At both ICA and CAAM, what stands out is the pointedness of Abney's hand.
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The pointedness of the critique was unmistakable and inescapable: the license plate in "Two 1959 People," for example, is all zero's.
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Both vocalists sing with pointedness, teasing out lyrics like "from bible belt to tinsel towns, seeing stars behind bars" that just ooze with contempt.
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Flight ability, as Stoddard's team measured it, is calculated by a metric called hand-wing index, which is really a measure of a wing's pointedness.
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Jemison makes witty use of words printed on brown paper bags in his drawing-sculpture hybrids, which split the difference between beauty and political pointedness.
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"Yo Perreo Sola," about an empowered woman on the dance floor, manages big-club grandeur without sacrificing the pointedness of the reggaeton underpinning (though the female duet partner, Nesi, isn't credited).
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Overall, the characteristics that make a script uniquely one's own include the roundness or pointedness of the characters; their size, slope and spacing, as well as the thickness of the individual strokes.
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Ekaggatā (Pali) (Sanskrit Ekāgratā, एकाग्रता) means "one-pointedness", or the state (-tā) of having one (eka) point (agga or agra).
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Ekāgratā (Sanskrit: एकाग्रता, "one-pointedness") is intent pursuit of one object, close and undisturbed attention. Yoga emphasises regular practice (Abhyasa) meditation and self-imposed discipline to acquire ekagrata.
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Introduction to Tibetan Buddhism, Revised Edition, p. > 86. According to Geshe Lhundup Sopa, samatha is: > just a one-pointedness of mind (cittaikagrata) on a meditative object > (alambana). Whatever the object may be . . .
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Starnino is currently deputy editor of The Walrus. Starnino is well known for the provocative nature of his criticism and pointedness of his opinions, which have incited a variety of heated counter-criticisms from other poets and critiques.
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They develop strong powers of meditative stabilization and overcome tendencies toward distraction. They achieve mental one-pointedness and they perfect calm abiding. They also fully penetrate the meanings of the four noble truths and the two truths (conventional truths and ultimate truths) and perceive all phenomena as empty, transient and prone to suffering.
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Buddhist practice as outlined in the Noble Eightfold Path can be regarded as a progressive list of virtues. # Right View – Realizing the Four Noble Truths (samyag-vyāyāma, sammā-vāyāma). # Right Mindfulness – Mental ability to see things for what they are with clear consciousness (samyak-smṛti, sammā-sati). # Right Concentration – Wholesome one-pointedness of mind (samyak-samādhi, sammā-samādhi).
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The practice of ordinary meditation eventually leads one to the yoga of simplicity, which according to Gampopa, is "understanding the essential state of that awareness [of one-pointedness] as nonarising [emptiness], which transcends conceptual modes of reality and unreality." One sees all phenomena just as they are, non-conceptually, beyond extremes of existence and non-existence.
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All the subsidiary work—awareness, one-pointedness, mindfulness and > the rest—is intended to train you to this.Magick Without Tears, ch. XVI Concentration is essentially the prerequisite for all sustained success, not only in spiritual practices, but in day-to-day life as well. The general program for developing concentration is borrowed almost completely from the practice of Yoga within the Hindu and Buddhist systems.
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Samadhi (samyak-samādhi / sammā-samādhi) is a common practice in Indian religions. The term samadhi derives from the root sam-a-dha, which means 'to collect' or 'bring together', and thus it is often translated as 'concentration' or 'unification of mind'. In the early Buddhist texts, samadhi is also associated with the term "samatha" (calm abiding). In the suttas, samadhi is defined as one-pointedness of mind (Cittass'ekaggatā).
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They are as follows: # One-pointedness; # Simplicity, "free from complexity" or "not elaborate"; # One taste; # Non-meditation, the state of not holding to either an object of meditation nor to a meditator. Nothing further needs to be 'meditated upon' or 'cultivated at this stage. These stages parallel the four yogas of dzogchen semde. The four yogas of Mahāmudrā have also been correlated with the Mahāyāna five Bhumi paths.
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Viññāa has two components: the awareness itself, and the object of that awareness (which might be a perception, a feeling etc.). Thus, in this way, these viññāas are not considered as ultimate (underived) phenomena as they are based on mental factors (cetasika). For example, jhānic (meditative) states are described as based on the five ultimate mental factors of applied thought (vitakka), sustained thought (vicara), rapture (piti), serenity (sukha) and one- pointedness (ekaggatā).
