5
" It was a delicious meal -- skim milk, wheat middlings, leftover pancakes, half a doughnut, the rind of a summer squash, two pieces of stale toast, a third of a gingersnap, a fish tail, one orange peel, several noodles from a noodle soup, the scum off a cup of cocoa, an ancient jelly roll, a strip of paper from the lining of the garbage pail, and a spoonful of raspberry jello. "
― E.B. White
7
" Within the infant rind of this small flowerPoison hath residence and medicine power.For this, being smelt, with that part cheers each part;Being tasted, stays all senses with the heart.Two such opposèd kings encamp them still,In man as well as herbs—grace and rude will. And where the worser is predominant,Full soon the canker death eats up that plant.(Inside the little rind of this weak flower, there is both poison and powerful medicine. If you smell it, you feel good all over your body. But if you taste it, you die. There are two opposite elements in everything, in men as well as in herbs—good and evil. When evil is dominant, death soon kills the body like cancer.) "
8
" Abhinavagupta does not prescribe a hermit’s life for that Shiva yogin, who is free to live without restrictions, to remain in the household, and to participate in pleasures of the senses and the mind within the limits of the currently acceptable social standards. In other words, one is free to live a normal life and at the same time to pursue some method of Trika yoga. As soon as the seeker’s practice in yoga yields the experience of Self-bliss, worldly enjoyments automatically lose their power and fascination, and one’s senses develop a spontaneous indifference, known as anadaravirakti, to former pleasures. Once seekers have become expert practitioners in the experience of Self-bliss, they are able to move freely through worldly enjoyments without any fear of spiritual pollution. Such enjoyments can actually serve to further illumine the extraordinary experience of Self-bliss. As Abhinavagupta explains:The mind (of a Shiva yogin) does not become wet (or stained) from within, just like the rind of a dried gourd which has no opening, even if it dives deep into the water of sensual pleasures (Malinivijayavarttika, I.108).— B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 94. "