Spacious Related Quotes

In this moment, however you are searching, stop. Whether you are searching for peace and happiness in a relationship, in a better job, or even in world peace, just for one moment stop absolutely. There is nothing wrong with these pursuits, but if you are engaging in them to get peace or to get happiness, you are overlooking the ground of peace that is already here. Once you discover this ground of peace, then whatever pursuits you engage in will be informed by your discovery. Then you will naturally bring what you have discovered to the world, to politics, to all your relationships. This discovery has infinite, complex ramifications, but the essence of it is very simple. If you will stop all activity, just for one instant, even for one-tenth of a second, and simply be utterly still, you will recognize the inherent spaciousness of your being that is already happy and at peace with itself. Because of our conditioning, we normally dismiss this ground of peace with an immediate, “Yes, but what about my life? I have responsibilities. I need to keep busy. The absolute doesn’t relate to my world, my existence.” These conditioned thoughts just reinforce further conditioning. But if you will take a moment to recognize the peace that is already alive within you, you then actually have the choice to trust it in all your endeavors, in all your relationships, in every circumstance of your life. It doesn’t mean that your life will be swept clean of conflicts, challenges, pain, or suffering. It means that you will have recognized a sanctuary where the truth of yourself is present, where the truth of God is present, regardless of the physical, mental, or emotional circumstances of your life.

... he will seek vainly to the right and to the left and in the newspapers for a guarantee that he has actually been amused. For a sophisticated person, on the other hand, who is still unembarrassed enough to dare to be amused all by himself, who has enough self-confidence to know, without seeking advice from anyone else, whether he has been amused, farce will perhaps have a very special meaning, in that now with the spaciousness of abstraction and now with the presentation of a tangible actuality, it will affect his mood differently. He will, of course refrain from bringing a fixed and definite mood with him so that everything affects him in relation to that mood. He will have perfected his mood, in that he will be able to keep himself in a condition where no particular mood is present, but where all moods are possible.

In Zen, such a glimpse is called satori. Satori is a moment of Presence, a brief stepping out of the voice in your head, the thought processes, and their reflection in the body as emotion. It is the arising of inner spaciousness where before there was the clutter of thought and the turmoil of emotion. The thinking mind cannot understand Presence and so will often misinterpret it. It will say that you are uncaring, distant, have no compassion, are not relating. The truth is, you are relating but at a level deeper than thought and emotion. In fact, at that level there is a true coming together, a true joining that goes far beyond relating. In the stillness of Presence, you can sense the formless essence in yourself and in the other as one. Knowing the oneness of yourself and the other is true love, true care, true compassion.

My reading has been lamentably desultory and immedthodical. Odd, out of the way, old English plays, and treatises, have supplied me with most of my notions, and ways of feeling. In everything that relates to science, I am a whole Encyclopaedia behind the rest of the world. I should have scarcely cut a figure among the franklins, or country gentlemen, in King John's days. I know less geography than a schoolboy of six weeks standing. To me a map of old Ortelius is as authentic as Arrowsmith. I do not know whereabout Africa merges into Asia, whether Ethiopia lie in one or other of those great divisions, nor can form the remotest, conjecture of the position of New South Wales, or Van Diemen's Land. Yet do I hold a correspondence with a very dear friend in the first named of these two Terrae Incognitae. I have no astronomy. I do not know where to look for the Bear or Charles' Wain, the place of any star, or the name of any of them at sight. I guess at Venus only by her brightness - and if the sun on some portentous morn were to make his first appearance in the west, I verily believe, that, while all the world were grasping in apprehension about me, I alone should stand unterrified, from sheer incuriosity and want of observation. Of history and chronology I possess some vague points, such as one cannot help picking up in the course of miscellaneous study, but I never deliberately sat down to a chronicle, even of my own country. I have most dim apprehensions of the four great monarchies, and sometimes the Assyrian, sometimes the Persian, floats as first in my fancy. I make the widest conjectures concerning Egypt, and her shepherd kings. My friend M., with great pains taking, got me to think I understood the first proposition in Euclid, but gave me over in despair at the second. I am entirely unacquainted with the modern languages, and, like a better man than myself, have 'small Latin and less Greek'. I am a stranger to the shapes and texture of the commonest trees, herbs, flowers - not from the circumstance of my being town-born - for I should have brought the same inobservant spirit into the world with me, had I first seen it, 'on Devon's leafy shores' - and am no less at a loss among purely town objects, tool, engines, mechanic processes. Not that I affect ignorance - but my head has not many mansions, nor spacious, and I have been obliged to fill it with such cabinet curiosities as it can hold without aching. I sometimes wonder how I have passed my probation with so little discredit in the world, as I have done, upon so meagre a stock. But the fact is, a man may do very well with a very little knowledge, and scarce be found out, in mixed company; everybody is so much more ready to produce his own, than to call for a display of your acquisitions. But in a tete-a-tete there is no shuffling. The truth will out. There is nothing which I dread so much, as the being left alone for a quarter of an hour with a sensible, well-informed man that does not know me.