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Wangchuk Dorje (1556–1603), 9th Karmapa, composed various influential texts on Mahamudra. Often associated with the yoga of one-pointedness, mahāmudrā śamatha contains instructions on ways to sit with proper posture, called the seven point posture of Vairocana. The mahāmudrā shamatha teachings also include instructions on how to work with a mind that is beset with various impediments to focusing,Reginald Ray, Secret of the Vajra World. Shambhala 2001, pages 274-275.
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Theravada monk Bhikkhu Bodhi states: :This is the unification of the mind on its object. Although this factor comes to prominence in the jhānas, where it functions as a jhāna factor, the Abhidhamma teaches that the germ of that capacity for mental unification is present in all types of consciousness, even the most rudimentary. It there functions as the factor which fixes the mind on its object. One-pointedness has non-wandering or non-distraction as its characteristic.
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These are ethical discipline (yamas), rules (niyamas), physical postures (āsanas), breath control (prāṇāyama), withdrawal from the senses (pratyāhāra), one-pointedness of mind (dhāraṇā), meditation (dhyāna), and finally samādhi. Later developments in Hindu meditation include the compilation of Hatha Yoga (forceful yoga) compendiums like the Hatha Yoga Pradipika, the development of Bhakti yoga as a major form of meditation and Tantra. Another important Hindu yoga text is the Yoga Yajnavalkya, which makes use of Hatha Yoga and Vedanta Philosophy.
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The six-pointed star visible from under Needle Tower II Much has been said about the geometric shapes seen in Snelson's works. Looking up from the inside of Needle Tower one may see the Star of David. According to Snelson, his works are not symbolic and it's common to see six-pointed stars in his work. In Needle Tower the six pointedness comes from the natural geometry of the three compression struts that make up each layer.
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This refinement occurs by separating senses into the 6 groups of auditory, visual, olfactory, kinesthetic, thought and metaphysical aspects of perception. The Atthasālinī (1, Part IV, Chapter 1. 118, 119) eleborates ekaggatā (in the context of sammā-samādhi): : This concentration, known as one-pointedness of mind, has non-scattering (of itself) or non-distraction (of associated states) as characteristic, the welding together of the coexistent states as function, as water kneads bath-powder into a paste, and peace of mind or knowledge as manifestation. For it has been said: 'He who is concentrated knows, sees according to the truth.
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According to him, the "many pointedness, multiple perspective" teachings of the Mahāvīra is about the nature of absolute reality and human existence. He claims that it is not about condoning activities such as killing animals for food, nor violence against disbelievers or any other living being as "perhaps right". The five vows for Jain monks and nuns, for example, are strict requirements and there is no "perhaps" about them. Similarly, since ancient times, Jainism co-existed with Buddhism and Hinduism according to Dundas, but Jainism disagreed, in specific areas, with the knowledge systems and beliefs of these traditions, and vice versa.
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The initial stages of training in zazen resemble traditional Buddhist samatha meditation in actual practice, and emphasize the development of the power of concentration, or joriki (定力) (Sanskrit '). The student begins by focusing on the breath at the hara/tanden with mindfulness of breath (ānāpānasmṛti) exercises such as counting breath (sūsokukan 数息観) or just watching it (zuisokukan 随息観). Mantras are also sometimes used in place of counting. Practice is typically to be continued in one of these ways until there is adequate "one-pointedness" of mind to constitute an initial experience of samadhi.
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Powers, John; Introduction to Tibetan Buddhism, page 265 Tibetan Buddhists see the etymology of the term mantra as meaning "mind protector", and mantras is seen as a way to guard the mind against negativity.Robert E. Buswell Jr., Donald S. Lopez Jr. The Princeton Dictionary of Buddhism According to Lama Zopa Rinpoche: > Mantras are effective because they help keep your mind quiet and peaceful, > automatically integrating it into one-pointedness. They make your mind > receptive to very subtle vibrations and thereby heighten your perception. > Their recitation eradicates gross negativities and the true nature of things > can then be reflected in your mind’s resulting clarity.
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Monier Monier-Williams (1899), "वाद", Sanskrit English Dictionary with Etymology, Oxford University Press, pages 939-940 The term anekāntavāda is translated by scholars as the doctrine of "many-sidedness", "non-onesidedness", or "many pointedness". The term anekāntavāda is not found in early texts considered canonical by Svetambara tradition of Jainism. However, traces of the doctrines are found in comments of Mahavira in these Svetambara texts, where he states that the finite and infinite depends on one's perspective. The word anekantavada was coined by Acharya Siddhasen Divakar to denote the teachings of Mahavira that state truth can be expressed in infinite ways.
