, it’s very bad news, might need it.” And I never went back there, Tone. Home on the bus, heart still thumping away. A whole new world ahead. We tend to forget what it felt like in the beginning.

By then I had developed the method of working that I continue to use to this day. I begin by writing an outline of the story, saying what happens in each chapter, and giving thumbnail sketches of the characters. But this book was not like my others. The beginning came easily, but, as the story unwound over the decades and the people grew from youth to maturity, I found it more and more difficult to invent new twists and turns in their lives. I realized that one long book is much more of a challenge than three short ones.

Character is the set of physical, emotional, mental and moral virtues that distinguishes one individual from another.

A month before the Treasure Fleet's maiden voyage, at the age of thirty-four, Zheng He commissioned an epitaph inscribed on a stone pillar over his father's grave in Yunnan province. He worshiped his father, who had died in battle. The epitaph, one of only three known testimonials from the admiral, described his father's character: 'He was content as an ordinary commoner, but he was brave and decisive in his ordinary life. There was no one in this community who did not look up to him. When he encountered the unfortunate, including widows, orphans, and others with no one to rely on, he routinely offered protection and aid. He cherished the bestowal of extraordinary favours. By nature, he was fond of doing good.' This revelation of a softer version of manhood as the ideal in much of Asia provided another piece of the answer to the question of how Westerners came to perceive Asians as less masculine.

In him dwelleth all the fulness of the Godhead bodily. And ye are complete in him." Colossians 2:9, 10 All the attributes of Christ, as God and man, are at our disposal. All the fulness of the Godhead, whatever that marvellous term may comprehend, is ours to make us complete. He cannot endow us with the attributes of Deity; but he has done all that can be done, for he has made even his divine power and Godhead subservient to our salvation. His omnipotence, omniscience, omnipresence, immutability and infallibility, are all combined for our defence. Arise, believer, and behold the Lord Jesus yoking the whole of his divine Godhead to the chariot of salvation! How vast his grace, how firm his faithfulness, how unswerving his immutability, how infinite his power, how limitless his knowledge! All these are by the Lord Jesus made the pillars of the temple of salvation; and all, without diminution of their infinity, are covenanted to us as our perpetual inheritance. The fathomless love of the Saviour's heart is every drop of it ours; every sinew in the arm of might, every jewel in the crown of majesty, the immensity of divine knowledge, and the sternness of divine justice, all are ours, and shall be employed for us. The whole of Christ, in his adorable character as the Son of God, is by himself made over to us most richly to enjoy. His wisdom is our direction, his knowledge our instruction, his power our protection, his justice our surety, his love our comfort, his mercy our solace, and his immutability our trust. He makes no reserve, but opens the recesses of the Mount of God and bids us dig in its mines for the hidden treasures. "All, all, all are yours," saith he, "be ye satisfied with favour and full of the goodness of the Lord." Oh! how sweet thus to behold Jesus, and to call upon him with the certain confidence that in seeking the interposition of his love or power, we are but asking for that which he has already faithfully promised.

Irenaeus recalls: I remember the events of those days more clearly than those which have happened recently, for what we learn as children grows up with the soul and becomes united to it, so I can speak even of the place in which the blessed Polycarp sat and disputed, how he came in and went out, the character of his life, the appearance of his body, the discourse which he made to the people, how he reported his converse with John and with the others who had seen the Lord, how he remembered their words, and what were the things concerning the Lord which he had heard from them, including his miracles and his teaching,3 and how Polycarp had received them from the eyewitnesses of the word of life, and reported all things in agreement with the Scriptures (H. E. V. xx. 5–6).

May 18 MORNING “In Him dwelleth all the fulness of the Godhead bodily. And ye are complete in Him.” — Colossians 2:9, 10 ALL the attributes of Christ, as God and man, are at our disposal. All the fulness of the Godhead, whatever that marvellous term may comprehend, is ours to make us complete. He cannot endow us with the attributes of Deity; but He has done all that can be done, for He has made even His divine power and Godhead subservient to our salvation. His omnipotence, omniscience, omnipresence, immutability and infallibility, are all combined for our defence. Arise, believer, and behold the Lord Jesus yoking the whole of His divine Godhead to the chariot of salvation! How vast His grace, how firm His faithfulness, how unswerving His immutability, how infinite His power, how limitless His knowledge! All these are by the Lord Jesus made the pillars of the temple of salvation; and all, without diminution of their infinity, are covenanted to us as our perpetual inheritance. The fathomless love of the Saviour’s heart is every drop of it ours; every sinew in the arm of might, every jewel in the crown of majesty, the immensity of divine knowledge, and the sternness of divine justice, all are ours, and shall be employed for us. The whole of Christ, in His adorable character as the Son of God, is by Himself made over to us most richly to enjoy. His wisdom is our direction, His knowledge our instruction, His power our protection, His justice our surety, His love our comfort, His mercy our solace, and His immutability our trust. He makes no reserve, but opens the recesses of the Mount of God and bids us dig in its mines for the hidden treasures. “All, all, all are yours,” saith He, “be ye satisfied with favour and full of the goodness of the Lord.” Oh! how sweet thus to behold Jesus, and to call upon Him with the certain confidence that in seeking the interposition of His love or power, we are but asking for that which He has already faithfully promised.