If you are not spending all of your waking life in discontent, worry, anxiety, depression, despair, or consumed by other negative states; if you are able to enjoy simple things like listening to the sound of the rain or the wind; if you can see the beauty of clouds moving across the sky or be alone at times without feeling lonely or needing the mental stimulus of entertainment; if you find yourself treating a complete stranger with heartfelt kindness without wanting anything from him or her... it means that a space has opened up, no matter how briefly, in the otherwise incessant stream of thinking that is the human mind. When this happens, there is a sense of well-being, of alive peace, even though it may be subtle. The intensity will vary from a perhaps barely noticeable background sense of contentment to what the ancient sages of India called ananda - the bliss of Being. Because you have been conditioned to pay attention only to form, you are probably not aware of it except indirectly. For example, there is a common element in the ability to see beauty, to appreciate simple things, to enjoy your own company, or to relate to other people with loving kindness. This common element is a sense of contentment, peace, and aliveness that is the invisible background without which these experiences would not be possible. Whenever there is beauty, kindness, the recognition of the goodness of simple things in your life, look for the background to that experience within yourself. But don't look for it as if you were looking for something. You cannot pin it down and say, "Now I have it," or grasp it mentally and define it in some way. It is like the cloudless sky. It has no form. It is space; it is stillness, the sweetness of Being and infinitely more than these words, which are only pointers. When you are able to sense it directly within yourself, it deepens. So when you appreciate something simple - a sound, a sight, a touch - when you see beauty, when you feel loving kindness toward another, sense the inner spaciousness that is the source and background to that experience.

They are more inward looking by nature, and for them the outward movement into form is minimal. They would rather return home than go out. They have no desire to get strongly involved in or change the world. If they have any ambitions, they usually don’t go beyond finding something to do that gives them a degree of independence. Some of them find it hard to fit into this world. Some are lucky enough to find a protective niche where they can lead a relatively sheltered life, a job that provides them with a regular income or a small business of their own. Some may feel drawn toward living in a spiritual community or monastery. Others may become dropouts and live on the margins of a society they feel they have little in common with. Some turn to drugs because they find living in this world too painful. Others eventually become healers or spiritual teachers, that is to say, teachers of Being. In past ages, they would probably have been called contemplatives. There is no place for them, it seems, in our contemporary civilization. On the arising new earth, however, their role is just as vital as that of the creators, the doers, the reformers. Their function is to anchor the frequency of the new consciousness on this planet. I call them the frequency-holders. They are here to generate consciousness through the activities of daily life, through their interactions with others as well as through “just being.” In this way, they endow the seemingly insignificant with profound meaning. Their task is to bring spacious stillness into this world by being absolutely present in whatever they do. There is consciousness and therefore quality in what they do, even the simplest task. Their purpose is to do everything in a sacred manner. As each human being is an integral part of the collective human consciousness, they affect the world much more deeply than is visible on the surface of their lives.

If “bullshit,” as opposed to “bull,” is a distinctively modern linguistic innovation, that could have something to do with other distinctively modern things, like advertising, public relations, political propaganda, and schools of education. “One of the most salient features of our culture is that there is so much bullshit,” Harry Frankfurt, a distinguished moral philosopher who is professor emeritus at Princeton, says. The ubiquity of bullshit, he notes, is something that we have come to take for granted. Most of us are pretty confident of our ability to detect it, so we may not regard it as being all that harmful. We tend to take a more benign view of someone caught bullshitting than of someone caught lying. (“Never tell a lie when you can bullshit your way through,” a father counsels his son in an Eric Ambler novel.) All of this worries Frankfurt. We cannot really know the effect that bullshit has on us, he thinks, until we have a clearer understanding of what it is. That is why we need a theory of bullshit. Frankfurt’s own effort along these lines was contained in a paper that he presented more than three decades ago at a faculty seminar at Yale. Later, that paper appeared in a journal and then in a collection of Frankfurt’s writings; all the while, photocopies of it passed from fan to fan. In 2005, it was published as On Bullshit, a tiny book of sixty-seven spaciously printed pages that went on to become an improbable breakout success, spending half a year on the New York Times bestseller list.

