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May these loci as gossamer threads of germane

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Until that hallowed point, this endgame will

continue as an embedded discourse, ie. a mess
and a muddle but no less informative, instructive
and indeed edifying for that. Blessings
B9hummingbirdhovering (aka Beauford Anton
Stenberg).

Maṇībhadantānkuśa: Bejewelled
Ankush of Ivory; or alternatively:
Nonduality, Transpersonal
Psychology, Subjectivity and the
Human Condition: an embedded
narrative
Maṇībhadantānkuśa: Bejewelled Ankush of Ivory;
or alternatively: Nonduality, Transpersonal
Psychology, Subjectivity and the Human Condition:
an embedded narrative is the working title of this
engaged, reflective investigation. I define terms as
I value precision and I also understand that
ambiguity has its usage and place. My endeavour
at precision is not to close the openness of what I
write, but to assist the comprehension and thereby
the reception of this overview. This work is
twofold, it is a cursory exploration of "nonduality"
in the wisdom traditions of the World's peoples
and I have chosen selectively and with purpose.
Incidentally, it will identify a global development
that is not real in any true sense as is just the
construction of the works of a number of
academic specialists such as historians,
anthropologists, linguists and archeologists. That
said, the development is real and there is no
contradiction. This work is also the fruit of my
reflection of human spiritual thought and praxis
and my experience of that value.

Ankusha
A note on the Sanskrit title, Bejewelled Ankush of
Ivory: Maṇībhadantānkuśa. Full Sanskrit title:
Maṇībhadantānkuśa:
Śrīmaharatnaikacittatvasaṃtānasvasaṃvedanaṃ;
English: The Bejewelled Ankusha of Ivory: The Great
Precious Glory; The Continuum of the Apperceptive
Reflexivity of the Inclusive Nature of the Heartmind.
Sanskrit written works, like Tibetan works
following them, often have many names: one often
contains a metaphor or analogy and another that
conveys its meaning. Maṇībhadantānkuśa:
Śrīmaharatnaikacittatvasaṃtānasvasaṃvedanaṃ.
In the artifice of giving this English work a Sanskrit
title I am following an ancient lineage and positing
this work within that lineage. The Bejewelled
Ankusha of Ivory: The Great Precious Glory; The
Continuum of the Appercetive Reflexivity of the
Inclusive Nature of the Heartmind. Citta essentially
means both "heart" and "mind" or the most
essential, heartful, cordial and pure aspect of our
consciousness and being. Heartmind (http://book
s.google.com.au/books?id=KtbIXgOGr5AC&dq=he
artmind+dzogchen&source=gbs_navlinks_s) is a
gloss of Bodhicitta principally from English
renderings of Zen works, but the rendering has
been adopted by other Buddhadharma traditions,
particularly some teachers of Dzogchen and
Mahamudra. I like its simplicity and its
accessibility and subsequently, it is my favourite
rendering for the "pure and perfect mind" (citta) of
"awakening" (bodhi). Citta in the title is affixed with
"eka" as "total", "one", "unitary and contracted with
"tattva" or "principle", "nature", "essence" or "truth"
so the "Inclusive Nature of the Heartmind". "Śrī"
may be understood as the iconographic "glory" that
is the halo and aura often depicted in art in many
traditions as well as what is felt in truly good
people in whom this heartmind or however else it
is understood or codified in the various precious
traditions of the World is manifest when we are
open to the experience. Sometimes this holiness
transforms people who are not even consciously
ready for the experience. "Samtana" or continuum
is both the Mindstream of which I have written
about on Wikipedia as well as the the "flux" of all
materiality, not even diamonds are forever as they
are not timeless. I claim many of these traditions
as mine simply as I am a Human in the current
fulcrum of global culture, but I hold that in the
system and development of human spirituality in a
fashion many of these traditions have impacted on
each other specifically in identifiable ways as well
as indirectly in ways both known and unknown.
This is what I term Systems Theology: a theology
informed by Systems Theory and Cybernetics.
Which is curious considering that Systems Theory
and Cybernetics were informed by the
Buddhadharma teaching of Pratītyasamutpāda of
Śākyamuni (fl c.400 BCE).(Beauford the citation for
this may be in the Permaculture Bible.)[1] The
essence of the teaching understood as
Pratītyasamutpāda isn't peculiar just to the
Buddhadharma. The Doctrine of Flux has been
associated with Heroclitus (c. 535–c. 475 BCE)) by
Plato (428/427 – 348/347 BCE) and Aristotle (384
– 322 BCE) as affirmed by Craig (1998: p.694).[2] It
is written with no other purpose than this is of
interest and of value to me and though I entertain
that very few would find it of value, it is written as
an offering to my Human family. It makes me feel
that Humanity and I as a part of that class of
sentient beings have a purpose even if my
experience of my present generation and times is
one of inanity, selfishness, cruelty and isolation
from true intimacy and love with ourselves, each
other and our environment and manifold living
beings. This is understood as terror.

