Inspirational quotes with adventitious.
It was then that the ecstasy and the dream began, in which emotion was the matter of the universe, and matter but an adventitious intrusion likely to hinder you from spinning where you wanted to spin.
Evolution is adventitious and not foresighted. Only through the deaths of an immense number of slightly maladapted organisms are we, brains and all, here today.
We are explorers. We are at present, as far as we know, the only explorers of the universe. For a long time we thought that ours was the only planet that could support life. Then we found others that could – a few. For still longer we thought we were unique – the only intelligent form of life – a single, freakish pinpoint of reason in a vast, adventitious cosmos – utterly lonely in the horrid wastes of space.… Again we discovered we were mistaken…But intelligent life is rare… very rare indeed… the rarest thing in creation…But the most precious…For intelligent life is the only thing that gives meaning to the universe. It is a holy thing, to be fostered and treasured.Without it nothing begins, nothing ends, there can be nothing through all eternity but the mindless babblings of chaos…Therefore, the nurture of all intelligent forms is a sacred duty. Even the merest spark of reason must be fanned in the hope of a flame. Frustrated intelligence must have its bonds broken. Narrow-channelled intelligence must be given the power to widen out. High intelligence must be learned from. That is why I have stayed here.
None of these apparent sightings interested Hawksmoor, since it was quite usual for members of the public to come forward with such accounts and to describe unreal figures who took on the adventitious shape already suggested by newspaper accounts. There were even occasions when a number of people would report sightings of the same person, as if a group of hallucinations might create their own object which then seemed to hover for a while in the streets of London. And Hawksmoor knew that if he held a reconstruction of the crime by the church, yet more people would come forward with their own versions of time and event; the actual killing then became blurred and even inconsequential, a flat field against which others painted their own fantasies of murderer and victim.
We see, then, that even from the zoological point of view, which is the least interesting and—note this—not decisive, a being in such condition can never achieve a genuine equilibrium; we also see something that differs from the idea of challenge-response in Toynbee and, in my judgement, effectively constitutes human life: namely, that no surroundings or change of surroundings can in itself be described as an obstacle, a difficulty, and a challenge for man, but that the difficulty is always relative to the projects which man creates in his imagination, to what he customarily calls his ideals; in short, relative to what man wants to be. This affords us an idea of challenge-and-response which is much deeper and more decisive than the merely anecdotal, adventitious, and accidental idea which Toynbee proposes. In its light, all of human life appears to us as what it is permanently: a dramatic confrontation and struggle of man with the world and not a mere occasional maladjustment which is produced at certain moments.
The foundational Vajrakilaya is the sun shining in the sky behind the clouds. The path Vajrakilaya is the removal of the clouds from the sky through the force of wind and rain, or whatever; it is the path of method and wisdom, combined. And the resultant Vajrakilaya is the nature of your mind, the nature of your rigpa, which is the same mind as the mind of the primordial buddha, Kuntuzangpo. The path Vajrakilaya is the removal of the adventitious veil of obscuration that covers rigpa. Applying the method by practicing generation stage (kyerim) and completion stage (dzogrim), accumulating merit and purifying negative karma, removing that veil, is the path. The result is realizing that ones own self nature is buddha. So the result is the same as the foundation. In the beginning you are buddha, and in the end you are buddha.
Imagination is haunted by the swiftness of the creatures that live on the mountain - eagle and peregrine falcon, red deer and mountain hare. The reason for their swiftness is severely practical: food is so scarce up there that only those who can move swiftly over vast stretches of ground may hope to survive. The speed, the whorls and torrents of movement, are in plain fact the mountain's own necessity. But their grace is not necessity. Or if it is - if the swoop, the parabola, the arrow-flight of hooves and wings achieve their beauty by strict adherence to the needs of function - so much the more is the mountain's integrity vindicated. Beauty is not adventitious but essential.
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