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Blumenberg's work was of a predominantly historical nature, characterized by his great philosophical and theological learning, and by the precision and pointedness of his writing style. The early text "Paradigms for a Metaphorology" explicates the idea of 'absolute metaphors', by way of examples from the history of ideas and philosophy. According to Blumenberg, metaphors of this kind, such as "the naked truth", are to be considered a fundamental aspect of philosophical discourse that cannot be replaced by concepts and reappropriated into the logicity of the 'actual'. The distinctness and meaning of these metaphors constitute the perception of reality as a whole, a necessary prerequisite for human orientation, thought and action.
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Dharana (Sanskrit: धारणा) means concentration, introspective focus and one-pointedness of mind. The root of the word is dhṛ (धृ), meaning "to hold, maintain, keep".dhR, Monier Williams Sanskrit-English Dictionary (2008 revision), Cologne Digital Sanskrit Lexicon, Germany Dharana, as the sixth limb of yoga, is holding one's mind onto a particular inner state, subject or topic of one's mind.Bernard Bouanchaud (1997), The Essence of Yoga: Reflections on the Yoga Sūtras of Patañjali, Rudra Press, , page 149 The mind is fixed on a mantra, or one's breath/navel/tip of tongue/any place, or an object one wants to observe, or a concept/idea in one's mind.
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Dharana (Sanskrit: धारणा) means concentration, introspective focus and one-pointedness of mind. The root of word is dhṛ (धृ), which has a meaning of "to hold, maintain, keep".dhR, Monier Williams Sanskrit-English Dictionary (2008 revision), Cologne Digital Sanskrit Lexicon, Germany Dharana as the sixth limb of yoga, is holding one's mind onto a particular inner state, subject or topic of one's mind.Bernard Bouanchaud (1997), The Essence of Yoga: Reflections on the Yoga Sūtras of Patañjali, Rudra Press, , page 149 The mind is fixed on a mantra, or one's breath/navel/tip of tongue/any place, or an object one wants to observe, or a concept/idea in one's mind.
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A version of this doctrine is also found in the Ajivika school of ancient Indian philosophy. According to Dundas, the anekantavada doctrine has been interpreted by many Jains as "promot[ing] a universal religious tolerance ... plurality ... [and a] ... benign attitude to other [ethical, religious] positions"; however, this misreads Jain historical texts and Mahavira's teachings. Mahavira's "many pointedness, multiple perspective" teachings are a doctrine about the nature of reality and human existence, not about tolerating religious positions such as sacrificing animals (or killing them for food) or violence against nonbelievers (or any other living being) as "perhaps right". The five vows for Jain monks and nuns are strict requirements, with no "perhaps".
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But the brightest star in the CD's constellation of talents was Seiji Ozawa. Conducting with precision, pointedness and more fantasy than Masur had supplied, he struck "an ideal balance between conveying the underlying strength of Mendelssohn's writing and bringing out the music's wide-eyed freshness, its delicacy and its gentle, slightly teasing sense of humour". His reading of the Overture, for example, was powerful and cogent, but he was alert to every detail of the score and it seemed as though he was conducting with a smile. The only charge that could be laid against him was that his pace in the Scherzo was slightly slower than some listeners might prefer.
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The "many pointedness, multiple perspective" teachings of the Mahavira is a doctrine about the nature of Absolute Reality and human existence, and it is sometimes called "non- absolutism" doctrine. However, it is not a doctrine about tolerating or condoning activities such as sacrificing or killing animals for food, violence against disbelievers or any other living being as "perhaps right". The Five vows for Jain monks and nuns, for example, are strict requirements and there is no "perhaps, just one perspective". Similarly, since ancient times, Jainism co-existed with Buddhism and Hinduism, according to Dundas, but Jainism was highly critical of the knowledge systems and ideologies of its rivals, and vice versa.
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The higher knowledge and transcendental wisdom in the vipassana stage is "beyond the attainment of Dhammakaya" of the samatha stage. According to Scott, the Dhammakaya method tends to emphasize aspects of samatha meditation, rather than vipassana meditation. The Dhammakaya meditation method contrasts with the other Buddhist traditions where samatha stage is considered a preliminary step to develop "one-pointedness of mind" followed by the vipassana stage that "alone brings the meditator to full and final release (Nibbāna) in the Buddhist view". The vipassana tradition of Wat Mahathat claims that Luang Pu Sodh allegedly confessed to officials at Wat Mahathat that he had been wrong to emphasize Dhammakaya meditation as Wat Mahathat's vipassana was the best method.
