I am also on the record as an enjoyer of ice cream.
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Mr Clare is a great enjoyer—of people, landscape, and above all of language.
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Goldblum's description of his Grandmaster as "a pleasure-seeker, an enjoyer of life and tastes and smells" is projection, sweet Goldblumian projection.
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I am also a big enjoyer of snacks between meals, which is directly applicable to the "must love treats" requirement outlined in your job listing.
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"What is required is nothing more than the destruction of Iran's oil installations, and if there is a capacity, nuclear facilities and military bases as well," prominent Saudi pundit (and enjoyer of royal protection) Turki al-Hamad intoned this weekend.
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Belcher family matriarch and wine enjoyer Linda breaks into song at inappropriate moments, gender-ambiguous adolescent Gene is obsessed with gear, farts, and the timbre of everything, and the show usually closes out with a brief, weird burst of melody.
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His friend and Nobel prize winning ethologist Niko Tinbergen characterised him in a preface he has written for Strijbos' 1956 book about South Africa as follows: "(...) the tramp, the carefree enjoyer, the admirer, the minstrel, and the ambassadeur of all things living, the witty conversationalist".
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She is albino-looking and has a crow called Henry. She doesn't get along with Ryan. Ryan Aubrey :Red Raven VI, "the Executioner Witch Hunter" or "the Inquisitor Enjoyer". Dark and long hair, his face covered with piercing, he prefers to burn his prey until death follows.
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Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of gopis; of the Vrindavan; and devotion consists in self-surrender.
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The puruṣa is considered as the conscious principle, a passive enjoyer (bhokta) and the prakṛti is the enjoyed (bhogya). Samkhya believes that the puruṣa cannot be regarded as the source of inanimate world, because an intelligent principle cannot transform itself into the unconscious world. It is a pluralistic spiritualism, atheistic realism and uncompromising dualism.
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Shri Bankey Bihari Mandir is a Hindu temple dedicated to Lord Krishna, in the holy city of Vrindavan in the Mathura district of Uttar Pradesh, India. It is situated near Shri Radha Vallabha Temple. Bankey Bihari Ji was originally worshipped at Nidhivana. Bankey means "bent in three places" and Bihari means "enjoyer" The image of Lord Krishna stands in the Tribhanga posture.
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Each one knows from one's own experience that the ego is agent, enjoyer and knower, but its tadatmya relation with God is not known. The fundamental nature of the self is its relationship with God. And God being the innermost self of man, the former imparts his luster to the individual even to his body and organs especially the intellect. The final description of God is essential.
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His life at the ashram was spent both as a 'bhogi' (enjoyer) and a yogi. He would daily consume the best quality betel leaves and tobacco available at the time. It did not remain unknown that the former freedom fighter had become a famous yogi of India. So many former comrades of Niralamba Swami (formerly Jatindra Nath Banerjee) and many freedom fighters began visiting him for spiritual guidance and inspiration.
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Each person has an individual puruṣa, which is their true self, the witness and the enjoyer, and that which is liberated. This metaphysical system holds that puruṣas undergo cycles of reincarnation through its interaction and identification with prakirti. Liberation, the goal of this system, results from the isolation (kaivalya) of puruṣa from prakirti, and is achieved through a meditation which detaches oneself from the different forms (tattvas) of prakirti.Ruzsa, Ferenc, Sankhya, Internet Encyclopedia of Philosophy.
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The soul is both a doer and enjoyer. It is atomic in size, but pervades the whole body through its essence of intelligence (like sandalwood makes its presence felt through its scent even if sandalwood can't be seen). Unlike Advaita, the world of Maya is not regarded as unreal, since Maya is nothing else than a power of Ishvara. He is not only the creator of the universe but is the universe itself.
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Parasara states that the person blessed with Parijat yoga will be fond of battles, strong-willed, full of determination, fearless, adept and successful, kind-hearted, forgiving and generous, have faith in Dharma and Karmas, a proud possessor and enjoyer of wealth and comforts and the one who leads a royal life during his or her middle and last part of life. Pārijāta yoga is a combination of the Parvata yoga and the Kahala yoga. Gautama Buddha was blessed with this yoga.
