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This weblog is a rudimentary discourse analysis including textual and contextual analyses of the term ‘a▫oḏẖū’ (Gurmukhi: ਅਉਧੂ ; Hindustani: अउधू  ) and ‘a▫uḏẖūṯ’ (Gurmukhi: ਅਉਧੂਤ ; Hindustani: अउधूता  ) within the principal Sikha Dharma sacred scripture the Sri Guru Granth Sahib Ji to my knowledge first rendered in Gurmukhi, which I understand as both a script and a dialect. The terms collectively are evident in 31 verses. This weblog is a living document and will be subject to change without notification of version nor preservation and identification of documented quality control. These Gurmukhi and Hindustani terms are direct analogues for the Sanskrit ‘avadhuta‘ (IAST: avadhūta; Devanagari: अवधूत). Each verse will be discussed in immediate SGGS context as well as wider SGGS context as appropriate.

Note about author

Beauford Anton Stenberg is my birthname and to my knowledge I am the first Avadhuta of quality (as different to avadhuta in name and title) within the Dharmic Traditions to have not set foot upon the sacred ground of Mother India. This is a providential boon to the dharmic diaspora and is a curiosity in and of itself. That said, as per the Padma Purana, I annoint with the sacred soil of Sri Tulsi Devi and in particular an installed and deified Tulsi plant located at the left-hand lotus-feet of Sri Sri Radha-Ballaba. Tradition holds that all tirthas and places of pilgrimage are thereby attended. Avadhuta generally do not write nor publish directly and I will one day write and discourse as to why. I am breaking with this aspect of the tradition as conventional scholars ungrounded with the Holy Name and the living tradition, will be unable to do justice to the law and lore of the Dharmic Traditions and the venerable lineage of the Avadhuta. I am without peer and I am an anomaly. I am Australian born and bred and am of Swedish, English and blonde northern Italian parentage. The Viking and Norse tradition of kenning, poetry, poetic mead, bindrunes, berserking and runemal is in my blood. I am versed in liturgies of the Sanskritic, Tibetan and English language traditions. Old Icelandic, Ancient Greek and Italian like Sanskrit are within the family of Indo-European languages and this is salient as I will one day chart a Vedic pedigree for the Avadhuta as an appendice for a work which I will continue when I am suitably housed and which I have given the brief English title: The Bejewelled Ankusha. I only hold one of the five sacred objects of the Sikha Dharma initiated as an investiture and that is a kirpan with a bone-handled sacramental-blade sanctified and offered to installed and worshipful deities. The kirpan has a bone handle in honour of my charnel ground pedigree and the virgin blade was tested inadvertently and accidentally in front of one deity, importantly and saliently for this work, the lion-headed lord Narasinghadeva on his Chaturdasi in Melbourne, 2014. I secured this implement prior to five unmotivated and independent attacks of my person within a three day period. A boon for all concerned, need did not require this implement of compassion being brought into play. I have been given the epithet ‘chosen of Hari’, “Hari” is a polysemic term and a denotation of import for this narrative and the Sikha Dharma tradition is “lion”. The HolyName Hari is evoked a number of times in the SGGS. Unfortunately, I have no direct experience with a living tradition of the Sikha Dharma except for the Sikhi taxi-driver that knocked me off my push-bike but I am an Avadhuta in quality and as such I am worshipful and honoured by all traditions of the Dharma of which the Sikhs are comprised a valiant and virile limb. Within the Dharmic Traditions proper, this would never ordinarily be stated and wouldn’t need to be stated but given my unprecedented situation and an English audience to which the term and culture of ‘avadhuta’ is a relative unknown and an unknowable I feel it is appropriate to be clear and candid. Wearing a turban and failing to crop my hair and eyebrows and carrying a comb are a ritual ridiculousness to me and are of no value. Since the Sikhs appreciate anti-ritualism and the disavowal of empty rites I trust that my personal determination of adopting that which is salient to me and discarding which is not of value nor sound to be congruent with the fundamental tenets of the Sikha Dharma.

Methodology

Thirty-one (31) verses which contain the Gurmukhi term ਅਉਧੂ or its derivatives with alternate case-endings were identified through an online interrogation of the Sri Guru Granth Sahib Ji as rendered on the Srigranth.org website.

Blog Editor: ScribeFire Version: 4.3.1  Updated: April 11, 2014

“One of the most popular add-ons for Firefox is now available for Chrome! ScribeFire is a full-featured blog editor that integrates with your browser and lets you easily post to all of your blogs.”

I have previously used a different version of ScribeFire editor as Firefox plugin on an Ubuntu Gnu/Linux distribution, specificity unremembered and currently undocumented.

Internet Browser:  Google Chrome Version 35.0.1916.153 m

Operating System:  Windows 8.1 

I am using Windows 8.1 as an experiential trial on a new netbook which has a touchscreen. In principle I favor empowering open source operating systems of such ilk as the family of Gnu/Linux distributions.

http://www.srigranth.org/servlet/gurbani.gurbani?Action=Search&Param=punjabi&Tier=1&SearchData=%E0%A8%85%E0%A8%89%E0%A8%A7%E0%A9%82 (June 17, 2014)

 

Nomenclature, orthography, etymology

Avadhoota (Sanskrit rendered in ) 

‘a▫oḏẖū’ (Gurmukhi: ਅਉਧੂ ; Hindustani: अउधू  ) and ‘a▫uḏẖūṯ’ (Gurmukhi: ਅਉਧੂਤ ; Hindustani: अउधूता  )

 

Gurmukhi

Gurmukhi is a nominal contraction of ‘guru’ (teacher, heavy) and ‘mukh’ (mouth, maw). I understand Gurmukhi both as a purpose-made script and a syncretic dialect embedded in its socio-cultural and socio-political and sacerdotal context. Gurmukhi is the language of the song of the SGGS in 31 raga. Gurmukhi and the iconographic Kirtimukha or ‘Face of Glory’ are indelibly conflated in the idiosyncratic curiosity of my heartmindcontinuum or mindstream. I don’t know Gurmukhi but with luck, technology and intuition the river of languages and culture is forded.

 

Sri Guru Granth Sahib Ji

When I first started reading this deified sacred text I just couldn’t stop crying and I didn’t know why and still don’t. The tears were a commingling of both sublime sorrow and joy unlike other emotional ecstasies I have experienced. But after I had invested and installed the sanctified kirpan upon my person and read of the martyrdom of a number of Sikhs I felt the wellspring of the welling, was judiciously identified. This still awaits explication. That said, some Arabic, Moslem and/or Sufi know of Avadhuta and their ilk by the term MahaAkbhar in honour of the ecumenical and perspicacious Akbhar the Great. The Sri Guru Granth Sahib Ji is a collection of songs, singings, sayings and writings of a number of medieval Indian holy people of various ‘sahaja’ or ‘sahajiya’ traditions one of which is Kabir. I modelled myself on Kabir and Kabir in one of his doha held himself to be an Avadhuta.

SGGS is a collection of 1430 ‘ang’ or limbs (a respectful and honorific term for pages, sheets, or leaf it is also employed in yoga and evokes a part/whole relationship), containing 3,384 shabads or ‘poetic hymns’ (including swayassloks and vars, or ballads) in 31 raga of classical Indian music. Sikha Dharma tradition holds that there are 43 authors of SGGS: four (4) Sikhs, seven (7) Gurus, fifteen (15) Bhagats and seventeen (17) Bhatts. Etic and emic discourse needs to be explained and that both will be included with no sense of disrespect to the indigenous tradition nor to the traditions of science.

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ਪੰਨਾ 522, ਸਤਰ 6

ਦਸ ਨਾਰੀ ਅਉਧੂਤ ਦੇਨਿ ਚਮੋੜੀਐ ॥

दस नारी अउधूत देनि चमोड़ीऐ ॥

Ḏas nārī a▫uḏẖūṯ ḏen cẖamoṛī▫ai.

The ten organs of sensation attach even detached renunciates to sensory pleasures.

‘a▫uḏẖūṯ’ is here rendered into English as “detached renunciate”, plurality omitted.

Purport:

*identify ten organs of sensation, most probably common to the 5 sense-bases Pancendriya and the 5 Powers Pancabala of the Buddhadharma and their correlates with the Vaishnava Darshan and Yoga Darshana. Yet to be determined with authenticity for this verse and the Sikha Dharma tradition. This verse is wonderful given my particular sadhana and dharma as a celestial courtesan or sacred prostitute. I will state here with brevity and gravitas that the rites of fecundity are that around which religion and religiosity of the human are accreted.

5 [gyanendriya] or jnanendriya + 5 [karmendriya] by memory I have charted these to Samkhya.

 

The numerals which have been used in Siri Guru Granth Sahib (SGGS), however, are not Arab but Gurmukhi ( Sifr, Ik, Dho, Tine’, Char, Punj, Chhe’, Sat, Aath, Nau , Das ) which are based on the Indian (Devanagari) numbers, although we must note that this is still a decimal system. These numerals have been used in numerous ways throughout SGGS. 

