Shrine Short Quotes

But when they made love he was offended by her eyes. They behaved as though they belonged to someone else. Someone watching. Looking out of the window at the sea. At a boat in the river. Or a passerby in the mist in a hat. He was exasperated because he didn't know what that look meant. He put it somewhere between indifference and despair. He didn’t know that in some places, like the country that Rahel came from, various kinds of despair competed for primacy. And that personal despair could never be desperate enough. That something happened when personal turmoil dropped by at the wayside shrine of the vast, violent, circling, driving, ridiculous, insane, unfeasible, public turmoil of a nation. That Big God howled like a hot wind, and demanded obeisance. Then Small God (cozy and contained, private and limited) came away cauterized, laughing numbly at his own temerity. Inured by the confirmation of his own inconsequence, he became resilient and truly indifferent. Nothing mattered much. Nothing much mattered. And the less it mattered, the less it mattered. It was never important enough. Because Worse Things had happened. In the country that she came from, poised forever between the terror of war and the horror of peace, Worse Things kept happening. So Small God laughed a hollow laugh, and skipped away cheerfully. Like a rich boy in shorts. He whistled, kicked stones. The source of his brittle elation was the relative smallness of his misfortune. He climbed into people’s eyes and became an exasperating expression.

West Country novelist Thomas Hardy almost did not survive his birth in 1840 because everyone thought he was stillborn. He did not appear to be breathing and was put to one side for dead. The nurse attending the birth only by chance noticed a slight movement that showed the baby was in fact alive. He lived to be 87 and gave the world 18 novels, including some of the most widely read in English literature. When he did die, there was controversy over where he should be laid to rest. Public opinion felt him too famous to lie anywhere other than in Poets’ Corner in Westminster Abbey, the national shrine. He, however, had left clear instructions to be buried in Stinsford, near his birthplace and next to his parents, grandparents, first wife and sister. A compromise was brokered. His ashes were interred in the Abbey. His heart would be buried in his beloved home county. The plan agreed, his heart was taken to his sister’s house ready for burial. Shortly before, as it lay ready on the kitchen table, the family cat grabbed it and disappeared with it into the woods. Although, simultaneously with the national funeral in Westminster Abbey, a burial ceremony took place on 16 January 1928, at Stinsford, there is uncertainty to this day as to what was in the casket: some say it was buried empty; others that it contained the captured cat which had consumed the heart.

But Proportion has a sister, less smiling, more formidable, a Goddess even now engaged—in the heat and sands of India, the mud and swamp of Africa, the purlieus of London, wherever in short the climate or the devil tempts men to fall from the true belief which is her own—is even now engaged in dashing down shrines, smashing idols, and setting up in their place her own stern countenance. Conversion is her name and she feasts on the wills of the weakly, loving to impress, to impose, adoring her own features stamped on the face of the populace.

But Proportion has a sister, less smiling, more formidable, a Goddess even now engaged--in the heat and sands of India, the mud and swamp of Africa, the purlieus of London, wherever in short the climate or the devil tempts men to fall from the true belief which is her own--is even now engaged in dashing down shrines, smashing idols, and setting up in their place her own stern countenance. Conversion is her name and she feasts on the wills of the weakly, loving to impress, to impose, adoring her own features stamped on the face of the populace. At Hyde Park Corner on a tub she stands preaching; shrouds herself in white and walks penitentially disguised as brotherly love through factories and parliaments; offers help, but desires power; smites out of her way roughly the dissentient, or dissatisfied; bestows her blessing on those who, looking upward, catch submissively from her eyes the light of their own. [She] had her dwelling in [his] heart, though concealed, as she mostly is, under some plausible disguise; some venerable name; love, duty, self sacrifice. How he would work--how toil to raise funds, propagate reforms, initiate institutions! But conversion, fastidious Goddess, loves blood better than brick, and feasts most subtly on the human will.