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" Control and elimination of vrittis comprise significant portion of yoga practices and observances (yama and niyama) that culminates with nirodha, an arrested state of mind capable of one-pointedness. Otherwise, if unwanted vrittis are allowed to predominate, "We risk missing the whole point of the practice". In the interview Inside the Yoga Tradition, Bryant describes some tenets of his interpretation of the Yoga Sutras of Patanjali, "I stress in my commentary that Patanjali is emphatic about the yamas and niyamas (vows and observances). We can't say that what he is teaching is applicable only to the time period in which he codified the Sutras or that they are only for Hindus living in India.
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Paul McCartney confirmed this, stating that when he and Lennon visited the newly opened Indica bookshop, Lennon had been looking for a copy of The Portable Nietzsche and found a copy of The Psychedelic Experience that contained the lines: "Whenever in doubt, turn off your mind, relax, float downstream." Lennon said he bought the book, went home, took LSD, and followed the instructions exactly as stated in the text. The book held that the "ego death" experienced under the influence of LSD and other psychedelic drugs is essentially similar to the dying process and requires similar guidance. This is a state of being known by eastern mystics and masters as samādhi (a state of being totally aware of the present moment; a one-pointedness of mind).
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The poetry of Angelus Silesius consists largely of epigrams in the form of alexandrine couplets—the style that dominated German poetry and mystical literature during the Baroque era. According to Baker, the epigram was key to conveying mysticism, because "the epigram with its tendency towards brevity and pointedness is a suitable genre to cope with the aesthetic problem of the ineffability of the mystical experience."Baker, Christopher (ed.), "Johann Scheffler (Angelus Silesius)" in Absolutism and the Scientific Revolution, 1600–1720: A Biographical Dictionary (Wesport, Connecticut: Greenwood Press, 2002), 343. The Encyclopædia Britannica Eleventh Edition identifies these epigrams as Reimsprüche—or rhymed distichs—and describes them as: Silesius's poetry directs the reader to seek a path toward a desired spiritual state, an eternal stillness, by eschewing material or physical needs and the human will.
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Ajahn Mun wasn't dissuaded from staying in Sarika Cave, and saw it as an opportunity for development. On the fourth night staying there, Ajahn Mun developed a severe stomachache, and was unable to digest food and passed blood. Taking a traditional medicine regimen of local herbs for a while, he finally resolved to stop taking them and instead to resort to the "therapeutic power of the Dhamma alone", surrendering fully to his confidence in the Buddhist path to provide a positive outcome, even if he were to die. After a battle with the illness which went on from dusk until midnight, Tambiah writes that Ajahn Mun's mind "realized the nature of the aggregates, and their formations, including the gripping pain, and 'the illness totally disappeared and the mind withdrew into absolute, unshakable one-pointedness'".
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Henepola Gunaratana (1995), The Jhanas in Theravada Buddhist Meditation Buddhagosa defines samadhi as "the centering of consciousness and consciousness concomitants evenly and rightly on a single object...the state in virtue of which consciousness and its concomitants remain evenly and rightly on a single object, undistracted and unscattered."Visudimagga 84–85 According to Bhikkhu Bodhi, the right concentration factor is reaching a one-pointedness of mind and unifying all mental factors, but it is not the same as "a gourmet sitting down to a meal, or a soldier on the battlefield" who also experience one- pointed concentration. The difference is that the latter have a one-pointed object in focus with complete awareness directed to that object – the meal or the target, respectively. In contrast, right concentration meditative factor in Buddhism is a state of awareness without any object or subject, and ultimately unto nothingness and emptiness.
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Guan became the Daoist technical term for "monastery; abbey", exemplified by Louguan "Tiered Abbey" temple, designating "Observation Tower", which was a major Daoist center from the 5th through 7th centuries (see Louguantai). Kohn (2008d:452) says the word guan, "intimates the role of Daoist sacred sites as places of contact with celestial beings and observation of the stars." Tang Dynasty (618–907) Daoist masters developed guan "observation" meditation from Tiantai Buddhist zhiguan "cessation and insight" meditation, corresponding to śamatha-vipaśyanā – the two basic types of Buddhist meditation are samatha "calm abiding; stabilizing meditation" and vipassanā "clear observation; analysis". Kohn (2008d:453) explains, "The two words indicate the two basic forms of Buddhist meditation: zhi is a concentrative exercise that achieves one-pointedness of mind or "cessation" of all thoughts and mental activities, while guan is a practice of open acceptance of sensory data, interpreted according to Buddhist doctrine as a form of "insight" or "wisdom.
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