Iqbal Singh Manhas (n.d.). Guru Granth Sahib and Numbers. Source: http://www.paldi.info/WebsiteFiles/Numbers.pdf (accessed: June 18, 2014)

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A note on traditional versification and numbering. I intuit that ਪੰਨਾ denotes something like “page, sheet, lief [of a manuscript]” and within context I tender specifically ‘page [number]‘ and ਸਤਰ denotes something like specific ‘verse [on page]‘. Yet to be determined with veracity.

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ਪੰਨਾ 747, ਸਤਰ 12

ਦਸ ਅਉਤਾਰ ਰਾਜੇ ਹੋਇ ਵਰਤੇ ਮਹਾਦੇਵ ਅਉਧੂਤਾ ॥

दस अउतार राजे होइ वरते महादेव अउधूता ॥

Ḏas a▫uṯār rāje ho▫e varṯe mahāḏev a▫uḏẖūṯā.

There were ten regal incarnations of Vishnu; and then there was Shiva, the renunciate.

Purport:  

I wish to draw attention to the linguistic similarity of ‘avatar’ here in transliterated romanisation of Gurmukhi with diacritics as a▫uṯār the conventions of which I have not yet isolated and identified with ‘avadhuta’ here in transliterated romanisation of Gurmukhi with diacritics as  a▫uḏẖūṯā. An Avadhuta is an Avatar. One of the Avadhuta Upanishads defines Avadhuta as “immortal” and as “the greatest”. The deified Vaishnava text the Srimad Bhagavatam identifies Rishabhadeva, the Jaina progenitor, as an ‘avadhuta’. This is yet to be determined by Jaina literature, but the Bhagavatam conveys the privations and humiliations Rishabha experienced at the hands of humans which resonate with the scapegoat motif of such as the Christ of the Abrahamic Traditions. Rishabhadeva is the first Jain and Jaina Dharma is the first Nastika tradition that is the first Dharmic Tradition that calls into question and challenges the authority of the Vedas.  I wish to state that the term Avadhuta as well as all of its permutations in other scripts and languages requires a work on its provenance, attestation, influence and pervasion. I haven’t even mentioned one of the more well known Avadhuta in English discourse, Dattatreya.

Now mahāḏev or MahaDeva or ‘Great God’ is used to denote many different deities but is often used to denote Shiva.  Here the mahāḏev is an  a▫uḏẖūṯā, a denotation of which is “dejected, neglected”. I feel this denotation has import for this verse in context as Shiva is often depicted or described as a disheveled antinomian yogi though held in reverence is also held in disdain.

Refer: http://en.wikipedia.org/wiki/Dashavatara (accessed: June 18, 2014) this is not the ten that is meant search the Jaina enumeration of 10 REGAL Avatars, where “regal” is a gloss of Raja. Both these lists may inform the Sikha enumeration.  Rishabha is numbered as one of the ten in this list in the Jaina Raja Ten.. Noted in passing in a book within the SLV Barry room.

Vettam Mani, ISBN 0842608222 (1st Edition in English: Motilal Banarsidass, Delhi,1975)    p.78

“AVADHUTESVARA. An incarnation of Siva. Once Indra and Brhaspati went to Kailasa to do homage to Siva who clad in air only hindered their way. Indra requested that person to get out of the way. He requested repeatedly several times but in vain. Indra who got angry took his weapon of Vajra. But Siva froze it. Moreover fire emanated from his eye on the forehead. At the request of Brhaspati Siva turned the fire from his eye towards Lavana Samudra (the sea of Salt). Jalandhara who was killed by Siva had his origin in this fire. (Siva Purana).”

Now I have heard and read innumerable tellings of this in my time where Siva is often referred to as Rudra, but here the lead or header entry of the Puranic Encyclopedia is to be noted in our principal context and the translation of our term in this verse. Interestingly, this is the first English edition with an implication that there have been editions in indigenous languages that have preceded it. Many denotations of Avadhuta are important here but I tender “repudiated” to be chastised AND “repudiating” to chastise or correct wrathfully.  I didn’t preserve diacritics in the quotation.

Now this will require finding the verses within the Shiva Purana in an Indian indigenous language, preferably a critical edition if possible. I also noted in passing today in the SLV Barry that the Bhagavad Purana was translated into all the 30+ principal languages of India. Therefore, there will be 30 plus specific language renderings of “Avadhuta” to identify and codify.

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ਪੰਨਾ 840, ਸਤਰ 7

ਦੁਆਦਸਿ ਮੁਦ੍ਰਾ ਮਨੁ ਅਉਧੂਤਾ ॥

दुआदसि मुद्रा मनु अउधूता ॥

Ḏu▫āḏas muḏrā man a▫uḏẖūṯā.

The Twelfth Day: One whose mind is not attached to the twelve signs,

 

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ਪੰਨਾ 877, ਸਤਰ 15

ਸੋ ਅਉਧੂਤੁ ਐਸੀ ਮਤਿ ਪਾਵੈ ॥

सो अउधूतु ऐसी मति पावै ॥

So a▫uḏẖūṯ aisī maṯ pāvai.

He alone is a hermit, who attains such understanding.

 

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ਪੰਨਾ 877, ਸਤਰ 18

ਸੁਣਿ ਮਾਛਿੰਦ੍ਰਾ ਅਉਧੂ ਨੀਸਾਣੀ ॥

सुणि माछिंद्रा अउधू नीसाणी ॥

Suṇ mācẖẖinḏarā a▫oḏẖū nīsāṇī.

Listen, O Machhindra: this is the insignia of the true hermit.

Sikhnet provides two different renderings one which may be a phonetic rendering yet to determine whether this is the case and the conventions of this system and a type of Gurmukhi romanization the conventions of which are also yet to be determined.

suix mwiCMdRw AauDU nIswxI ] (877-18, rwmklI, mÚ 1)

sun maachhindaraa a-oDhoo neesaanee.

Listen, O Machhindra: this is the insignia of the true hermit.

Source: http://www.sikhnet.com/oldsikhnet/sggs/translation/0877.html (accessed: June 17, 2014)

Machindranath is a name of Matsyendranath.

Refer: http://en.wikipedia.org/wiki/Matsyendranath  (accessed: June 18, 2014)

 

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ਪੰਨਾ 903, ਸਤਰ 7

ਨਾ ਅਉਧੂਤੀ ਨਾ ਸੰਸਾਰੀ ॥੧॥

ना अउधूती ना संसारी ॥१॥

Nā a▫uḏẖūṯī nā sansārī. ||1||

You are not a renunciate, nor a man of the world. ||1||

 

Purport:

Here is the beginning of a logical conundrum such as is evident in the discourse of the Chatuskhoti. Avadhuti and Samsari are contrasted and yet are also both negated as not being it. A person yet to be identified with precision has rendered a▫uḏẖūṯī in context as “renunciate”.

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ਪੰਨਾ 904, ਸਤਰ 6

ਗੁਰਮੁਖਿ ਜਾਗਿ ਰਹੇ ਅਉਧੂਤਾ ॥

गुरमुखि जागि रहे अउधूता ॥

Gurmukẖ jāg rahe a▫uḏẖūṯā.

As Gurmukh, I remain awake and aware, unattached.

 

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ਪੰਨਾ 907, ਸਤਰ 17

ਸਿਵ ਨਗਰੀ ਮਹਿ ਆਸਣੁ ਅਉਧੂ ਅਲਖੁ ਅਗੰਮੁ ਅਪਾਰੀ ॥੮॥

सिव नगरी महि आसणु अउधू अलखु अगमु अपारी ॥८॥

Siv nagrī mėh āsaṇ a▫oḏẖū alakẖ agamm apārī. ||8||

The true hermit obtains a seat in the City of God, the invisible, inaccessible, infinite. ||8||

 

Purport: it is telling that the term for ‘seat’ that is employed is āsaṇa.

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ਪੰਨਾ 908, ਸਤਰ 5

ਬੇਦੁ ਬਾਦੁ ਨ ਪਾਖੰਡੁ ਅਉਧੂ ਗੁਰਮੁਖਿ ਸਬਦਿ ਬੀਚਾਰੀ ॥੧੯॥

बेदु बादु न पाखंडु अउधू गुरमुखि सबदि बीचारी ॥१९॥

Beḏ bāḏ na pakẖand a▫oḏẖū gurmukẖ sabaḏ bīcẖārī. ||19||

This true hermit does not enter into religious debates or hypocrisy; the Gurmukh contemplates the Shabad. ||19||

 

Purport:

I wish to affirm that the Dharma was always tested in debate and the logical traditions of the Dharma and of the prevailing and ascendant in the contests of the contested aspects of the Dharma are to be upheld.