But even with respect to the most insignificant things in life, none of us constitutes a material whole, identical for everyone, which a person has only to go look up as though we were a book of specifications or a last testament; our social personality is a creation of the minds of others. Even the very simple act that we call “seeing a person we know” is in part an intellectual one. We fill the physical appearance of the individual we see with all the notions we have about him, and of the total picture that we form for ourselves, these notions certainly occupy the greater part. In the end they swell his cheeks so perfectly, follow the line of his nose in an adherence so exact, they do so well at nuancing the sonority of his voice as though the latter were only a transparent envelope that each time we see this face and hear this voice, it is these notions that we encounter again, that we hear. No doubt, in the Swann they had formed for themselves, my family had failed out of ignorance to include a host of details from his life in the fashionable world that caused other people, when they were in his presence, to see refinements rule his face and stop at his aquiline nose as though at their natural frontier; but they had also been able to garner in this face disaffected of its prestige, vacant and spacious, in the depths of these depreciated eyes, the vague, sweet residue—half memory, half forgetfulness—of the idle hours spent together after our weekly dinners, around the card table or in the garden, during our life of good country neighborliness. The corporeal envelope of our friend had been so well stuffed with all this, as well as with a few memories relating to his parents, that this particular Swann had become a complete and living being, and I have the impression of leaving one person to go to another distinct from him, when, in my memory, I pass from the Swann I knew later with accuracy to that first Swann—to that first Swann in whom I rediscover the charming mistakes of my youth and who in fact resembles less the other Swann than he resembles the other people I knew at the time, as though one’s life were like a museum in which all the portraits from one period have a family look about them, a single tonality—to that first Swann abounding in leisure, fragrant with the smell of the tall chestnut tree, the baskets of raspberries, and a sprig of tarragon.

We are pastorally-focused, not politically driven. We are relationally-focused, not program driven. We are discipleship-focused, not change driven. We are partnership-focused, not empire driven.

Very early we all begin our attempt to protect ourselves against the threatening occurrences that pop up regularly. In the fear caused by them, we begin to contract. And the open, spacious character of our young life feels pushed through a funnel into a bottleneck of fear. Once we begin to use language the rapidity of this contracting increases. And particularly as our intelligence grows, the process becomes really speedy: now we not only try to handle the threat by storing it in every cell of our body, but (using memory) we relate each new threat to all of the previous ones—and so the process compounds itself.

Sweden’s capital is an expansive and peaceful place for solo travellers. It is made up of 14 islands, connected by 50 bridges all within Lake Mälaren which flows out into to the Baltic Sea. Several main districts encompass islands and are connected by Stockholm’s bridges. Norrmalm is the main business area and includes the train station, hotels, theatres and shopping. Őstermalm is more upmarket and has wide spaces that includes forest. Kungsholmen is a relaxed neighbourhood on an island on the west of the city. It has a good natural beach and is popular with bathers. In addition to the city of 14 islands, the Stockholm Archipelago is made up of 24,000 islands spread through with small towns, old forts and an occasional resort. Ekero, to the east of the city, is the only Swedish area to have two UNESCO World Heritage sites – the royal palace of Drottningholm, and the Viking village of Birka. Stockholm probably grew from origins as a place of safety – with so many islands it allowed early people to isolate themselves from invaders. The earliest fort on any of the islands stretches back to the 13th century. Today the city has architecture dating from that time. In addition, it didn’t suffer the bombing raids that beset other European cities, and much of the old architecture is untouched. Getting around the city is relatively easy by metro and bus. There are also pay‐as‐you‐go Stockholm City Bikes. The metro and buses travel out to most of the islands, but there are also hop on, hop off boat tours. It is well worth taking a trip through the broad and spacious archipelago, which stretches 80 kms out from the city. Please note that taxis are expensive and, to make matters worse, the taxi industry has been deregulated leading to visitors unwittingly paying extortionate rates. A yellow sticker on the back window of each car will tell you the maximum price that the driver will charge therefore, if you have a choice of taxis, choose