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Unintelligent, unmanifest, uncaused, ever-active, imperceptible and eternal Prakriti is alone the final source of the world of objects. The Puruṣa is considered as the conscious principle, a passive enjoyer (bhokta) and the Prakriti is the enjoyed (bhogya). Samkhya-Yoga believes that the Puruṣa cannot be regarded as the source of inanimate world, because an intelligent principle cannot transform itself into the unconscious world. This metaphysics is a pluralistic spiritualism, a form of realism built on the foundation of dualism.
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After being severely wounded, both physically and psychologically, in WW1, Pierre Vuitton abandoned his previous life as the child of wealthy merchants. After several stays in sanitariums and mental hospitals, he moved to Paris in 1920. As an enjoyer of morphine and alcohol, he lived as a casual laborer in poverty despite the rare sale of his pictures. His first works were probably during the war years, later he developed "time- excesses" in which he reportedly spent several days painting without eating or sleeping.
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The Upanishad adopts the Samkhya theory of three Guṇas or innate qualities, as being present in all beings. These three gunas are called: ' (goodness, constructive, harmonious), ' (passion, active, confused), and ' (darkness, destructive, chaotic).Alban Widgery (1930), The principles of Hindu Ethics, International Journal of Ethics, Vol. 40, No. 2, pages 234–237 The focus on "I", without consideration of its effect on other living beings, such as "I am the actor, I am the enjoyer" are considered Rajasic guna by those who have realized Brahman knowledge, states the text.
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The verses 79 to 86 discuss the disciple's doubt on whether the soul itself is the enjoyer and sufferer of the consequences and the gurus clarification on the same. The disciple is convinced on the soul as the doer of its karma but doubts that soul bears the consequence of its actions as the karma is a lifeless and unintelligent entity and hence cannot influence consciousness. Disciple also notes other views that God dispenses karma and regulates the world. But since God does not influence the karma, it cannot bear fruit and hence soul does not bear its consequences.
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Image of a Siddha: the soul who attains Moksa; although the Siddhas (the liberated beings) are formless and without a body, this is how the Jain temples often depict the Siddhas. The verses 87 to 91 discuss the capacity of soul to attain liberation. The pupil is now convinced that soul is the enjoyer and sufferer of its karma but doubts whether it is possible to destroy all the karmas and attain liberation. The disciple feels that infinite time has passed since the soul is in bondage with karma, but it still keeps on acquiring new karmas.
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Pārijāta yoga is not a commonly occurring yoga, and in practice seen to occur alongside other favourable or unfavourable yogas. Parasara states that the person blessed with Pārijāta yoga will be fond of battles (i.e. strong-willed, full of determination, fearless, adept and successful), kind-hearted, forgiving and generous, has faith in Dharma and Karmas, a proud possessor and enjoyer of wealth and comforts and the one who leads a royal life during his or her middle and last part of life. Pārijāta yoga is an improved variation of Parvata yoga and Kahala yoga combined per first-half of Parasara’s description.
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There is not only the actual other outside the self, but also the imagined other who is entrenched as the other-in-the-self. An important theoretical implication is that basic processes, like self- conflicts, self-criticism, self-agreements, and self-consultancy, are taking place in different domains in the self: within the internal domain (e.g., "As an enjoyer of life I disagree with myself as an ambitious worker"); between the internal and external (extended) domain (e.g., "I want to do this but the voice of my mother in myself criticizes me") and within the external domain (e.g.
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The Mudha, literally the ignorant, is one who egoistically conceives that the body or caste or Ashrama or actor or enjoyer or such is what matters. Tapas, states the text is the act of burning in the knowledge that the unchanging truth is Brahman and the universe is Maya. Demoniacal is that, asserts the Upanishad, where one practices austerity and Japa (muttering mantras) while simultaneously living a life that harbors "cruel desire, hatred, pain and hypocrisy" of any kind. Sannyasi, defines the text, is that person who has given up "I and mine", who is convinced that "I am Brahman" and everyone, everything is Brahman, there are no multitudes, there is just oneness.
