1
" The satyr, as the Dionysiac chorist, dwells in a reality sanctioned by myth and ritual. That tragedy should begin with him, that the Dionysiac wisdom of tragedy should speak through him, is as puzzling a phenomenon as, more generally, the origin of tragedy from the chorus. Perhaps we can gain a starting point for this inquiry by claiming that the satyr, that fictive nature sprite, stands to cultured man in the same relation as Dionysian music does to civilization. Richard Wagner has said of the latter that it is absorbed by music as lamplight by daylight. In the same manner, I believe, the cultured Greek felt himself absorbed into the satyr chorus, and in the next development of Greek tragedy state and society, in fact everything that separates man from man, gave way before an overwhelming sense of unity that led back into the heart of nature. This metaphysical solace (which, I wish to say at once, all true tragedy sends us away) that, despite every phenomenal change, life is at bottom indestructibly joyful and powerful, was expressed most concretely in the chorus of satyrs, nature beings who dwell behind all civilization and preserve their identity through every change of generations and historical movement.
With this chorus the profound Greek, so uniquely susceptible to the subtlest and deepest suffering, who had penetrated the destructive agencies of both nature and history, solaced himself. Though he had been in danger of craving a Buddhistic denial of the will, he was saved through art, and through art life reclaimed him. "
― Friedrich Nietzsche , The Birth of Tragedy
2
" Metaphysics thinks about beings as beings. Wherever the question is asked what beings are, beings as such are in sight. Metaphysical representation owes this sight to the light of Being. The light itself, i.e., that which such thinking experiences as light, does not come within the range of metaphysical thinking; for metaphysics always represents beings only as beings. Within this perspective, metaphysical thinking does, of course, inquire into the being which is the source and originator of this light. But the light itself is considered sufficiently illuminated as soon as we recognize that we look through it whenever we look at beings.In whatever manner beings are interpreted―whether as spirit, after the fashion of spiritualism; or as becoming and life, or idea, will, substance, subject, or *energeia*; or as the eternal recurrence of the same events―every time, beings as beings appear in the light of Being. Wherever metaphysics represents beings, Being has entered into the light. Being has arrived in a state of unconcealedness (aletheia). But whether and how Being itself involves such unconcealedness, whether and how it manifests itself in, and as, metaphysics, remains obscure. Being in its revelatory essence, i.e., in its truth, is not recalled. Nevertheless, when metaphysics gives answers to its question concerning beings as such, metaphysics speaks out of the unnoticed revealedness of Being. The truth of Being may thus be called the ground in which metaphysics, as the root of the tree of philosophy, is kept and from which it is nourished.Because metaphysics inquires about beings as beings, it remains concerned with beings and does not devote itself to Being as Being. As the root of the tree, it sends all nourishment and all strength into the trunk and its branches. The root branches out in the soil to enable the tree to grow out of the ground and thus to leave it. The tree of philosophy grows out of the soil in which metaphysics is rooted. The ground is the element in which the root of the tree lives, but the growth of the tree is never able to absorb this soil in such a way that it disappears in the tree as part of the tree. Instead, the roots, down to the subtlest tendrils, lose themselves in the soil. The ground is ground for the roots, and in the ground the roots forget themselves for the sake of the tree...Metaphysics, insofar as it always represents only beings as beings, does not recall Being itself. Philosophy does not concentrate on its ground. It always leaves its ground―leaves it by means of metaphysics. And yet, it never escapes its ground...Insofar as a thinker sets out to experience the ground of metaphysics, insofar as the attempts to recall the truth of Being itself instead of merely representing beings as beings, his thinking has in a sense left metaphysics. From the point of view of metaphysics, such thinking goes back into the ground of metaphysics." ―from_The Way Back to the Ground of Metaphysics_ "
7
" When the power of breath (Sa) is controlled it becomes rested (as) and in that
state it transforms into protector(tra); this is the basic principle of life and
consciousness, wherein the senses, mind, intelligence all are protected and
directed through the power of breath in a rested state, this is called Sa+as+
tra (SASTRA). It is the most powerful weapon alive and the most powerful
protector as well. One who stills, directs, controls and allows it to rise from
the core of the body to the subtle, subtler, subtlest levels of consciousness is
considered to be well versed in Sastras. Ananth Yoga allows one to work on
the Grossest, Gross, Subtle, Subtler levels of consciousness, through the
breath power leading on to connect to the subtlest level of consciousness. "
― Maitreya Rudrabhayananda