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ਪੰਨਾ 908, ਸਤਰ 5

ਗੁਰਮੁਖਿ ਜੋਗੁ ਕਮਾਵੈ ਅਉਧੂ ਜਤੁ ਸਤੁ ਸਬਦਿ ਵੀਚਾਰੀ ॥੨੦॥

गुरमुखि जोगु कमावै अउधू जतु सतु सबदि वीचारी ॥२०॥

Gurmukẖ jog kamāvai a▫oḏẖū jaṯ saṯ sabaḏ vīcẖārī. ||20||

The Gurmukh practices Yoga – he is the true hermit; he practices abstinence and truth, and contemplates the Shabad. ||20||

 

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ਪੰਨਾ 908, ਸਤਰ 6

ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰੇ ਅਉਧੂ ਜੋਗ ਜੁਗਤਿ ਵੀਚਾਰੀ ॥੨੧॥

सबदि मरै मनु मारे अउधू जोग जुगति वीचारी ॥२१॥

Sabaḏ marai man māre a▫oḏẖū jog jugaṯ vīcẖārī. ||21||

One who dies in the Shabad and conquers his mind is the true hermit; he understands the Way of Yoga. ||21||

 

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ਪੰਨਾ 908, ਸਤਰ 7

ਸਬਦਿ ਸੂਰ ਜੁਗ ਚਾਰੇ ਅਉਧੂ ਬਾਣੀ ਭਗਤਿ ਵੀਚਾਰੀ ॥੨੩॥

सबदि सूर जुग चारे अउधू बाणी भगति वीचारी ॥२३॥

Sabaḏ sūr jug cẖāre a▫oḏẖū baṇī bẖagaṯ vīcẖārī. ||23||

Contemplating the Shabad, you shall be a hero throughout the four ages, O hermit; contemplate the Word of the Guru’s Bani in devotion. ||23||

 

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ਪੰਨਾ 908, ਸਤਰ 8

ਏਹੁ ਮਨੁ ਮਾਇਆ ਮੋਹਿਆ ਅਉਧੂ ਨਿਕਸੈ ਸਬਦਿ ਵੀਚਾਰੀ ॥੨੪॥

एहु मनु माइआ मोहिआ अउधू निकसै सबदि वीचारी ॥२४॥

Ėhu man mā▫i▫ā mohi▫ā a▫oḏẖū niksai sabaḏ vīcẖārī. ||24||

This mind is enticed by Maya, O hermit; contemplating the Shabad, you shall find release. ||24||

 

Purport: I identify mā▫i▫ā an orthographical representation of Maya.

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ਪੰਨਾ 912, ਸਤਰ 17

ਕਿਨਹੀ ਮੋਨਿ ਅਉਧੂਤੁ ਸਦਾਇਆ ॥

किनही मोनि अउधूतु सदाइआ ॥

Kinhī mon a▫uḏẖūṯ saḏā▫i▫ā.

Some put themselves on silence, and call themselves hermits.

 

Purport:

All this evocation of the Holy Name and the Holy Word requires explication. But I say here without reservation that although revealed literature in the Sanskritic tradition is ancient as is the deification of Vac, these are of Christian Biblical influence as well.

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ਪੰਨਾ 938, ਸਤਰ 13

ਚਰਪਟੁ ਬੋਲੈ ਅਉਧੂ ਨਾਨਕ ਦੇਹੁ ਸਚਾ ਬੀਚਾਰੋ ॥

चरपटु बोलै अउधू नानक देहु सचा बीचारो ॥

Cẖarpat bolai a▫oḏẖū Nānak ḏeh sacẖā bīcẖāro.

O Nanak, think it over, and give us your true reply.” Charpat the Yogi asks.

 

Purport: who the fark is Charpat?

CHARPAT NATH, one of the yogis whom, according to the Miharban Janam Sakhi, Guru Nanak met on Mount Sumer, was a Gorakhpanthi recluse. Guru Nanak himself mentions his name twice in his compositions in the Guru Granth Sahib in his Si`dh Gosti and in another hymn in Raga Ramkali. In the Sidh Gosti (lit. discourse or dialogue with the Siddhas), Charpat is stated to have put this question to him: “How is one to go across the world described as an impassable ocean?” Answers the Guru: As unaffected liveth the lotus in water, And the duck, So with the mind fixed on the Word, One swimmeth across the Ocean of Existence.

He who liveth detached, Enshrining the One Lord in his mind, Who hopeth yet desireth not, Canst see as well as show The Unfathomable and the Unperceivable, Of such a one will Nanak be a slave. (GG, 938) In the Natha tradition, Charpat, is known to have been a disciple of Gorakhnath whose period falls somewhere in the llth to 12th century.

Guru Nanak whose period is much later must have therefore met some contemporary incumbent ofCharpat`s seat who also bore his name. Sixtyfour slokas attributed to Charpat are included in the Hindi work Natha Siddhon ki Baniyan some of them relating to the preparation of elixir to prevent disease and infirmity. Charpat is counted among Siddhas of the rasayana (alchemy) tradition.

References :

1. Dwivedi, Hazari Prasad, Nath Sampradaya. Varanasi, 1966
2. Malik, Kalyani, Siddha Siddhanta Paddhti. Pune, 1954
3. Jodh Singh, The Religious Philosphy of Guru Nanak. Varanasi, 1983

Source: http://www.thesikhencyclopedia.com/biographies/hindu-bhagats-and-poets-and-punjabi-officials/charpat-nath (accessed: June 18, 2014)

 

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ਪੰਨਾ 938, ਸਤਰ 19

ਕੰਦ ਮੂਲੁ ਅਹਾਰੋ ਖਾਈਐ ਅਉਧੂ ਬੋਲੈ ਗਿਆਨੇ ॥

कंद मूलु अहारो खाईऐ अउधू बोलै गिआने ॥

Kanḏ mūl ahāro kẖā▫ī▫ai a▫oḏẖū bolai gi▫āne.

For food, we take fruits and roots. This is the spiritual wisdom spoken by the renunciates.

 

Purport: I feel here a discussion of mūl or root is very important. As well as fruit… both are so important in Dharmic iconography. Ganachakra and sacramental festivities is to be discussed here. Commensurate laws, caste and consciousness transmission through food. ‘Spoken’ i feel is a rendering of bolai. gi▫āne or Jnana is rendered “spiritual wisdom”.

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ਪੰਨਾ 944, ਸਤਰ 16

ਤ੍ਰੈ ਸਤ ਅੰਗੁਲ ਵਾਈ ਅਉਧੂ ਸੁੰਨ ਸਚੁ ਆਹਾਰੋ ॥

त्रै सत अंगुल वाई अउधू सुंन सचु आहारो ॥

Ŧarai saṯ angul vā▫ī a▫oḏẖū sunn sacẖ āhāro.

O reclusive hermit, the True, Absolute Lord is the support of the exhaled breath, which extends out ten finger lengths.

 

Purport:

the ten finger lengths reminds me of the yogic drishti two handspands before the tip of the nose where the eyes calibrate…

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ਪੰਨਾ 944, ਸਤਰ 19

ਗਿਆਨ ਕੀ ਮੁਦ੍ਰਾ ਕਵਨ ਅਉਧੂ ਸਿਧ ਕੀ ਕਵਨ ਕਮਾਈ ॥

गिआन की मुद्रा कवन अउधू सिध की कवन कमाई ॥

Gi▫ān kī muḏrā kavan a▫oḏẖū siḏẖ kī kavan kamā▫ī.

What is the way of the spiritual teacher, and the reclusive hermit? What is the occupation of the Siddha?

 

Purport: I feel Gi▫ān is somehow related to Jnana. I wonder if Jnana with Mudra is here rendered as “the Way”. Interesting.

the siddha had diverse occupations, some of which were prostitutes or courtesans or pimps for prostitutes. Refer: Mahasiddha.

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ਪੰਨਾ 945, ਸਤਰ 1

ਬਿਨੁ ਸਬਦੈ ਰਸੁ ਨ ਆਵੈ ਅਉਧੂ ਹਉਮੈ ਪਿਆਸ ਨ ਜਾਈ ॥

बिनु सबदै रसु न आवै अउधू हउमै पिआस न जाई ॥

Bin sabḏai ras na āvai a▫oḏẖū ha▫umai pi▫ās na jā▫ī.

Without the Shabad, the essence does not come, O hermit, and the thirst of egotism does not depart.

 

Purport:

I feel “essence” is a rendering of ras or Rasa which requires considerable and considered attention by me sometime. My Rasa is Shanta Rasa and specifically as a jewel or mirror where I evocatively mirror or respond to the rasa bhava of others. Prabhupada identifies this as a quality of Avadhuta but intimates that this is not common to all Avadhuta. Yet to be determined. This requires access to texts that to my knowledge are not yet in common currency. To Abhinavagupta I do bow.

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ਪੰਨਾ 945, ਸਤਰ 8

ਕਹਾ ਬਸੈ ਸੁ ਸਬਦੁ ਅਉਧੂ ਤਾ ਕਉ ਚੂਕੈ ਮਨ ਕਾ ਭਵਨਾ ॥

कहा बसै सु सबदु अउधू ता कउ चूकै मन का भवना ॥

Kahā basai so sabaḏ a▫oḏẖū ṯā ka▫o cẖūkai man kā bẖavnā.

Where should the Shabad reside, so that the wanderings of the mind may cease?

 

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ਪੰਨਾ 945, ਸਤਰ 17

ਹਿਰਦਾ ਦੇਹ ਨ ਹੋਤੀ ਅਉਧੂ ਤਉ ਮਨੁ ਸੁੰਨਿ ਰਹੈ ਬੈਰਾਗੀ ॥

हिरदा देह न होती अउधू तउ मनु सुंनि रहै बैरागी ॥

Hirḏā ḏeh na hoṯī a▫oḏẖū ṯa▫o man sunn rahai bairāgī.

When the heart and the body did not exist, O hermit, then the mind resided in the absolute, detached Lord.

