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“The environment is not an "other" to us. It is not a collection of things that we encounter. Rather, it is part of our being. It is the locus of our existence and identity. We cannot and do not exist apart from it. It is through empathic projection that we come to know our environment, understand how we are part of it and how it is part of us. This is the bodily mechanism by which we can participate in nature, not just as hikers or climbers or swimmers, but as part of nature itself, part of a larger, all-encompassing whole. A mindful embodied spirituality is thus an ecological spirituality. An embodied spirituality requires an aesthetic attitude to the world that is central to self-nurturance, to the nurturance of others, and to the nurturance of the world itself. Embodied spirituality requires an understanding that nature is not inanimate and less than human, but animated and more than human. It requires pleasure, joy in the bodily connection with earth and air, sea and sky, plants and animals - and the recognition that they are all more than human, more than any human beings could ever achieve. Embodied spirituality is more than spiritual experience. It is an ethical relationship to the physical world.”
George Lakoff“...there is no real person whose embodiment plays no role in meaning, whose meaning is purely objective and defined by the external world, and whose language can fit the external world with no significant role played by mind, brain, or body. Because our conceptual systems grow out of our bodies, meaning is grounded in and through our bodies. Because a vast range of our concepts are metaphorical, meaning is not entirely literal and the classical correspondence theory of truth is false.”
George Lakoff, Philosophy in the Flesh: The Embodied Mind and its Challenge to Western Thought“The properties of mind are not purely mental: They are shaped in crucial ways by the body and brain and how the body can function in everyday life. The embodied mind is thus very much of this world. Our flesh is inseparable from what Merleau-Ponty called the "flesh of the world" and what David Abram refers to as "the-more-than-human-world." Our body is intimately tied to what we walk on, sit on, touch, taste, smell, see, breathe, and move within. Our corporeality is part of the corporeality of the world.”
George Lakoff, Philosophy in the Flesh: The Embodied Mind and its Challenge to Western Thought“What is a great spiritual practitioner? A person who lives always in the presence of his or her own true self, someone who has found and who uses continually the springs and sources of profound inspiration. As the modern English writer Lewis Thompson wrote: 'Christ, supreme poet, lived truth so passionately that every gesture of his, at once pure Act and perfect Symbol, embodies the transcendent.'To embody the transcendent is why we are here.”
Sogyal Rinpoche, The Tibetan Book of Living and Dying“When we ourselves are not truly in a place of peace and we go out and try to create peace in the world, it becomes a fragmented and sometimes even corrupt form of peace. This happens because only peace can create peace, and unless we are the embodiment of it, we are projecting our bias of what peace should look like onto other people’s lives. To be at peace means to accept reality as is. Embodying peace is, in fact, the very essence of what it means to be free, as well as offering this freedom to others.”
Alaric Hutchinson, Living Peace“pg.90 of Philosophy in the Flesh: We are basing our argument on the existence of at least three stable scientific findings--the embodied mind, the cognitive unconscious, and metaphorical thought. Just as the ideas of cells and DNA in biology are stable and not likely to be found to be mistakes, so we believe that there is more than enough converging evidence to establish at least these three results. Ironically, these scientific results challenge the classical philosophical view of scientific realism, a disembodied objective scientific realism that can be characterized by the following three claims:1. There is a world independent of our understanding of it.2. We can have stable knowledge of it.3. Our very concepts and forms of reason are characterized not by our bodies and brains, but by the external world in itself. It follows that scientific truths are not merely truths as we understand them, but absolute truths. Obiviously, we accept (1) and (2) and we believe that (2) applies to the three findings of cognitive science we are discussing on the basis of converging evidence. But those findings themselves contradict (3).”
George Lakoff, Philosophy in the Flesh: The Embodied Mind and its Challenge to Western Thought“Nezhdanov's heart began to beat violently and he lowered his eyes involuntarily. This girl, who had fallen in love with a homeless wretch like him, who trusted him, who was ready to follow him, to go with him towards one and the same goal — this wonderful girl — Marianna — at that moment was, for Nezhdanov, the embodiment of everything good and just on earth; the embodiment of that love, that of a family, sister or wife, which he had not experienced; the embodiment of homeland, happiness, struggle and freedom.”
Ivan Turgenev, Virgin Soil“...[P]hilosophical theories are structured by conceptual metaphors that constrain which inferences can be drawn within that philosophical theory. The (typically unconscious) conceptual metaphors that are constitutive of a philosophical theory have the causal effect of constraining how you can reason within that philosophical framework.”
George Lakoff, Philosophy in the Flesh: The Embodied Mind and its Challenge to Western Thought