Monday, June 20, 2016

Anca Mihaela Bruma writes and recites

I Feel You

I feel you in everything...

in the glorious nights inside your incandescent eyes

where butterflies knit my dreams and compass my heartbeats.

I feel you in everything...

while resting your sigh in the corner of a letter

and the blue grass kneels at the border between dream and spring.

I feel you in everything...

in the rhythmical sunsets of your absences and prologues,

within your unspoken words turned into sleepless stones.

I feel you in everything...

when I conjugate your breath with my acoustic verses,

in the silence of your footsteps, on the tip of my eyes.

I feel you in everything...

when I swallow the octave of your presence,

a fluorescent beauty rustling in theatrical infuses.

I feel you in everything...

in all scarlet concentric moments of the past,

in the euphoric tempo of samsaric and philharmonic sensations.

I feel you in everything...

in all your silent similarities and rippled reflections,

when your thoughts are juxtaposed with the pattern of my breathing.

I feel you in everything...

when your restlessness rotates inside my lyrical veins

and I wonder behind my face highlighting your insights.

I feel you in everything...

during all echoless autumns and multiplied mornings,

when you come to resurrect me from my own lasting winter.

I feel you in everything...

when I write this letter now and seal it with a kiss!

Mon chéri! It has been grown inside my heart!...

Music: Johnny Alici - "I Will Be Back" 



  1. Saṃsāra is a Sanskrit word for "wandering" or "world," with the connotation of cyclic, circuitous change. It refers to the theory of rebirth and the cyclicality of all life, matter, and existence," a fundamental assumption of all Indian religions. The concept appeared in the early Upanishads, but its full exposition did not appear until after the mid-1st-millennium BCE. The detailed development began with questions on what the nature of human existence is, leading to the notions of "punarmṛtyu" (redeath) and "punaravṛtti" (return). Existence involves two realities: an unchanging, absolute Atman (soul) which is connected to the unchanging, immortal, blissful reality called Brahman, and an always-changing existence in the phenomenal world (Maya). Karma impacts the future circumstances in this life, as well as the future forms and realms of lives. Redeath was the end of bliss in Svarga (Heaven), followed by rebirth. Reincarnation as a human was an opportunity to break the sequence of rebirth by attaining moksha (self-liberation) via bhakti (devotion), karma (work), jnana (knowledge), or raja (meditation)Upon this foundation, various faiths developed different assumptions and paths ("marga" or "yoga") for this spiritual release. Dualistic devotional cults, such as Madhvacharya's Dvaita Vedanta tradition) assert that the individual human soul and Brahman (Vishnu, Krishna) are two different realities; loving devotion to Vishnu is the of release, due solely to the grace of Vishnu, and spiritual liberation is achievable only in after-life. Nondualistic cults (such as Adi Shankara's Advaita Vedanta tradition) assert that the individual human soul and Brahman are identical, that samsara is due solely to ignorance, impulsiveness, and inertia, and meditation and self-knowledge lead to liberation in this life.

  2. Startiing about the 6th century BCE, Buddhism and Jainism emphasized human suffering in a larger context, placing rebirth, redeath, and the truth of pain at the center of religious life. Samsara was viewed as a beginningless cyclical process (with each birth and death as a punctuation in that process) followed by spiritual liberation (freedom from rebirth and redeath). In Jainism, samsara represents the worldly life, characterized by continuous rebirths and suffering in various realms of existence. Souls begin in a primordial state and exist in a continuum of consciousness that constantly evolves through samsara. Some evolve to a higher state, some regress, as directed by karma. Each soul passes through 8,400,000 birth-situations as they circle through samsara, going through five types of bodies: earth, water, fire, air, and vegetable. All activities, such as rainfall, agriculture, eating, breathing, etc., lead to new living being taking birth or dying. Perturbing, harming, or killing any life form, including plant life, is a sin, with negative karmic effects. Abhavya (incapable) is a class of souls that can never attain liberation due to an intentional and shockingly evil act. A liberated soul, a Siddha, is omniscient and remains in that state eternally. In the Digambara sect of Jainism, and others, a male human has the potential to achieve liberation, particularly through asceticism, but women must gain more karmic merit to be reborn as a man before spiritual liberation can occur. (The Shvetambara sect believes that women too can achieve liberation.) Saṃsāra in Buddhism is the suffering-laden cycle of life, death, and rebirth, without beginning or end," referred to as the wheel of existence (Bhavacakra). It is often mentioned in conjunction with with the term "punarbhava" (re-birth, re-becoming), and is driven by karma. The Four Noble Truths, accepted by all Buddhist traditions, are all aimed at ending the Samsara-related re-becoming (rebirth) and associated cycles of suffering. In early Buddhist traditions, Saṃsāra cosmology consisted of five realms through which the wheel of existence recycled: hells (niraya), hungry ghosts (pretas), animals (tiryak), humans (manushya), and gods (devas). In latter traditions, it grew to six realms of rebirth with the addition of demi-gods (asuras). They are all interconnected, and everyone cycles through them
    due to a combination of ignorance, desire, and purposeful karma (ethical and unethical actions). Nirvana, freedom from rebirth, is the only alternative to samsara. Buddhist traditions denied the existence of an Atman and developed the concept of Anatta (no self) and Śūnyatā (emptiness). The Ajivika tradition combined Saṃsāra with the premise that no free will exists, while the Jains accepted the concepts of soul ("jiva") and free will but emphasized asceticism and cessation of action as a means of liberation from Saṃsāra (bondage). Sikhism was founded in the 15th century and incorporated the concepts of "sansara," karma, and the cyclical nature of time and existence, but Sikhs believe in the grace of God as the means to salvation; Sikh precepts encourage the bhakti of One Lord for mukti (salvation). Social engagement and family life, combined with devotion to the One God as Guru, is the the path of liberation, not asceticism.


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