Delta Airlines Contact Number +1(855) 653-615 Travelling with Delta Airlines is going to be a worthwhile experience for you owing to the amenities and facilities you will be offered online. You will be treated with customized and exclusive boarding experience, free entertainment, complimentary snacks, spacious seats, and much more. Let’s explore these incredible services. On most of Delta Airlines flights, you are allowed to stream TV shows, music, movies, and more to your phone, tablet, and laptop. You are not even required to purchase the on-board Wi-Fi, just download the Delta Airlines mobile app on your device. Go for Delta Airlines flight reservations and leave all your boredom away. American keeps updating its entertainment content in different languages and genres. If you are a guest of First Class, then you have access to various unparalleled amenities such as amenity kit, more privacy, fully-flat bed, flagship lounge, and much more. The airline offers different travel classes so passengers can choose as per their budget. In addition to these in-flight amenities, some other facilities are also offered on ground like easy check-in, 24/7 available customer service, hassle-free booking procedure, etc. You can anytime call on the American Airlines booking phone number +1-855-653-0615 to seek guidance related to the airline services. Passengers who are going to travel with American Airlines will definitely have a pure blissful flying experience. The airline is an epitome of sheer luxury; choose it as your travel partner and have an enjoyable flight.

Cradled in this community whose currency was relational ethics, my stock in myself soared. My value depended on the glorious intangibility, the eloquence invisibility, of my just being part of the collective—and in direct response I grew spacious and happy and gentle.

First Encounters with Joy At some point around this time, Lewis’s already rich imaginative life took a new turn. Lewis later recalled three early experiences which he regarded as shaping one of his life’s chief concerns. The first of these took place when the fragrance of a “flowering currant bush” in the garden at Little Lea triggered a memory of his time in the “Old House”—Dundela Villas, which Albert Lewis had then rented from a relative.[29] Lewis speaks of experiencing a transitory, delectable sense of desire, which overwhelmed him. Before he had worked out what was happening, the experience had passed, leaving him “longing for the longing that had just ceased.” It seemed to Lewis to be of enormous importance. “Everything else that had ever happened to me was insignificant in comparison.” But what did it mean? The second experience came when reading Beatrix Potter’s Squirrel Nutkin (1903). Though Lewis admired Potter’s books in general at this time, something about this work sparked an intense longing for something he clearly struggled to describe—“the Idea of Autumn.”[30] Once more, Lewis experienced the same intoxicating sense of “intense desire.” The third came when he read Henry Wadsworth Longfellow’s translation of a few lines from the Swedish poet Esaias Tegnér (1782–1846):[31] I heard a voice that cried, Balder the beautiful Is dead, is dead— Lewis found the impact of these words devastating. It was as if they opened a door that he did not know existed, allowing him to see a new realm beyond his own experience, which he longed to enter and possess. For a moment, nothing else seemed to matter. “I knew nothing of Balder,” he recalled, “but instantly I was uplifted into huge regions of northern sky, [and] I desired with almost sickening intensity something never to be described (except that it is cold, spacious, severe, pale, and remote).”[32] Yet even before Lewis had realised what was happening to him, the experience passed, and left him longing to be able to reenter it.

The eighth chapter is exceedingly brief, and relates that Gibbons, the amateur naturalist of the district, while lying out on the spacious open downs without a soul within a couple of miles of him, as he thought, and almost dozing, heard close to him the sound as of a man coughing, sneezing, and then swearing savagely to himself; and looking, beheld nothing. Yet the voice was indisputable. It continued to swear with that breadth and variety that distinguishes the swearing of a cultivated man. It grew to a climax, diminished again, and died away in the distance, going as it seemed to him in the direction of Adderdean. It lifted to a spasmodic sneeze and ended. Gibbons had heard nothing of the morning’s occurrences, but the phenomenon was so striking and disturbing that his philosophical tranquillity vanished; he got up hastily, and hurried down the steepness of the hill towards the village, as fast as he could go

Transit-centric millennials like Reed, who were born between 1980 and the early 2000s, are causing angst in traditionally car-dominant suburbs such as Montgomery County. Suburbs nationwide have long lured companies - and the high-skilled workers they seek to attract - with good schools, relatively low crime and spacious corporate campuses surrounded

But in spacious, vigorous story-telling, in the use of an historical framework, in the relating of human events to a larger philosophical and spiritual context, in the deployment of fiction as a social and political weapon, in the exultation of 'the people' as a supreme authority, in the treatment of suffering as a dominant theme--in all these matters Hugo exerted a profound influence on Tolstoy.