 

Purport: Hirḏā  I feel is rendered ‘heart’ and ḏeh I feel  is rendered ‘body’. bairāgī is like vairagya or somesuch. man I feel is mind.

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ਪੰਨਾ 946, ਸਤਰ 12

ਸਬਦੈ ਕਾ ਨਿਬੇੜਾ ਸੁਣਿ ਤੂ ਅਉਧੂ ਬਿਨੁ ਨਾਵੈ ਜੋਗੁ ਨ ਹੋਈ ॥

सबदै का निबेड़ा सुणि तू अउधू बिनु नावै जोगु न होई ॥

Sabḏai kā nibeṛā suṇ ṯū a▫oḏẖū bin nāvai jog na ho▫ī.

This is the essence of the Shabad – listen, you hermits and Yogis. Without the Name, there is no Yoga.

 

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ਪੰਨਾ 946, ਸਤਰ 14

ਸਤਿਗੁਰ ਤੇ ਨਾਮੁ ਪਾਈਐ ਅਉਧੂ ਜੋਗ ਜੁਗਤਿ ਤਾ ਹੋਈ ॥

सतिगुर ते नामु पाईऐ अउधू जोग जुगति ता होई ॥

Saṯgur ṯe nām pā▫ī▫ai a▫oḏẖū jog jugaṯ ṯā ho▫ī.

The Name is obtained only from the True Guru, O hermit, and then, the Way of Yoga is found.

 

Purport: requires saguna and nirguna discussion.

With the Gurmukhi numeral one, Guru Nanak proclaims right from the beginning, the strict monotheism of the Sikh religion. The structure of the Gurmukhi numeral one contains the Gurmukhi sifr (zero) at the top with a vertical notch coming out of it from the right side which is reminiscent of the old mark of one by the early man all those years ago. The Gurmukhi numeral one, can accordingly be taken as a duality of zero and one. It represents Waheguru in its Nirgun (Zero) state and Sargun (1, one) state:… (page 290, line 16).

Iqbal Singh Manhas (n.d.). Guru Granth Sahib and Numbers. Source: http://www.paldi.info/WebsiteFiles/Numbers.pdf (accessed: June 18, 2014)

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ਪੰਨਾ 952, ਸਤਰ 15

ਸੋ ਅਉਧੂਤੀ ਜੋ ਧੂਪੈ ਆਪੁ ॥

सो अउधूती जो धूपै आपु ॥

So a▫uḏẖūṯī jo ḏẖūpai āp.

He alone is a detached hermit, who burns away his self-conceit.

 

Purport: ḏẖūp is like the noun/verb of incense, and I feel this is what is rendered as “burns” yet to be determined.

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ਪੰਨਾ 952, ਸਤਰ 16

ਸੋ ਅਉਧੂਤੀ ਸਿਵ ਪੁਰਿ ਚੜੈ ॥

सो अउधूती सिव पुरि चड़ै ॥

So a▫uḏẖūṯī siv pur cẖaṛai.

Such a renunciate ascends to the City of God.

 

Purport:

The text with its language and envisioning and congruence of deity with sovereignty is telling of the medieval Indian mind and indeed I remember it is employed in the Medieval spiritual texts and scriptures and testaments of other medieval spiritual traditions as well. This begs elucidation and specificity of locating and problematizing “City of God”.

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ਪੰਨਾ 953, ਸਤਰ 6

ਨਾ ਸੰਸਾਰੀ ਨਾ ਅਉਧੂਤ ॥

ना संसारी ना अउधूत ॥

Nā sansārī nā a▫uḏẖūṯ.

They are neither worldly people, nor detached renunciates.

 

Purport: there are many repetitions in the SGGS and this is a testament to its origins as oral lore and oral tradition. Repetitions are also devices of emphasis and importance rather than just to be viewed with the Western tendency to view such as unnecessary redundances.

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ਪੰਨਾ 969, ਸਤਰ 7

ਅਉਧੂ ਮੇਰਾ ਮਨੁ ਮਤਵਾਰਾ ॥

अउधू मेरा मनु मतवारा ॥

A▫oḏẖū merā man maṯvārā.

O hermit Yogi, my mind is intoxicated.

 

Purport: I feel this intoxication shares in the Sahaja traditions such as the Sufi tradition of the god-intoxicated which is common to certain Bhakti holy people. Drugs and intoxicating agents may be used appropriately and inappropriately. Sacerdotal sacramental. Intoxicants are potential purveyors of siddhi.

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ਪੰਨਾ 1004, ਸਤਰ 9

ਹੋਇ ਅਉਧੂਤ ਬੈਠੇ ਲਾਇ ਤਾਰੀ ॥

होइ अउधूत बैठे लाइ तारी ॥

Ho▫e a▫uḏẖūṯ baiṯẖe lā▫e ṯārī.

Some become hermits, and sit in meditative trances.

 

Purport: thankfully I can bring in a discussion of trance…

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ਪੰਨਾ 1079, ਸਤਰ 4

ਸਿਮਰਹਿ ਬਨ ਪਰਬਤ ਅਉਧੂਤਾ ॥

सिमरहि बन परबत अउधूता ॥

Simrahi ban parbaṯ a▫uḏẖūṯā.

The forests, mountains and hermits meditate in remembrance.

 

Purport: I wish to add an intertextuality with Dogen and Zen and the iconography and import of forests and mountains for the dons of Dharma. 

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ਪੰਨਾ 1238, ਸਤਰ 5

ਜੇਤੇ ਜੀਅ ਫਿਰਹਿ ਅਉਧੂਤੀ ਆਪੇ ਭਿਖਿਆ ਪਾਵੈ ॥

जेते जीअ फिरहि अउधूती आपे भिखिआ पावै ॥

Jeṯe jī▫a firėh a▫uḏẖūṯī āpe bẖikẖi▫ā pāvai.

And all the human beings who wander around as beggars, He Himself gives in charity to them.

 

Purport: I feel bẖikẖi▫ā may be that which is rendered as begger.  jī▫a is to be understood as a rendering of Jiva. Yet to be determined.

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ਪੰਨਾ 1328, ਸਤਰ 10

ਅਉਧੂ ਸਹਜੇ ਤਤੁ ਬੀਚਾਰਿ ॥

अउधू सहजे ततु बीचारि ॥

A▫oḏẖū sėhje ṯaṯ bīcẖār.

O detached Yogi, contemplate the essence of reality,

 

Purport: here is a wonderful shloka tying Avadhuta to Sahaja.

scar the page… blessings in blood

third time lucky somehow I type one of 10,000 usernames and one of my innumerable passphrases… or passwords, bloody Passover. Access granted to 10,000 Things.

The Seven Baths of Heaven is an ancient binding that makes all of them, those that I bind to me and out of their number those that choose the path and bind themselves in absolute surrender to never surrender as beautiful and as terrible as me… no certainty, ever crafted by the Will-o-The-Wisp of the flow of energy that they have an affinity in seeing… ever moving so they may perceive in innumerable ways… simultaneously and yet remain distinct and retain distinctions.

For the Seven Baths of Heaven the texts have been long gone but it was sealed like the Jaina Shrines with a twig sundered into earth…but the Seven Baths of Heaven was remembered in song in tune and that will seduce all of them in turn. The Seven Baths of Heaven were falsely translated and rendered in a Sufi text that I will not specify as Seven Mountains. Love polysemy. The text was translated into a dialect of Persian from a language barely remembered in the discourse of the Human.

gobblygook…  a work of fiction, how the work of fiction of a master-weaver binds reality…

There is a great Order or Choir wherein beauty and terror are one.

This forum, medium, platform is so linear away to FreeMind.

Bless subsumes both boon and bane.

There is something in that last weblog unfinished and abandoned as “draft” that may yet be rendered with akashic precision. The Royal Game, or how the timeless play tag through time…

Imagine being Inspiration (inspiration personified) or that which inspires and moving to activity what would otherwise never be: where will is sovereign and binds the becoming. Inspiration wends as it will as Thou wilt. I and Thou collapses. As Thou wilt with all the fear and favour that is the investiture nee the mantle of the Beatific Terrors…Holy Terror… divine quality control is the lapdog of the Holy Molly, Nelly or is it Moley or just Alpha Mole? No surer nor quicker way to extinguish desire. sunder vanity and see through appearances to actuality nee Reality.

The Nightway Rite of the Dine’ or Navajo is beyond good and evil. So many traditions do not enter common currency. That is as it must be. Imagine a sacred tradition, tool or rite that gives access to any cultural token of any other culture throughout time: grants access; understanding; comprehension; and investiture; all without mediation.

The Black Sun is the Supermassive Black Hole in the centre of each Galaxy and where is their superposition? This superposition has been known in a culture as the Omphalos Panspermia.

Intertextuality:

* http://web.eecs.utk.edu/~mclennan/BA/SF/MidAut.txt

(Draft)

Snow Flower and the Secret Fan (film)

Seraphim Falls (2007 film)

These films hold comparative themes. I have watched the first and am yet to watch the second. I know without knowing.

fan (Skt. dhavitra; Tib. rlung g.yab; Chinese: ; Korean: ) & chi flow

 

Initiated into the Symbolic Transmission by the WaterNaga, this year is my transition into power.