Another celebrated building that we saw inside the Fort was the Diwan-i-Khas. Here can be seen in Persian characters the famous inscription, “If a paradise be on the face of the earth, it is this, it is this, it is this.” At the time of the Delhi Durbar in 1903 to celebrate the proclamation of Edward VII as Emperor of India, this exquisite building was used as a supper room. “This is the Chandni Chauk [Silver Street],” said our driver as we passed along Delhi’s main street. “It is the richest street in the world.” “Used to be,” corrected Sam. “It was sacked at least four times and most of its riches carried away.” Nowadays it is the abode of the jewelers and ivory workers of Delhi. Ten miles south of Delhi, amid the ruins of another ancient Delhi, stands the Kutb Minar, which is said to be the most perfect tower in the world and one of the seven architectural wonders of India. Built of marble and sandstone which is dark red at the base, pink in the middle, and orange on the top story, this remarkable structure, 238 feet high, looks almost brand new, yet it was built in A.D. 1200. Close by is another Indian wonder, the Iron Pillar, dating from A.D. 400. A remarkable tribute to Hindu knowledge of metallurgy and engineering, this pillar, some sixteen inches in diameter and twenty-three feet eight inches in height, is made of pure rustless malleable iron and is estimated to weigh more than six tons. Overlooking both the Fort and the city, and approached by a magnificent flight of stone steps, is the Great Mosque, also erected by Emperor Shah Jehan. It has three domes of white marble, two tall minarets, and a front court measuring 450 feet square, paved with granite and inlaid with marble. “Sight-seeing in Delhi is as tiring as doing the Mediterranean,” I

Here is why the wellbeing economy comes at the right time. At the international level there have been some openings, which can be exploited to turn the wellbeing economy into a political roadmap. The first was the ratification of the Sustainable Development Goals (SDGs) in 2015. The SDGs are a loose list of 17 goals, ranging from good health and personal wellbeing to sustainable cities and communities as well as responsible production and consumption. They are a bit scattered and inconsistent, like most outcomes of international negotiations, but they at least open up space for policy reforms. For the first time in more than a century, the international community has accepted that the simple pursuit of growth presents serious problems. Even when it comes at high speed, its quality is often debatable, producing social inequalities, lack of decent work, environmental destruction, climate change and conflict. Through the SDGs, the UN is calling for a different approach to progress and prosperity. This was made clear in a 2012 speech by Secretary General Ban Ki-moon, who explicitly connected the three pillars of sustainable development: ‘Social, economic and environmental wellbeing are indivisible.’82 Unlike in the previous century, we now have a host of instruments and indicators that can help politicians devise different policies and monitor results and impacts throughout society. Even in South Africa, a country still plagued by centuries of oppression, colonialism, extractive economic systems and rampant inequality, the debate is shifting. The country’s new National Development Plan has been widely criticised because of the neoliberal character of the main chapters on economic development. Like the SDGs, it was the outcome of negotiations and bargaining, which resulted in inconsistencies and vagueness. Yet, its opening ‘vision statement’ is inspired by a radical approach to transformation. What should South Africa look like in 2030? The language is uplifting: We feel loved, respected and cared for at home, in community and the public institutions we have created. We feel understood. We feel needed. We feel trustful … We learn together. We talk to each other. We share our work … I have a space that I can call my own. This space I share. This space I cherish with others. I maintain it with others. I am not self-sufficient alone. We are self-sufficient in community … We are studious. We are gardeners. We feel a call to serve. We make things. Out of our homes we create objects of value … We are connected by the sounds we hear, the sights we see, the scents we smell, the objects we touch, the food we eat, the liquids we drink, the thoughts we think, the emotions we feel, the dreams we imagine. We are a web of relationships, fashioned in a web of histories, the stories of our lives inescapably shaped by stories of others … The welfare of each of us is the welfare of all … Our land is our home. We sweep and keep clean our yard. We travel through it. We enjoy its varied climate, landscape, and vegetation … We live and work in it, on it with care, preserving it for future generations. We discover it all the time. As it gives life to us, we honour the life in it.83 I could have not found better words to describe the wellbeing economy: caring, sharing, compassion, love for place, human relationships and a profound appreciation of what nature does for us every day. This statement gives us an idea of sufficiency that is not about individualism, but integration; an approach to prosperity that is founded on collaboration rather than competition. Nowhere does the text mention growth. There’s no reference to scale; no pompous images of imposing infrastructure, bridges, stadiums, skyscrapers and multi-lane highways. We make the things we need. We, as people, become producers of our own destiny. The future is not about wealth accumulation, massive