In every discourse, whether of the mind conversing with its own thoughts, or of the individual in his folley with others, there is an assumed or expressed limit within which the subjects of its operation are confined. The most unfettered discourse is that in which the words we use are understood in the widest possible application, and for them the limits of discourse are co-extensive with those of the universe itself. But more usually we confine ourselves to a less spacious field. Sometimes, in discoursing of men we imply (without expressing the limitation) that it is of men only under certain circumstances and conditions that we speak, as of civilized men, or of men in the vigour of life, or of men under some other condition or relation. Now, whatever may be the extent of the field within which all the objects of our discourse are found, that field may properly be termed the universe of discourse. Furthermore, this universe of discourse is in the strictest sense the ultimate subject of the discourse.

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Fredric Jameson and others have detailed the operation of a cultural prohibition, at the structural level, on even the imaging of alternatives to the desolate insularity of individual experience within the competitive workings of capitalist society. possibilities of non-monadic or communal life are rendered unthinkable. In 1965, a typical negative image of collective living was, for example, that of the Bolsheviks moving sullen working-class families into Doctor Zhivago's spacious and pristine home in the David Lean movie. For the past quarter-century, the communal has been presented as a farm more nightmarish option. For example, in recent neoconservative portrayals of the Chinese Cultural Revolution, measures taken against private property and class privilege on behalf of collective social formations are equated to the most monstrous crimes in world history. On a smaller scale, there are the countless narratives of cult-like communes of obedient converts ruled by homicidal madmen and cynical manipulators. Echoing bourgeois fears in the late nineteenth century following 1871, the idea of a commune derived from any form of socialism remains systemically intolerable. The cooperative, as a lived set of relations, cannot actually be made visible -- it can only be represented as a parodic replication of existing relations of domination. In many different ways, the attack on values of collective and cooperation is articulated through the notion that freedom is to be free of any dependency on others, while in fact we are experience a more comprehensive subjection to the 'free' workings of markets. As Harold Bloom has shown, the real American religion is 'to be free of other selves.' In academic circles, the right-wing attach on the cooperative is abetted by the current intellectual fashion of denouncing the idea or possibility of community for its alleged exclusions and latent fascisms. One of the main forms of control over the last thirty years has been to ensure there are no visible alternatives to privatized patterns of living.

(2) According to the Shäntong tradition, primordial wisdom is what is to be realized and discriminative wisdom is the means to realize it. In this view, discriminative wisdom is of two kinds, these being the discriminative wisdom focusing outwards and the one focusing inwards. Generally speaking, discriminative wisdom is the ability to individually discriminate each and every object. This ability in its aspect of focusing outwards is also native to ordinary beings. In the Shäntong view, discriminative wisdom constitutes the ability to discern all relative phenomena, each individually, and to know them for what they are. While the relative phenomena are examined by means of discriminative wisdom, their way of existence and their way of appearance are understood. It is seen that they are empty, lacking inherent existence, that they do not truly exist and yet appear on a relative level like a dream image or a magical illusion. In the Shäntong view, primordial wisdom is considered as being within all sentient beings. This is because in this view it is no other than the mind itself in terms of its true existence. The essence of mind is emptiness and its nature is clear light. These two aspects being inseparable, primordial wisdom is equivalent to the inseparable union of emptiness and clear light, or of spaciousness and awareness. With regard to this primordial wisdom three aspects are distinguished: those of the basis, path, and fruit. The primordial wisdom present within all beings needs to be realized in order to reveal itself immediately or directly. This realization has to take place in such a way that primordial wisdom itself recognizes its own face (Tib. ye shes rang ngor shes pa). The primordial wisdom present from the very beginning within the stream of being, which is the true nature of the minds of all sentient beings, the inseparable union of emptiness and clear light, is called the basis primordial wisdom and also “ever-present wisdom” or “ever-present dharmakaya.” The phase in which this nature of mind is initially realized and during which this realization is cultivated is called the path primordial wisdom. At the time when all the adventitious stains of delusion are eliminated, this inseparable union of emptiness and clear light is called the fruit primordial wisdom.

Chloe laughed and when she entered the apartment she was surprised to find the place relatively tidy. The living area was sparsely furnished, just a couch, a TV and TV stand, a coffee table, and a lamp. Chloe knew the rest of the place would be the same. Danielle was the sort of person who lived on only the minimal amount of belongings. The exception, if she hadn’t changed since her teen years (and it seemed she hadn’t) was music and books. It made Chloe nearly feel guilty for the spacious and elaborate home she had recently purchased with Steven.