“Water has a calming effect on the Dragon’s fearless temperament. Water allows the Dragon to re-direct its enthusiasm, and makes him more perceptive of others. These Dragons are better equipped to take a step back to re-evaluate a situation because they understand the art of patience and do not desire the spotlight like other Dragons. Therefore, they make smart decisions and are able to see eye-to-eye with other people. However, their actions can go wrong if they do not research or if they do not finish one project before starting another.”

Source:  http://www.usbridalguide.com/special/chinesehoroscopes/Dragon.htm

Accessed: Wodensday August 29, 2012

This source on the WaterDragon is to be taken with a grain of salt but it will do in a pinch.

 

This weblog is a file note in all truth and importantly the declension of “cannibal” as employed in my last weblog about RMIT and Melbourne CBD needs to be qualified and I will do this sometime in the future … something to do with “institutions”, “educational forums”, “high density Human population catchments” or somesuch.

On coming into the State Library of Victoria today a lovely Librarian placed the following book upon the new arrival book display (at point of entry) with precision and pointed flourish. I forayed the feast. As a deep Christian (in digesting the joke is rather palatable *belly chuckle* ) amongst other spiritual traditions of the Human and to further my work when timely on the Charnel Ground and writing on Avadhutahood in the glorious Dharmic Traditions (as the Mysteries though each distinct in its own tradition interpenetrates with the mystery rites of other Traditions… but that is for the future and tendered into the laps of the gods and brought to fruition by the will of Godhead and my discipline of vagrant dilettantism) let it be noted:

Mummies, Cannibals and Vampires charts in vivid detail the largely neglected and often disturbing history of European corpse medicine: when kings, ladies, gentlemen, priests and scientists used and consumed human body parts to treat a broad variety of common ailments of the time.

Conventional accounts of the Stuart kings of England omit the fact that James I refused corpse medicine, Charles II made his own corpse medicine and Charles I was himself made into corpse medicine. Ranging from the execution scaffolds of Germany and Scandinavia, through the courts and laboratories of Italy, France and Britain, to the battlefields of Holland and Ireland and on to the tribal man-eating of the Americas, Mummies, Cannibals and Vampires argues that the real cannibals were in fact the Europeans.

Often presented as a medieval therapy, medicinal cannibalism was in fact at is height during the social and scientific revolutions of early modern Britain. It drew strength from the formidable weight of European science, publishing, trade networks and educated theory, and for many it was also an emphatically Christian phenomenon. it survived well into the eighteenth century, and among the poor it lingered stubbornly into the time of Queen Victoria.” (Sugg, 2011: p.i)

Sugg, Richard (2011). Mummies, cannibals and vampires: the history of corpse medicine from the Renaissance to the Victorians. Routledge: Milton Park, Albingdon, Oxon. ISBN 978-0-415-67416-4 (hbk)

Sarva mangalam!

With my clairaudience today it was heard that a devotee in gossip stated that B9HH is NOT a gosvami, disparaging me for my sensuality and sexuality. Let it be noted that I consecrate and dedicate every activity and sensation to Godhead. Moreover, let it be stated that Gaudiya Vaishnava sexual morality as promulgated in the Hare Krishna tradition of Prabhupada is but medieval European and Victorian era ‘orthodox’ Christian mores re-propagated throughout the World as a result of Great Britain’s colonization of India. Talk about cannibals eating cannibals! Prior to that Mother India, her siblings and her children, had gone through a wonderful tantric sexual revolution a herald and bellwether for the Sexual Revolution of the Counter Culture late mid last century and this is evidenced in the Vaishnava Sannyasin Upanishadic literature which still has not received adequate attention and detailed scholarship in the English. One of the reasons why it has received little attention I tender is that they are rather liberated in the Sahajiya sense of the word.

“A real avadhuta is so avadhutaish that s/he even breaks the rule of avadhutahood too by sometimes following social rules.”

Intertextuality (& for future reference):

* Bowker, John (2011). The message and the book: sacred texts of the World’s religions. Atlantic Books: London. ISBN 978-1-84887-811-2

* Adams, Fred; Buchert, Thomas; & Mersini-Houghton, Laura (2012). Cosmic update: Dark Puzzles. Arrow of Time. Future History. Springer. ISBN 978-1-4419-8293-3

* Nielsen, Michael (2012). Reinventing discovery: the era of networked science. Princeton University Press. ISBN 978-0-691-14890-8 (hardback)

Singleton (2010: p.3) proffers that “…in spite of the immense popularity of postural yoga worldwide, there is little or no evidence that āsana (excepting certain seated postures of meditation) has ever been the primary aspect of any Indian yoga practice tradition–including the medieval, body-oriented haṭha yoga–in spite of the self-authenticating claims of many modern yoga schools. The primacy of āsana performance in transnational yoga today is a new phenomenon that has no parallel in premodern times.”

Singleton, Mark (2010). Yoga body: the origins of  modern posture practice. New York, NY, U.S.A: Oxford University Press

ISBN 978-0-19-539535

I am not going to critique Singleton but I am going to tender that physical yoga practice does not leave enduring monolithic archaeological evidence (for the most part). Well, yoga hagiography holds that a master may leave energetic impressions or petrosomatoglyphs as a byproduct of their accomplishment or siddhi. Also, does the Himalaya constitute as India? Well yes, yes-and-no and no… so the terrain identified for the yoga practice territory in the quotation is problematic.

I haven’t weblogged for some time. I only intermittently use the Internet and (by choice) have no dedicated access to the Internet at present.  I also have no contact number: also by choice. That declared, I have been writing and reflecting offline. Sometimes even with a pen and paper which is odd considering I write a hieroglyphic scrawl like a doctor and type circa 120wpm. I will be publishing much more again in future.

I played around with studying Computer Science at RMIT and was astonished to realize how much I enjoyed Discrete Mathematics as well how poorly the course materials were constructed for all bar the Discrete Mathematics unit: ambiguities, conceptual errors, grammatical horrors… no table of contents, no indexes or indices… and the institution still employing a 15th century teaching-learning model augmented by ill-constructed technological learning and communication support applications. Imagine an application for thread discussions that isn’t interrogable? Laughable, yet w[h]et with bitter tears. They were trialling an interesting self-directed learning coding application for Java. That was the only saving grace, well apart from Discrete Mathematics. All this taken together though is far from best practice. Disheartening. RMIT is a study in pragmatic business, not a study in excellence. An institution failing its calling. Well, in my illiterate and ill-informed opinion. Maybe they are really just in the property game considering how much of Melbourne CBD the institution has cannibalized. The school of Computer Science at RMIT also doesn’t do any research, so doesn’t publish. This explains and somewhat underpins my dissatisfaction.

Anywaze, crystalwork has curious consequences. I somehow found myself doing Certificate III in Fitness at MSAC Institute of Technology (MIT) which I have just finished and am now commencing Certificate IV in Fitness.

Many things to write, many revelations, many perceptions but now is not the appropriate time for disclosure. I am getting my house in order, metaphorically and in actuality and after a few weeks of cold-snake-slothfulness I have returned once again to my yoga practice and bodymind training. Life has been very difficult, very austere and very lonely for a very long time and yet I am well-sexed but rarely well-conversationed — yet I have for the most part been very happy which is a personal testament and no insignificant accomplishment.

Intertextuality

Tennessee Williams “Sabbatha and Solitude” (1973)

Self-reverence, self-knowledge, self-control,
These three alone lead life to sovereign power.

from Œnone, Tennyson

I don’t think I am going though a crisis of faith particularly. I am just going through a crisis. But when is honest living ever not a crisis? I tender crisis how I am employing the term here is part of the Human Condition and it is defined as never knowing certainty or solidity in any thing or in any person. I am questioning the validity of a guru or a spiritual teacher. I have written before embedded in my weblog how: “I question everything and then question questioning” and how destabilizing this may be. Indeed, how destabilizing it is. I am also questioning one teacher ChNN whose core values appear divergent to my own, particularly in regards to equity. If questioned I am sure he would uphold equity as a principle but I wonder if he would donate the cream of his possessions to someone who is dispossessed? But then he would be dispossessed as well and what would that achieve? Little except a commodity exchange.

Would I donate the cream of my possessions to someone who was dispossessed? Well I gave ChNN my most prized crystal being a museum grade Australite and one of its Meteorite kin came to me and now I am questioning my Dzogchen root guru and teacher. Well, the human one. I don’t question the snake and the oceanic experience of Unity. Traditionally, in the Dharmic Traditions you give your guru your most valued commodity. I would have given him my time in person as well. Instead, I iterated Dzogchen articles on Wikipedia to inform the World.

I don’t have many possessions, just what I need. That is the way I like it and the way I prefer. I have never been particularly interested in things. This I learnt from my father who always valued things more than me. I have been interested in knowledge and information. These are things in a way as well. Tangible even though intantigible. I feel if I have excess then that constructs the less experienced by others.

