Immersion Quotes

Authors: A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
Categories: A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
Go into yourself. Find out the reason that commands you to write; see whether it has spread its roots into the very depths of your heart; confess to yourself whether you would have to die if you were forbidden to write. This most of all: ask yourself in the most silent hour of your night: must I write? Dig into yourself for a deep answer. And if this answer rings out in assent, if you meet this solemn question with a strong, simple 'I must, ' then build your life in accordance with this necessity; your whole life, even into its humblest and most indifferent hour, must become a sign and witness to this impulse. Then come close to Nature. Then, as if no one had ever tried before, try to say what you see and feel and love and lose... Describe your sorrows and desires, the thoughts that pass through your mind and your belief in some kind of beauty - describe all these with heartfelt, silent, humble sincerity and, when you express yourself, use the Things around you, the images from your dreams, and the objects that you remember. If your everyday life seems poor, don't blame it; blame yourself; admit to yourself that you are not enough of a poet to call forth its riches; because for the creator there is not poverty and no poor, indifferent place. And even if you found yourself in some prison, whose walls let in none of the world's sounds - wouldn't you still have your childhood, that jewel beyond all price, that treasure house of memories? Turn your attentions to it. Try to raise up the sunken feelings of this enormous past; your personality will grow stronger, your solitude will expand and become a place where you can live in the twilight, where the noise of other people passes by, far in the distance. - And if out of this turning-within, out of this immersion in your own world, poems come, then you will not think of asking anyone whether they are good or not. Nor will you try to interest magazines in these works: for you will see them as your dear natural possession, a piece of your life, a voice from it. A work of art is good if it has arisen out of necessity. That is the only way one can judge it.

Rainer Maria Rilke
A special and very important characteristic of Trika yoga, which is not found in other systems, is its doctrine of 'possession' (samavesa). In samavesa practitioners are suddenly infused and possessed with Shivahood, and feel themselves to be omniscient and omnipotent. This is not the kind of possession or haunting that occurs when the power that haunts and the person who is haunted are different. Rather, yogins in samavesa enter a state of unity, and their limited individual personalities get expanded into universal I-consciousness which they feel to be divinely potent in all respects. Samavesa has been defined as the immersion of the dependence of a dependent consciousness into the independence of the Independent Consciousness (Tantraloka, I.73). It is actually the sudden and direct intuitional realization of one's Divine Essence, called Isvarapratyabhijna. Sufficient practice in samavesa results in a state of jivanmukti (liberation in this very life) in which a yogin develops supernatural divine powers (siddhis). A jivanmukta can use these divine powers simply by willing them to be (Isvarapratyabhijnavimarsini, IV.i.15), though such a refined individual would most probably avoid meddling with the natural order, or in matters of divine administration, which are the province of a long hierarchy of male and female deities at different levels of authority. This kind of yogic attainment is not considered to be an obstacle on the path of final liberation. Rather, it is said to be helpful, as it removes any lingering doubt about the divine nature of the Self, and develops a firm faith in the eventual attainment of absolute unity with Paramasiva when the individual dies (Tantraloka, XII, 183-85). Further, these abilities help create faith and confidence in the mind of worthy disciples who feel that the preceptor, being liberated, can liberate others as well. - B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 96-97.

Balajinnatha Pandita
Because money is convertible into all other things, it infects them with the same feature, turning them into commodities-objects that, as long as they meet certain criteria, are seen as identical. All that matters is how many or how much. Money, says Seaford, 'promotes a sense of homogeneity among things in general.' All things are equal, because they can be sold for money, which can in turn be used to buy any other thing. In the commodity world, things are equal to the money that can replace them. Their primary attribute is their 'value'-an abstraction. I feel a distancing, a letdown, in the phrase, 'You can always buy another one.' Can you see how this promotes an antimaterialism, a detachment from the physical world in which each person, place, and thing is special, unique? No wonder Greek philosophers of this era [when modern money originated] began elevating the abstract over the real, culminating in Plato's invention of a world of perfect forms more real than the world of the senses. No wonder to this day we treat the physical world so cavalierly. No wonder, after two thousand years' immersion in the mentality of money, we have become so used to the replaceability of all things that we behave as if we could, if we wrecked the planet, simply buy a new one. [... ] The development of monetary abstraction fits into a vast meta-historical context. Money could not have developed without a foundation of abstraction in the form of words and numbers. Already, number and label distance us from the real world and prime our minds to think abstractly. To use a noun already implies an identity among the many things so named; to say there are five of a thing makes each a unit. We begin to think of objects as representatives of a category, and not unique beings in themselves. So, while standard, generic categories didn't begin with money, money vastly accelerated their conceptual dominance. Moreover, the homogeneity of money accompanied the rapid development of standardized commodity goods for trade. Such standardization was crude in preindustrial times, but today manufactured objects are so nearly identical as to make the lie of money into the truth.

Charles Eisenstein
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