In a democracy, you cannot blame only a leading leader but also the entire leadership, including the voters’ choice, if the party fails to fulfill its promises. Prose, whether in the form of a quotation or something else, expresses various colours of character and life in its context and accurately mirrors society; therefore, read not only the content of the writing but also understand and share what you think will enlighten others’ lives. What are the attributes of a leader? When the nation understands and realizes that, it blocks the route for the leadership, with the foresight, upon dishonest, rude, and immoral ones. Otherwise, the rope of idiocy remains in the hands of idiots. The day you vote is an opportunity to vote not for a leader but for a party manifesto and constructive thoughts and plans. Indeed, you will have good fortune, a bright and joyful social status, and prosperity will always be a part of your society and life. You are the real leader of the universe if you also lead the hearts and not just the minds. The mind keeps the knowledge while the heart showers the fragrance of love towards the soul; it is the base and circle of the knowledge. A leader doesn’t mean to have governmental power; it means to lead its people on the right, secure, equal, fair, and visionary way of life. Be a leader, not a lawyer and judge, not an official; express party program(me) honestly for the nation and face all the challenges before accusing, abusing, and blaming others. Indeed, it shows dignity and venerable leadership. The opposition leaders and those in power can keep reputable the four pillars of democracy in the context of constitutional duties, transparent justice, truth, and honesty; they can also discredit those by their wrong character and fallacious decisions and deeds. Real and true leader neither has a special status nor contradict others. If he keeps the distance in any way or shape If he says things that don’t exist If he brings you in a destructive direction If he what promises, but do not keep his words If he put you naked in the open sky and himself in a comfortable tent If he gives you false hopes rather than the practical helping He is just an opportunist, a cheater, and a liar but not a leader. Promises of the leader before the election build expectations in the minds of voters, and after winning the election, those cause humiliation in the eyes of voters if the leader fails to fulfill them. Therefore, fly not so high that you cannot land easily; be honest with yourself. Political leadership is a significant spirit and defense of the armed forces of any state, whereas the armed forces are a protective shield for them. Both are compulsory for each other, as the political leadership has one point, and the armed forces have zero points, which becomes ten points. Otherwise, it stays one or zero, establishing nothing. A selfish and empty of vision and solution leadership prefers its own political and personal benefits and interests instead of its people; indeed, it collapses in the face of ruffians and traitors of the constitution. As a reality, such a state and all institutions face conspiracies in global affairs; consequently, diplomatic isolation and trade failure become destiny; it leads towards destruction with self-adopted strategy and character.

Leadership is not just about charisma or the ability to make persuasive (or ludicrous) speeches. It’s about character, experience, and skill—three pillars that form the foundation of someone truly capable of guiding others. - Leadership, Accountability, and the Cost of Anger: A Reflection on What Truly Defines Progress (Medium Story)

The opposition leaders and those in power can keep reputable the four pillars of democracy in the context of their constitutional duties, transparent justice, truth, and honesty; they can also discredit those by their wrong character and fallacious decisions and deeds.

Power does not always corrupt. That’s nothing more than a believable but tired old myth. As presidential biographer Robert Caro states, “Power doesn’t corrupt, it reveals.” It reveals the nature and character of those holding it. Caro says, “Power can cleanse. What I believe is always true about power is that power always reveals. When you have enough power to do what you always wanted to do, then you see what the guy always wanted to do.

As Dogen approached death, what practice did he choose? Did he enter into the utmost serene and radiant concentration? Did he perhaps give his final, transcendent exposition of the authentic dharma? This is what he did: on a long piece of white paper he wrote three large black characters: buddha, dharma, and sangha. He hung this paper on a pillar in his sickroom. In his great illness he roused himself to walk around that pillar, and as he walked he chanted, “I take refuge in buddha, I take refuge in dharma, I take refuge in sangha.

Confessions (Sonnet 1034) Naskar is invincible, Got no a fear in the world. Abi is often crippled by fear, Pushing through with a panicky heart. Naskar is a pillar of strength, Beyond all dilemmas and insecurity. Abi is just an ordinary creature, Often trapped in bottomless ominosity. Every time that Abi hits a new low, Naskar ends up flying to new heights. Naskar is such a shining beacon, Because of Abi who burns all night. Behind every extraordinary Naskar, there is a clumsy, ordinary Abi. You only see the light of the sun, not its combustion agony.