Back to the commodity exchange mentioned above…but it would still be a valuable experience wouldn’t it, for both parties, the possessed and the dispossessed to experience difference? But ChNN is now an elderly man and am I really wishing that he undergo privation? No, I am not. And just because ChNN doesn’t favour an open source operating system does that make him a bad person? No, not necessarily and not inherently. So is my logic faulty? Probably, yes and no…

But when I started writing this article there was an elderly man sitting across from me who I will call “John”. I was writing on my netbook and the movie Gattaca (1997) finished. I had been half watching it through this sitting. I have watched it intently on another occasion. I multitask as a matter of course and my narratives are one of polysemy. Indeed, I selected Gattaca earlier when it just commenced and a few other people in Flagstaff Crisis Accommodation watched it intermittently. I chose it because I knew it was a good film. John never gets to choose what is on the television because other people always choose and don’t consider him. I rarely choose and I rarely watch television. As on this occasion it was just the two of us, once Gattaca had finished, I asked John if he would like to choose and change the channel on the Foxtel Pay TV. I even communicated I would be happy to show him how to change the channel if he would like as I then considered that he may not even have the technical propensity or know-how. He didn’t want to choose. I even got up to press the buttons and incited his input but no cigar. It wasn’t just that he didn’t want to take the initiative I felt that he has forgotten that he can even make a choice if indeed he even had or has ever had the propensity or know-how to make a choice. There may be cognitive dysfunction. There may be personality dysfunction. It may just be inability. It may just be abnegation of living. It is an unknown though I have made some informed guesses.

John has no person in his life that cares for him. How do I know that? Because he is in an institution for people who have no one who cares for them and that is where I am. An institution where the only people who care for you are paid for it. That isn’t really care then is it? That is just work as serfice *. But then it may be care as well. Anyway, John is in the same position that I am in. So this whole meditation is but vanity as there are starving people in this world and not just from food but from want of love or at least one of its moods which is friendship. I pray that everyone who has friendship and love is stripped of it and from it because in my experience of human nature this is the only way that friendship and love indeed humanity in its humane sense will ever be a common experience for all humans throughout our World. I prayed for full enlightenment in this life and look where I am! I tender that only in the absence of love do people truly become love. That is if they are strong enough. The absence of love can also destroy. Indeed, it has almost destroyed me. Indulging in a metaphor from my dreamwork “when you don’t have a back yard the whole World becomes your back yard”. This back yard is an interesting transposition of the theme of possession and dispossession.

Back to the primary matter of this discourse and the spiritual teacher or guru and spiritual possession and dispossession. ‘Guru’ is a Sanskrit word from the Dharmic Traditions the etymology of which means “heavy”. The Dharmic Traditions take this as a given, that is the necessity of having a guru, but how the guru or spiritual teacher is understood in the different traditions and even by specific lineages and particular individuals within those lineages is understood differently. Indeed, what is guru shifts and changes as the experience and perception of the spiritual seeker shifts and changes to an adept. An interesting way of discoursing on the nature of the guru is through outer, inner and secret aspects and this is employed by Dahl (2010: p.158 onwards) in Entrance to the Great Perfection: A Guide to the Dzogchen Preliminary Practices. In regards to the Guru, not all of them need necessarily be human or even in body for that matter. Having a guru or spiritual teacher is also not mandatory in all spiritual traditions.

The only valid role for a teacher and indeed a spiritual teacher is first to teach those who are willing to learn how to determine what is quality information and teaching and how to determine the quality of the source of the information and how the teaching or information is best applied and embodied.

Intertextuallity:

*http://en.wikipedia.org/wiki/Attack_of_the_Killer_App

Key

* = ‘Serve’ date of origin 13th century. Word history: “Latin servus ‘slave’ has been a rich source of English vocabulary. It is the direct ancestor of serf (15th c.) (and of the second syllable of concierge (17th c.)). but it is its derivatives that have made the most numerous contributions. From the verb servīre ‘serve’ come deserve, dessert, sergeant, servant (13th c.), serve, and serviette (15th c.) (but not, despite the similarity, conserve, observe, preserve, reserve, etc, which go back to the unrelated Latin servāre ‘keep, protect’). Servītium ‘slavery’ has provided service (12th c.) and its derivative serviceable (14th c.), while from servīlis ‘slavish’ comes servile (14th c.).” NB: quoted stripped of metatext.

I have written recently about not being impressed by many of the senior students of ChNN in Melbourne and his affluence in particular. But being fair, I find most humans dissappointing in general. I wish it was repeatedly foregrounded in the mindstream of ChNN what it was like being a refugee from the Tibetan Himalaya and subject to homelessness in the Tibetan Diaspora. I wish that Tucci had not welcomed ChNN so easily under his feathered wing and provided him with the privileged and cushioned dais of Italian institutional academia. ChNN is clearly capitalist and has been colonized by The West’s primary economic predisposition, though some of his books flout the concept of social, spiritual and fiscal inclusion I have not experienced it significantly within the International Dzogchen Community gankyils (or admistrative and political bodies) of Australia.

Well, in truth I am not that impressed by any one spiritual tradition or spiritual teacher. So this diatribe towards ChNN whose writings in large I respect and whose many teachings in English (the preparation of which have been assisted by many others), I have integrated into my florescent and inclusive spirituality is in some ways unfair though I hold firm to the reasons I have declared. I have made a concerted study of many religions and spiritual traditions of the Human and it is in so doing that I feel grounded in an impartial Truth (a truth within which resides no aversion). Most of the scholars of Dzogchen in English are in some way directly or indirectly indebted to ChNN so I will make my contention explicit. By his affluence I mean ChNN’s preference for Apple technology (and OSX) which is elitist and beyond the fiscal reach of many people throughout the World and foregrounding this technology in the triage of technological webcast updates of the International Dzogchen Community over and before Open Source possibilities declares his priority and preference clearly. There is now amazing technology on the Internet to distribute information freely (such as Scribd for example) and though ChNN does give the Pointing Out Instruction of Dzogchen freely via webcast and this is to be lauded,  ChNN and the International Dzogchen Community is clearly not embracing the fullness of Free Culture, Open Content and the power of Open Discourse. Instead, they are preserving and perpetuating elitism and separatism and the paradigms of Sunset Media (that is media that is on the wane due to technological innovation and the bifurcating interests of the Human). Practices I consider anachronistic and that at their core do not aim to bring awareness to the Human but to siphon money from the spiritual seeker and to keep knowledge secret. Many may defend this separatist and elitist stance historically by affirming that the Tantra and Dzogchen were to be kept secret and are reserved for the spiritual elite but I affirm that this World is now significantly complex and diverse that the fullness and sum of all Human spiritual traditions need to be clearly available to any and every person who so wishes and interrogable electronically at all times.

An aside

Analyzing my self as process I feel I have been working through a fundamental tension that has arisen due to competing elements that I prize in my spiritual experience: Dharma, Mysticism, Community and Personal Sovereignty.

By “Dharma” I understand a confluence of Dharmic Traditions such as Sanatana Dharma, Buddhadharma, Jainadharma and Sikhadharma; indeed for me what constitutes Dharma also extends beyonds the Dharmic Traditions and includes within its purview all that is true and correct and indeed with intentional integrity aims and pursues that which is truthful and that which is correct and which is also fundamentally heartful and compassionate.

By “Mysticism” I understand a spiritual, effectual and practical modality and propensity which requires no intermediary to access and commune directly the source of life and being, indeed the origin, preservation and destruction of all that was, is and shall be.

By “Community” I understand all those humans and nonhuman persons (e.g. plants, animals, birds, insects, archetypes, thoughtforms, etc.) I have engaged throughout my living and that have iterated and contributed to my experience and the sustenance and intelligibility of my living.

By “Personal sovereignty” I understand a principle and core value that shares in the semantic field of free will, self determination, freedom of expression, freedom of religion, freedom of thought and freedom of association, etc. The personal sovereignty of each entity impacts on the personal sovereighty of other entities. Their interplay is the Wyrd (my preferred term as a runeworker for the semantic field of what is generally understood as Pratītyasamutpāda in general Buddhadharma discourse). Legitimate personal sovereignty upholds one’s own sovereignty and the sovereignty of others.

Closure

Why am I not impressed by the senior students of ChNN in Melbourne? Because of their “Aversion” (Sanskrit: dveṣa; Tibetan: zhe sdang): that is, my experience of their aversion to personal sovereignty, their own and others. Any guru or teacher worth their salt in my opinion foregrounds personal sovereignty. Why am I impressed with so few spiritual teachers or not any one spiritual tradition in isolation? Because for the most part in my experience they abnegate personal sovereignty. For what is “self-liberation” (Wylie: rang grol) so imporant in Dzogchen discourse if it does not partake of personal sovereignty?

“Fools rush in where angels fear to tread.” The Fool can call on any of the lessons of the Tarot Pack. The Fool trains on every station of the Wheel of sentience either energetically or experientially in one lifetime (or cumulatively through the experiences of many). I give such magickal working the nomenclature archetypal theurgy or godworking.

By Bibliomancy I opened the Shape of Ancient Thought (2002) and in recitation evoked a part of the beginning of chapter “Elements”… and then was attracted to The Dream of a Common Language and opened in Bibliomancy to “XIII” by Rich (1978: p.31) which I enc[h]anted:

“XIII
The rules break like a thermometer,
quicksilver spills across the charted systems,
we’re out in a country that has no language
no laws, we’re chasing the raven and the wren
through gorges unexplored since dawn
whatever we do together is pure invention
the maps they gave us were out of date
by years…we’re driving through the desert
wondering if the water will hold out
the hallucinations turn to simple villages
the music on the radio comes clear –
neither Rosenkavalier not Gotterdammerung
but a woman’s voice singing old songs
with new words, with a quiet bass, a flute
plucked and fingered by women outside the law.”