As we wind through the graves, I’m reminded of growing up down the road from the town dump to the north and the cemetery to the south, my own house haunting the center, equal radius to either destination: dumping ground or burial. Mama’s ghost skirted the edges; I could feel her presence, but not nearly enough. Girlhood nights I used to sleepwalk, and Alba would find me, wriggling through the slats in the fence, kneeling at the makeshift altar I’d made of debris, all that wreckage, a shrine for the mama I never knew, and my staunch and sturdy saint of a sister would walk me home where I’d claim no memory in the morning. Dreamworld would merge with waking, and I felt it—embryonic, swelling, lucent, what would sprout inside me as I grew older, rasher—the city of the Dead. Where I accidentally sent Karma a few short years later. Where—I can’t shake the clawing feeling now—I’ve sent Cecilia as well, with my vitriol, with my jealousy.

Once we were on the high Plynlimon pass, we stopped to stretch our legs, change drivers, and make a short devotion to the shrine dedicated to the once-popular but now little-known Saint Aosbczkcs, the Patron Saint of Fading Relevance.

The guy needed to loosen up. Life was too short to waste it all on responsibilities. Heaven knew, she’d done more than her share of time at that particular shrine. “You need winter tires on that piece of… metal,” he warned her.

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The circle between Madison Avenue and Wall Street was complete; they were inexorably linked, in a relationship developed in ten short years, during which the ad men had created an ambience invaluable to the continuing popularity of stock speculation. The limitless, desirable, and expensive goods coming onto the market—often products of companies quoted on the Stock Exchange—could only be sold by determined advertising campaigns. If those campaigns failed, the market would slump. To maintain his place in consumer society, a man was told he needed a car, radio, icebox, and refrigerator; his wife required a washing machine, automatic furnace, and one of the modish pastel-hued toilets. To complete their domestic bliss they would have the latest in bathrooms: a shrine of stunning magnificence, containing, among other items, “a dental lavatory of vitreous china, twice fired.” To buy it would cost the average American six months’ salary. But paying was no problem; there were the installment plans. It was also part of the advertising philosophy that it was no longer enough to buy a car, radio, or refrigerator. People must have the latest model—junking the old one, even though it was still useful. Failure to do so would cause factories to close from the Atlantic to the Pacific, ending what some newspapers called “the golden era.” To protect it, they told their readers, was the patriotic duty of every American; one way to express that was, “to buy until it hurts.

Does Kurokawa feel that deep-time thinking in business is better than short-term thinking? He is an even-minded person, and I admit that I expected him to reply that both are important. Instead he said, "Of course." He offered one more history lesson: in 1915, Tokyo decided to commemorate their recently deceased emperor with a Shinto shrine and sacred forest. At the time, the area they selected was marshy farmland on the outskirts of the city. The forester planned out the project in stages, beginning with a hundred thousand young trees that would be planted around the few existing pines. Over a hundred years, a broad-leaf woods of oak, chinquapin and camphor trees would rise to become an untended forest. No one involved in the planning would live to see the final outcome. Today the mature forest covers a slow-rising hill alongside Harajuku subway station. It's a green respite, where a sense of calm prevails and there's clean air for your lungs-and it is surrounded to the horizon on every side by the megalopolis of Toyko. Kurokawa became speechless with awe at the brilliance of the deep-time vision. 'If you don't think that way,' he said at last, 'what kind of passion do you have for human life?

The actual exercise of Israel's relationship with God began with the king and was managed by a hereditary priesthood. During the monarchical period, publics devotions took place at various shrines, and the Jerusalem Temple eventually became the supreme focus of state-sanctioned ceremony. The principal rite—public and private—was animal sacrifice. Tanakh glosses over the underlying rationales, but, at its root, such sacrifice was intended to repair divine-human relationship disordered by the supplicants' impure acts.

We held a grief ritual shortly after the 9/11 attacks. Many stories of violence and violation were being evoked by the tragedy. As we listened to the intensity of the stories, we realized we needed to offer a secondary shrine for this event. The normal shrine at these rituals is a water shrine. Water is the element of healing and renewal in many traditions. On this occasion, however, the element of fire was also being called in. Fire is the energy of passion and ignition, and it is often associated with the ancestors. People needed an energy field large enough to fully receive their protests. The site where we were holding this ritual had an immense old fireplace in it. At one end of the room, we created our water shrine, and at the other, surrounding the fireplace, we built the second shrine. Once the ritual began, people spent time weeping at the water shrine and shouting their outrage to the fire. Many of them migrated back and forth, from shrine to shrine. At times, rage would trigger tears, and at others, tears would evoke rage.