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One way of escape is by philosophic contemplation.

This part of the scene after Hamlet's interview with the Ghost has been charged with an improbable eccentricity. But the truth is, that after the mind has been stretched beyond its usual pitch and tone, it must either sink into exhaustion and inanity, or seek relief by change. It is thus well known, that persons conversant in deeds of cruelty contrive to escape from conscience by connecting something of the ludicrous with them, and by inventing grotesque terms and a certain technical phraseology to disguise the horror of their practices. Indeed, paradoxical as it may appear, the terrible by a law of the human mind always touches on the verge of the ludicrous. Both arise from the perception of something out of the common order of things—something, in fact, out of its place; and if from this we can abstract danger, the uncommonness will alone remain, and the sense of the ridiculous be excited. The dose alliance of these opposites—they are not contraries— appears from the circumstance, that laughter is equally the expression of extreme anguish and horror as of joy: as there are tears of sorrow and tears of joy, so is there a laugh of terror and a laugh of merriment. These complex causes will naturally have produced in Hamlet the disposition to escape from his own feelings of the overwhelming and supernatural by a wild transition to the ludicrous, —a sort of cunning bravado, bordering on the flights of delirium. For you may, perhaps, observe that Hamlet's wildness is but half false; he plays that subtle trick of pretending to act only when he is very near really being what he acts.''

However, some of the greatest thinkers of the past spent a lot of time contemplating nothing.

It is now in the present century, that for the first time, the West is finally beginning to learn something in depth about the ancient mystical teachings and practices of Buddhist Yogacara. Yogacara means to practice yoga, or in other words, to practice meditation, stilling the mind, searching inwards so as to acquire self-realization. This is the "practice tradition" at the heart of the Buddhist religion. Where ever Buddhism exists, there are those who commit themselves to this tradition - to the genuine "practice" of Yoga-meditation.

She then contemplated her in her eternal glory.

She lived thus for decades in solitude, in silent contemplation, in humility and in profound joy.

The decades that followed brought forth some truly bizarre teachings and practices, not the least of which was Quietism, which is ever-lurking in the shadows where contemplative methods are taught.

We’ve noted above that there can be good fruit, but what I’m stressing, here, is that it might not be contemplation, and much can be attributed to natural dynamics like the activation of the unconscious.

And in Christ all becomes clear to the soul who contemplates.

Who is this Christ then whom she contemplates?

The life of the instinctive man is shut up within the circle of his private interests: family and friends may beincluded, but the outer world is not regarded except as it may help or hinder what comes within the circle of instinctive wishes.

The underlying concern with the Internet is not whether it will fragment our attention spans or mold our minds to the bit-work of modernity. In the end, it will likely do both. The deeper question is what can be done when we realize that we want some control over the exchange between our brains and the Web, that we want to protect our deeper sense of self from digital media’s dominance over modern life. Miller is something of an anomaly; most people don’t fret over the quality of their thought. But he’s also typical, because like an increasing number of Internet users, he knows that the digitized life is beginning to alienate us from ourselves.

He seems to have reverted to his dark, contemplative state.
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He seems to have reverted to his dark, contemplative state.

Everything, in contemplation, that is personal orprivate, everything that depends upon habit, self-interest, or desire, distorts the object, and hence impairs the union which theintellect seeks.

If I lack God, what is lacking to God is his life.

The free intellect will see as God might see, without a here and now, without hopes and fears, without the trammelsof customary beliefs and traditional prejudices, calmly, dispassionately, in the sole and exclusive desire of knowledge --knowledge as impersonal, as purely contemplative, as it is possible for man to attain.

John of the Cross teaches about the nature of infused contemplation?

The purpose of the "Guru" (Tib: bLa-ma, the Master) in this Tradition is to point the spiritual seeker towards an immediate recognition of this "wholeness," which is our own root identity as bare Intelligence, and then to teach the yogacara methods concerning how to stabilize in one's consciousness, so that liberation may unfold naturally. The Master introduces one to one's own mind, by giving the pointing out instructions that describe what the actual nature of the mind is. The uniqueness of Dzogchen or Mahamudra is the rapid way in which meditation can lead to an experience of Enlightenment in this very lifetime.

It is basically similar to acquired contemplation.

Many are called by the siren’s song of writing, of being a writer, of creating true poems or novels, but few are chosen for such punishment in what Shelley called the “burning fountain” in Adonais, a poem about John Keats who spent his short life dwelling perpetually in the Condition of Fire.

John reserves for infused contemplation.

The mind which has become accustomed to the freedom and impartiality of philosophic contemplation will preserve somethingof the same freedom and impartiality in the world of action and emotion.

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