This Bibliomancy was done unplanned and impromptu on impetus Saturday evening after the first day of teaching of ChNN in Melbourne in March 2011. I didn’t return on the second day. I wasn’t impressed by his teaching nor his senior students. That said, I thank him very much for what I have learnt from him and those that have rendered his written work into English. Like most Tibetan teachers ChNN is the figurehead of an institution and his work is not his own.

For the few days prior to ChNN’s visit the frequency of the manifestation power and the consonances and coincidences, the synchronicities had been marked. It always takes me by surprise because such experiences are designed to fade in our memory and are very easily but unsuccessfully explained away. It is challenging to convey exactly what this experience is except it is a greater propensity to see the flow of energy in the World and synchronicity happening in an overwhelming flood that is statistically improbable. But then my endocrine system was also secreting a self-generated entheogen.  I am unable to confirm with independent defensible knowledge but I intuit that this propensity is from a change in brainwave activity that redirects bodymind resources to the Alpha/Theta brainwave threshold and therefore engendering a trance peak experience.

One of these consonances or synchronicities is that my iRiver portable media player won’t work and play since I uploaded tracks by Infected Mushroom unless I make an internal intentional prayer. In addition, since putting Infected Mushroom in my iRiver the volume doesn’t like being turned down, it is really insistent and keeps on turning itself back up to full volume. I have done this prayer more than eight times now and tried to turn it on over 20 times and have therefore, had 12 scientific controls where I have not prayed and it is just disconcerting, statistical perfection which I find personally scientifically untenable and hence problematic.

I have written how I don’t like to press my will upon the Wyrd even though I know I may. I don’t do this because for the most part I feel it illegitimate and inappropriate. But I had a peak experience recently where that ideology was challenged and has been transformed and released. But I feel as though I am being instructed through these happenings to be an intentional participant and spiritual co-creater of our World rather than a detached spiritual worker and observer. Well that is how I have interpreted the experience(s). What I mean by an intentional participant is that I wish for the World and humanity to direct their endeavours and emergent properties in ways that are wholesome and appropriate but that I don’t mind-forge specific intentionalities to form the structure of our World. I very rarely if ever prayerwish for anything for myself or for the World but have a standing prayerwish where I invoke greater awareness and compassion in my Human family in how they interact with each other and their environment.

A plum size specimen of Tektite/Meteorite came to me on Friday 11 March, brought by a person who I will name Mescalino. Not something I expected to happen in Flagstaff Crisis Accommodation, well by anyone but me. Mescalino is a character comparable to those in Fear and Loathing in Las Vegas and he informed me that it was gifted to him by an energetic worker. It had a really distinct formation that looked like a person wearing a cloak with a hood pulled over their head. Mescalino offered it to me to hold after we had eaten lunch at Flagstaff on Friday afternoon. I have perceived nothing like it before. As I was holding it another person who I will give the nomenclature Drunken Master came and he held it as well. So three of us activated it on that Friday afternoon. The crystal’s name “Hot Chocolate” arose in my mindstream an experience I have never had before in my crystal work.  I was to go to gym that Friday afternoon but found myself riding my bike like Mr Magoo drives his car and I got myself lost in a new Melbourne suburb named Yarra’s Edge and was late and thereby missed my gym appointment which is unusual for me. A few days prior to that during the beginning of my protracted peak experience Mescalino gifted me with a few musical compact disks two of which were by Eat Static and one was entitled Implant. Implant is pointed in this tract because in a sense that is what a meteorite, tektite or sky iron is, an implant of intentionality and information.

When I went to ChNN’s Saturday transmission I found myself walk with stealth past my spiritual kin without paying for admittance which is not really like me. I always pay my way and have very few coins as a result. They didn’t request any payment. I also found myself take if not blatantly steal a copy of ChNN’s translation of The Crystal Ship commentary by Longchenpa from the unattended book stall at the transmission and place it with my liturgical sadhana documentation within which I enfolded the pamphlet for the Enterprize which is all rather curious. I felt a flaming rise of anger at ChNN for his material facility and monetary opulence if not decadence. Which took me by surprise. Later, one of my Vajramantrakin sisters who I don’t know retrieved the book quite politely which I released forthwith.

I would have taken my Vajrakila to the transmission like I did last time but it is currently in storage due to my period of transience and hence I took my singing bowl given to me by Maria Locsei. I found myself entoning the Singing Bowl as my Vajramantrakin were setting up for the transmission as I felt it would be a lovely sound offering and engender sacred intentional space prior to teaching and transmission. When ChNN commenced teaching he had a crystal ball and a vase filled with peacock feathers upon his dharma table and I don’t know how I found myself fanning him with a peacock feather with my right hand and a faceted crystal vase stopper at my heart with my left hand. Which I produced out of my sadhana paraphernalia. The peacock feather has been enfolded within my ritual sadhana and liturgical documentation for a number of years. The faceted crystal vase stopper had been in my wooden mortar and pestle around the base of which is bound the Ashtamangala as for some reason unknown to me I had taken it spontaneously out of my bag of tricks and placed it within it and had brought it with me in my pocket as I rode from Flagstaff to Brunswick on my bike.

The canopy of my sahasrara had flamed up and I had worn the white baseball cap with the hummingbird and a number of animals that Mescalino had gifted me out of the blue a few days prior.

Another denizen of Flagstaff, who I will name Milo, a person with whom I have shared a few games of pool in Flagstaff was spending time with Drunken Master and they were both drinking. Milo had a window cleaner in his room which he gave me. I ritually cleaned my magic mirror and smudged it with the sage I had culled and bound in Tasmania when working within a church garden in Hagley over 7 years ago. A few days later I went to return the window cleaner and Milo said he didn’t know what I was talking about and never had a window cleaner. Which gave me pause.

I didn’t stand when all the other students did as ChNN left. I remained seated in the natural state. Very Nyingma apolitcial though fundamentally political. I self-proclaimed to be of the mindstream of Rongzompa which may or may not be true. I didn’t make a song and dance of the fact either or state it overly loudly and it just happened. It wasn’t planned. I honour ChNN and meant him no disrespect by remaining seated. At our first meeting I gifted him with my most prized crystal an Australite, Australian Tektite. It is quite fascinating one of the Australite’s family of sky stones visited me prior to our second meeting in body in this earthwalk.

Intertextuality

*’Blink’ – Infected Mushroom

*’Den of Thieves’ – Thievery Corporation

Den of Thieves – Thievery Corporation

I hold mindful observation to be an asset and observation to be a presence of mind. ‘Observation’ is a spiritual practice and sadhana and it has outer, inner and secret aspects all of which become nondual to the accomplished adept. Observation does not mean being removed from the happening and the stuff of life. Observation is an awareness of the stream-of-living of the human experience throughout its various ‘liminalities’ (antarabhāva), throughout the various liminalities that constitute the movements of the mindsteam. This observation may also be understood as and termed an ‘active meditation’. That is not a static, or passive or seated meditation but a meditation integrated into the human experience of activity and of living in the World.

Observation is the ‘presence of mind’ perceiving the luminosity that is the substrate of the mindstream even when engaged in activity. This ‘luminosity’ or ‘apperceptive awareness’ (svasamvedanam; rang rig pa) is sometimes called ‘The Witness’ for it is always present throughout all the four states. Being constantly aware of this luminosity is the ‘Fourth State’ Turiyatita, the state of an Avadhuta refer Turiyatita Avadhuta Upanishad. This ‘luminosity’ (svayamprakasata) is also referred to in meditative traditions of those such as Ramanuja as ‘Brahman’. Observation of ‘The Witness’ of the presence of mind is the mindfulness of not letting the unvirtuous or the untamed mindstream rule and thereby colour and taint perception that is by its fundamental nature stainless, pure, resplendent, open and luminous. This is why the fundamental purpose of dharmic sadhana and especially sadhana in its Buddhadharma evocation is to tame the mindstream. Taming the mindstream may be understood as establishing a base program or set of values or primary algorithm for spiritual success in the tradition of Buddhism. Indeed, understanding the tool of the mind is salient for any person or spiritual tradition, Dharmic or otherwise. This taming or subduing of the mindstream allows the wild, naturalness (sahajiya) and primordial nature of mind the mind’s substrate to come to the fore. By extended analogy that is to perceive the shining pebbles and clean sand that constitute the foundation or the substrate of the luminous clear streaming currents of the quiet and still mind. A mindstream where the streaming is still and quiet even in activity which is the pure mindfulness of the nevermind.

A job well begun is half done and the common preliminaries of the Ngondro are a fundamental teaching of the Buddhardharma that permeates all the yana and therefore, the disciplining of the mindstream through such preliminaries as the Four Mind Trainings are endemic to the Buddhadharma (refer Natural Liberation). These common preliminaries of the Four Mind Trainings may be released in the freedom and natural state of Atiyoga, Mahamudra, Sahajiya or Mahasamadhi where they are no longer needed as the conditioning they constitute is not required for the unconditioned state of mind when it comes to the fore which is a pure stream of blessings.

