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Fitness Freaks

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Robert Green
Robert Green


To master the emptiness mode of perception requires firm training in virtue, concentration, and discernment. Without this training, the mind stays in the mode that keeps creating stories and worldviews. And from the perspective of that mode, the teaching of emptiness sounds simply like another story or worldview with new ground rules.


When you sense a lack of hollowness within yourself, it may be described as an experience of emptiness. This could appear in several ways, such as feeling cut off from people, missing a sense of direction or meaning in life, or lacking fulfillment in your relationships or profession. Since this feeling might potentially worsen mental health conditions, including depression, anxiety, and poor self-esteem, it is beneficial to treat it. Ignoring or suppressing these emotions might result in unhealthful coping strategies like substance misuse or self-destructive activities. You could have a better and more fulfilled life by addressing and overcoming the empty feeling.

And then that nothingness cracked open. Within the emptiness that dominates the volume of an atom and the volume of the universe, physicists found something. Far from the sedate aether of yore, this something is strong enough to be tearing our universe apart. The void, it turns out, is alive.

We were recently joined by our two postdoctoral researchers Volodymyr Artiukh and Dominic Martin. Volodymyr is focusing on the movement of Ukrainian migrants between Donbass and Belarus, while Dominic is examining the experience, politics and governance of emptiness in the Russian Far East. I am project manager, and we look forward to welcoming a DPhil student to the team later this year.

5. Just be. This is THE hardest thing to do. To just be in the emptiness, not running away from it, not trying to fix it or fill it. Letting Him love you and do the work He wants to do in you. In the meantime, you can reflect within yourself: What is Christ trying to teach me during this period of emptiness? How does Christ want me to grow from this experience?

"The author, a leading management scholar and a major sociological thinker, punctures the grandiosity and narcissism of our times when we succumb to the illusions that image, hype, and empty talk create value, when everyone must claim to be cutting edge and a world leader. Alvesson succeeds brilliantly in demonstrating that behind such grandiosity lurks an emptiness of meaning, of value, and of imagination. His powerful critical discussions of modern consumption, higher education, professionalism, and leadership insinuate that our current malaise goes far deeper than the economic crisis in which we find ourselves. This is a book that breaks loose of the management publication ghetto and demands to be read by everyone."--Yiannis Gabriel, Chair in Organizational Theory, University of Bath

This volume draws together contributions from authors working on landscapes and rurality, along with national and imperial narratives, from Brazil to Russia and Ireland. It considers the visual, including the art of Edward Hopper and the work of the British Empire Marketing Board, while concluding with a section that examines constructions of emptiness in relation to capitalism, development and the (re)appropriation of urban space. In doing so, it foregrounds the importance of emptiness as a productive prism through which to interrogate a variety of imperial, national, cultural and urban history.

The Poetics of Emptiness uncovers an important untold history by tracing the historically specific, intertextual pathways of a single, if polyvalent, philosophical term, emptiness, as it is transformed within twentieth-century American poetry and poetics. This conceptual migration is detailed in two sections. The first focuses on "transpacific Buddhist poetics," while the second maps the less well-known terrain of "transpacific Daoist poetics." In Chapters 1 and 2, the author explores Ernest Fenollosa's "The Chinese Written Character as a Medium for Poetry" as an expression of Fenollosa's distinctly Buddhist poetics informed by a two-decade-long encounter with a culturally hybrid form of Buddhism known as Shin Bukkyo ("New Buddhism"). Chapter 2 explores the classical Chinese poetics that undergirds the lost half of Fenellosa's essay. Chapter 3 concludes the first half of the book with an exploration of the didactic and soteriological function of "emptiness" in Gary Snyder's influential poetry and poetics. The second half begins with a critical exploration of the three-decades-long career of the poet/translator/critic Wai-lim Yip, whose "transpacific Daoist poetics" has been an important fixture in American poetic late modernism and has begun to gain wider notoriety in China. The last chapter engages the intertextual weave of poststructural thought and Daoist and shamanistic discourses in Theresa Hak Kyung Cha's important body of heterocultural productions.

A beautifully, coherently argued, and well researched book. Stalling goesbeyond merely recovering the missing pieces in literary history; he hasinstead presented a brand new reading of Fenollosa, making him a keyfigure in the poetic and philosophical tradition that Stalling has shrewdly described as the 'poetics of emptiness.'

The boy stands aside and begins to read, his voice soft at first then growing more forceful. He asks us: What is the shape of emptiness? Then he pauses, allows the question to remain unanswered. We gaze at our playdough impressions, see how we all have different ways to hang on. He made visible the air we never see. The shape of our holding, our hollow spaces pressed into clay. The form of the word, please.

But for now, when he finishes reading, he gathers our hands and gives them back to us one by one. We take them from him carefully, so we can carry our emptiness into the day. We compare them, showing off the shapes of our grasping. Curled like prayers. Like anger. Like love. 041b061a72


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