Himalayan Sonneteer Sonnet 2 Just like every family needs a pillar, Every generation needs a rock. All may sprinkle salt on each other's wounds, You for one, be the ointment to the epoch. Be the foundation stone to civilization, Be the walking measure of human character. You are the definition of sapience, You are the very definer. Let no law define your duty, Let no scripture determine goodness. Let no ancestor imprison your identity, Expand, explore and usher into sentience. You are the illusion, you are the truth. When evil hangs heavy, you gotta blow your fuse.

Prosperity, to be stable and enduring, must rest on a solid foundation of moral principle, and be supported by the adamantine pillars of sterling character and moral worth.

If I could not assume their character, I could at least conceal my own,

Donj Jewellery was founded in Montreal to offer the wearer an authentic symbol of character that represents the four pillars of a Donj: respect, responsibility, genuinity and style. We craft our jewelry using the highest quality materials. All of our products are GIA certified and lab tested. 3D printing technology allows us to create ultra-finely-detailed jewellery that pushes the upper boundaries of quality. Engagement rings, wedding rings, gold chains, gold pendants, we got it all.

Personal reflections on my own racism, a more critical view of media and other aspects of culture, and exposure to the perspectives of many brilliant and patient mentors of color all helped me to see how these pillars of racism worked. It became clear that if I believed that only bad people who intended to hurt others because of race could ever do so, I would respond with outrage to any suggestion that I was involved in racism. Of course that belief would make me feel falsely accused of something terrible, and of course I would want to defend my character (and I had certainly had many of my own moments of responding in just those ways to reflect on). I came to see that the way we are taught to define racism makes it virtually impossible for white people to understand it.

The four phenomenal pillars that build, and invigorate the character, career, destiny, and life, are these; Tongue, for talk Thought, for conduct Heart, for love Eyes, for discipline

It is important to note that the four pillars operate on a systemic level. In other words, these logics are applied to racial/ethnic groups, not merely to individuals. We can at times see how they exert their influence on the lives of individuals. But to focus at the individual level would cause us to ignore the larger patterns. For example, Tilda Swinton’s portrayal of an elderly, Asian male character in Doctor Strange could be viewed as a unique experiment in race/gender bending. However, it cannot be separated from the film industry’s longtime pattern of using White actors to portray Indigenous and Asian/Asian American characters while simultaneously relegating actors from those cultural groups to supporting roles that are often highly limited in scope.

Facing me was a stone pillar, half hidden in the grass, some worn hieroglyphs carved down its side. The hillside rose right behind in a tangle of trees. Laboriously I read the characters one by one: ‘Old — Barrier — of — Shirakawa’. It had taken me five and a half hours.

Personal reflections on my own racism, a more critical view of media and other aspects of culture, and exposure to the perspectives of many brilliant and patient mentors of color all helped me to see how these pillars of racism worked. It became clear that if I believed that only bad people who intended to hurt others because of race could ever do so, I would respond with outrage to any suggestion that I was involved in racism. Of course that belief would make me feel falsely accused of something terrible, and of course I would want to defend my character (and I had certainly had many of my own moments of responding in just those ways to reflect on). I came to see that the way we are taught to define racism makes it virtually impossible for white people to understand it. Given our racial insulation, coupled with misinformation, any suggestion that we are complicit in racism is a kind of unwelcome and insulting shock to the system.

Bill was a gentle soul but had more than his share of murders to solve. The serial bore all the Hummert trademarks: devious, treacherous villains, cunning and conniving women, and the simplistic overidentification of characters through heavy-handed narration and dialogue. Through it all Bill remained a pillar of integrity, “the salt of the earth,” as described by Arthur Hughes, the actor who played the role all the way. “He looked for integrity in others and generally found it, and he believed in the golden rule.” He was a widower, often remembering his much-loved wife, finding strength as he remembered the days of their youth. When the serial finally died in 1955, its passing was noted in such unlikely literary quarters as the Saturday Review. Many people could not remember a time when Just Plain Bill had not been part of their lives.

Satori-awakening as Dogen viewed it was not the be-all and end-all. Rather he conceived it as the foundation for a magnificent edifice whose many-storied superstructure would correspond to the perfected character and personality of the spiritually developed individual, the woman or man of moral virtue and all-embracing compassion and wisdom. Such an imposing structure, Dogen taught, could be erected only by years of faithful zazen upon the solid base of the immutable inner knowledge which satori confers.

1. Each opponent should use a different way of attacking the hero’s great weakness. Attacking the hero’s weakness is the central purpose of the opponent. So the first way of distinguishing opponents from one another is to give each a unique way of attacking. Notice that this technique guarantees that all conflict is organically connected to the hero’s great flaw. Four-corner opposition has the added benefit of representing a complete society in miniature, with each character personifying one of the basic pillars of that society.