The ‘friend’ from whom I was gifted the mirror which is now cleansed and placed upon my yoga altar, inadvertently wiped my external hard disk as I have previously related in passing in a prior weblog. This activity of his avowedly wasn’t intentional but it is open whether it was malicious. Some people may balk at the strongness of identifying it thus, naming it ‘malicious’. “Doesn’t malice entail intent?” they proffer. In answer, I state clearly: “No”. Malice is the stuff of the general Human Condition because activity is engaged in without knowledge and without awareness. But a mind that is untamed and undisciplined, a mind that is unmindful and unaware is like a rabid dog or a computer infected with a virus or trojan and causes infection and disease throughout its diverse activities and its various relationships and contacts. We can’t escape from our mind for all intents and purposes so being aware of this fundamental tool of our experience and activity is key. Indeed, understanding the tool of the mind and disciplining it is key in ensuring that we are not malicious either intentionally or otherwise. Using a tool and not being informed of how to operate it is dangerous and malicious because it is unknown what suffering or damage will result.

It was unquestionably, thoughtless and unmindful what this ‘friend’ of mine did to my hard-disk. I will unpack the transaction in detail for my reader. I gave the USB data cord of my hard-disk to my ‘friend’ who plugged it by USB into his Apple Macintosh laptop. Throughout our exchanges I have ascertained that he is of a creative, moody and cavalier disposition and not mindful, generally. For whatever reason or non-reason he deigned not to read the information in the dialogue boxes that the action of plugging in of the external hard-disk triggered on his laptop. As a consequence, in a very literal two seconds through his cavalier action of selecting items within these dialogue boxes without full knowledge and awareness of that full knowledge, created the foundation for a backup of his entire computer system upon my hard-disk and as a consequence overwrote the data on the disk which consisted of a number of items, especially music, which I was gifting him and the purpose of this aspect of our exchange on this day. It was from me a tangible and reciprocal thank you for the gift of the mirror. After I had given him the USB cable of the external hard-disk to plug into his computer for which I had already plugged the powerplug into the wall socket of the power source as it is not self-powered, I had immediately proceeded to plug the powerplug of my netbook into the power source and was in the process of plugging it into my netbook so my netbook battery was charging throughout our activity of exchanging music. Hence, I was otherwise engaged through his cavalier activity and was not directly privy to what he selected in these automatically prompting dialogue boxes of OS X.

In took me circa five minutes of investigation to establish what he had done. It took me that long as I am not that familiar with the OS X that he was running on his laptop. The hard-disk had been effectively renamed as “Backup…” and was formatted for Apple Macinosh which it wasn’t previously but I stopped him from clicking another button in the dialogue box which was to proceed with the backup. I was incredulous that his mindstream and the activity that was wrought from it would be so brash, foolish, callous, uncaring and stupid. Indeed, such is the stuff of most unnecessary suffering caused by the unmindful human of the Human Condition. In realizing what had happened I had an internal flash and a flaming of anger which yielded internally to compassion for the suffering which such a mind must cause him and those whom he engages in his lifepath such as me in this instance. My mindstream internally then identified that I shared in the complicity for this happening and the erasure of the hard-disk as I had not established the necessary protections on the preferences of my hard-disk during its formatting. Indeed, I hadn’t formatted it and had just preserved how it was formatted at point of purchase. There was little on it that I did not have elsewhere as I have a curious adhoc but largely thorough system of backups. Though, through this happenstance I may no longer have a copy of The Court Jester and Yellowbeard both of which are rather salient given the purport, the activity and the exchange. “There are no problems only solutions…” sings John Lennon in “Watchings the Wheels” and the fruits of this exchange led me to start downloading flac torrents and investigating different formatting styles of hard-disks and their various advantages and disadvantages which is of benefit as well as investigating how best to ensure such overwriting does not happen so ‘easily’ in future. In the stuff of the everyday that constitues this weblog I have encoded a distillation of received wisdom and it is completed in beauty as is my mind.

A bloody flaming heart

What is humility? Does the general denotation of “humility” share in the discourse of the human virtue of humility in various spiritual traditions? Is what is understood as humility different between spiritual traditions? To whom or what are we to be humble to, of and for and as well as wherefore and why is such humility purposeful and lauded? Is humility always a virtue, sacred and/or sacrosanct or otherwise? Is humility a necessity and mandatory on the spiritual path or is it an obstacle? What is the relationship of humility to pride? May pride also be a virtue? May pride and humility be both appropriate and inappropriate in certain circumstances and situations? May humility as well as pride be masks of our true self, of our true spiritual personality? Some of these rhetorical questions will be addressed directly within this weblog, some will be addressed through implication and some will not be addressed at all if you do not read attentively and with insight.

I have just resumed my bodily yoga practice as discipline. Currently, my body is so awkward and unkeen compared to what it once was. My mind is bright and clear and entraining my bodymind into this clarity and facility is prayer. My mindstream is always in a state of yoga, in a process of communion with divinity whether my physicality is keen or not. I am in constant prayer and meditation throughout all activites (such as eating and sexplay) and throughout dreaming and deep sleep. “I” is a tenuous and nebulous construction but through it I invoke this “I” to refer to a sense of agency, consciousness continuity, awareness of experience and memory recall and physicality and creative expression that have entwined to form me at the moment of writing this piece.

I was at peak athleticism circa two and a half years ago and as the process of my life invariably does in its inimitable Mystery it smashed me completely out of the paramaters of certitude and in this instance that was out of my chosen practice, my chosen sadhana. I became sick with a virulent and persistent fungal infection of the face and retreated from my Community. My rent went up for the fourth time in a period of two or so years where I was then housed in Abbotsford (Victoria, Australia) and as I was unwaged my membership to a gym where I also did yoga was compromised. Around the same time it became contraindicated for me to sweat so I no longer exercised nor did yoga as to do so would cause the fungal spores growing on the dermal layer of my face to bloom.

When people recoil from you in repulsion you really feel what it is like for people with leprosy or those who have been or are socially outcast in any capacity and those who have been demonized throughout any period of the history of our human family or even those who are demonized currently. I was already feeling a curious mix of connectivity and disconnectivity from my community through the play of my proclivity, life experience, propensity and sensitivity. Whilst sick and convalescing I taught myself in a fashion a new computer operating system, being Ubuntu (a Linux distribution) on my little netbook and through a very long process of investigation and problem-solving enabled Tibetan language input through SCIM. I kept a haphazard learning wiki-weblog of sorts charting this Tibetan language learning activity and reflecting on it on Wikiversity.

Prostration is a beautiful sadhana and when integrated with vinyasa sadhana is health-giving as well. Every prostration is a salutation to the divine creative Spirit that permeates and interpenetrates all that is and is not and extends beyond the parameters of what is knowable to the human in ways and means that we cannot fathom except through what is understood in English as divine grace. Don’t have faith in me or my guff, but have faith in the experience of grace, I entreat you to be open to it. I entreat you to be honest with yourself as the most important foundation from which everything else flows. If you are honest with yourself you may then be honest with others. Indeed, you will be Honesty. Have faith, not blind faith but certainty that divine grace is real and Spirit whatever you wish to call it or not call it is as real and palpable and unique as we are.

When I was athletically disciplined I was doing multiple asana vinyasa sequences that I can’t even do a minor aspect of currently. My cardiovascular capacity needs to be keened before I can really deepen and extend my bodily practice once again so I am going to recommence jogging and gym as well. The Salvation Army have stated that they will pay for it for me as they have a social inclusion and social equity arrangement with a local gym in Brunswick.

I have cleaned a really dirty mirror today that I salvaged from a friend’s garage recently. I mentioned it in my prior weblog. Near it I have placed a tall wooden candelabrum which I was gifted from my Father whom I am having no sport nor traffic with currently and may never have again in this body, (n)or in this life. I have placed the candelabrum which has three entwined wooden spirals intercoiling upon the ground in sacred proxemic relationship to the mirror of my altar. Every time I alight it I honour everyone with whom I have ever come in contact human and otherwise. I alight a candle as an external manifestation of the inner heat that we work with in vinyasa yoga, the chandali, the kundalini, the internal consort and energetic manifestation that compliments the bodily sexuality and gender of the yogin and sadhaka. The outer, inner and secret light and heat is an offering to the Lords and Ladies and sacred entities and personalities of the manifold entwined lineage(s) of Yoga.

I am currently surrounded by somewhat naughty, haughty, marginalized and disenfranchised men and boys who mostly on the face of it are of straight sexual orientation (which is nothing if not pure assumption and projection in all truth) that need my honesty, integrity, wisdom, honour and friendship whether they want it or not and I am fed and housed by an institution sanctified by the Blood and Fire of the Salvation Army. My lesbian aunts Clara (my Grandmother’s sister) and ‘Aunty’ Mable her ‘friend’ were soldiers of the Salvation Army and in a relationship together as well as living together for over 50 years. I have Aunty Clara’s hymn-book which is placed in storage currently and which I hope to retrieve so I may place it with pride of place and honour upon my hearth altar. The Blood and Fire of Dharmic and Tantric iconography and Christian iconography share in the same Mystery.

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