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Buddhi with its organs of knowledge and its actions having the characteristics of an agent is the Vigyanakosha, the cause of samsara. It has the power of reflection of the chaitanya which it accompanies as a modification of Prakrti (avidya) and characterised by knowledge and action and always identified with the body, organs etc. This kosha is endowed with jnana and to it belong the waking and dream states and the experiences of joy and sorrow. Being very luminous in close proximity of the Paramatman deluded by which upadhi it is subject to samsara, this atman which is compacted of vigyanana and shining in the heart near the pranas being immutable becomes a doer and enjoyer in the midst of the upadhis.
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The Vaishnava-Sahajiya sect became popular in 17th century Bengal. It sought religious experience through the five senses. The divine relationship between Krishna and Radha (guises of the divine masculine and divine feminine) had been celebrated by Chandidas (Bangla: চন্ডীদাস) (born 1408 CE), Jayadeva (circa 1200 CE) and Vidyapati (c 1352 - c 1448) whose works foreshadowed the rasas or "flavours" of love. The two aspects of absolute reality were explained as the eternal enjoyer and the enjoyed, Kṛṣṇa and Rādhā conceived of as ontological principles of which all men and women are physical manifestations, as may be realised through a process of attribution (Aropa), in which the sexual intercourse of a human couple is transmuted into the divine love between Kṛṣṇa and Rādhā, leading to the highest spiritual realisation, the state of union or Yugala.
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The jiva is also enjoyer (bhoktr) essentially in all its conditions. For his knowledge and activity, however, the jiva depends on Hari; thus, though resembling Him in being intelligent and knower, he is at the same time distinguished from him by his dependence. This quality of dependence or of being controlled (niyamyatva) is the very nature of jiva even in the state of release, just as niyamyatva or the quality of being the controller, forms the eternal nature of Isvara. The jiva is atomic in size; at the same time his attribute, knowledge, is omnipresent, which makes it possible that he can experience pleasure and pain in any part of the body, just as, for instance, the light of a lamp can spread far and wide and illumine objects away from the lamp.
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However, like Shankara's interpretation of the Brahma Sutras as mentioned earlier, Madhva, agrees that the rewards and punishments bestowed by God are regulated by Him in accordance with the good and sinful deeds performed by them, and He does so of out of His own will to keep himself firm in justice and he cannot be controlled in His actions by karma of human beings nor can He be accused of partiality or cruelty to anyone. Swami Tapasyananda further explains the Madhva view by illustrating the doctrine with this analogy: the power in a factory comes from the powerhouse (God), but the various cogs (jivas) move in a direction in which they are set. Thus he concludes that no charge of partiality and cruelty can be brought against God. The jiva is the actor and also the enjoyer of the fruits of his/her own actions.
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It is on this identity of the spiritual ... and not on a psychological identification with the artist that [aesthetic pleasure] ultimately depends... But both of them, in the simultaneous dissolution of their individuality in a greater whole, enjoy, as a high pleasure, the personal enrichment of that individuality through this feeling of oneness. They have yielded up their mortal ego for a moment, fearlessly and even joyfully, to receive it back in the next, the richer for this universal feeling (Rank, 1932/1989, pp. 109–110). In one of his most poetic passages, Rank suggests that this transcendent feeling implies not only a "spiritual unity" between artist and enjoyer, I and Thou, but also "with a Cosmos floating in mystic vapors in which present, past, and future are dissolved" (Rank, 1932/1989, p. 113) – an identity with "the ALL" that once was but is no more. The healing nature of artistic experience, Rank believed, affirms difference but, paradoxically, also "leads to the release from difference, to the feeling of unity with the self, with the other, with the cosmos" (Rank, 1929–31, p. 58).
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