This terror is not new and I have no delusions of a

once-upon-a-time Golden Age yet I have a real
appreciation of how significantly the Human
cultures are progressing in terms of their
spirituality, inclusion and heartfulness which is
being brought into line with material prosperity
which is yet to be extended to all. I have no
particular interest in esotericism and secret
knowledge in truth. I have no particular interest in
the exclusivity of such traditions even though
many such traditions have been areas of my
protracted study, contemplation and meditation.
"Inclusive" is a practical, pragmatic and ideological
inclusion. The living world is both beautiful and
terrible, often simultaneously. Humans partaking
of this beauty and terror are in my experience more
terrible than beautiful. Beauty is understood as
heartfulness. "Nature" may be understood as at
once the fullness of our potential a well as
actuality. "Reflexive apperception" will be dealt with
throughout the work if the reader is aware and
attentive of their presence in the experience of
reading this work as well as specifically in due
course and it is implied in the title by the material
of the ankusha being "ivory" and in
"svasamvedanam". The "ankusha", the "elephant
goad" or "elephant hook" is chosen for personal,
historical, meditative, inclusive and iconographic
purpose and edification. As a practical tool of
human endeavour it has roots in the "goad" of
Egyptian iconography. Though it may be pereived
as a tool of subjugation and domination this has
both appropriate and inappropriate applications
and employment. It is a metaphor for directing
focus, attention and endeavour.

Nonduality

"Nondualism", "nonduality" and "nondual" are

revisionist terms that have entered the English
language from literal English renderings of
"advaita" (Sanskrit: nondual) subsequent to the
first wave of English translations of the
Upanishads commencing with the work of Müller
(1823 – 1900), in the monumental Sacred Books of
the East (1879), who rendered "advaita" as
"Monism" under influence of the then prevailing
discourse of English translations of the Classical
Tradition of the Ancient Greeks such as Thales
(624 – c. 546 BCE) and Heraclitus (c. 535–c. 475
BCE). The first usage of the terms are yet to be
attested. The English term "nondual" was also
informed by early translations of the Upanishads in
Western languages other than English from 1775.
The term "nondualism" and the term "advaita" from
which it originates are polyvalent terms. The
English word's origin is the Latin duo meaning
"two" prefixed with "non-" meaning "not".
Wiktionary (May 2010) ventures the etymology and
offers a definition of "Nondualism" thus:

Etymology: derived from the translation of the

Sanskrit term अद्बैत 'advaita', "not two".
 Noun: The belief that dualism or dichotomy are
illusory phenomena; that things such as mind
and body may remain distinct while not actually
being separate.

Transpersonal Psychology

Caplan (2009: p.231) conveys the genesis of the

discipline of Transpersonal Psychology, states its
mandate and ventures a definition:

"Although transpersonal psychology is

relatively new as a formal discipline,
beginning with the publication of The
Journal of Transpersonal Psychology in
1969 and the founding of the Association
for Transpersonal Psychology in 1971, it
draws upon ancient mystical knowledge
that comes from multiple traditions.
Transpersonal psychologists attempt to
 integrate timeless wisdom with modern
Western psychology and translate
spiritual principles into scientifically
grounded, contemporary language.
Transpersonal psychology addresses the
full spectrum of human psychospiritual
development -- from our deepest wounds
and needs, to the existential crisis of the
human being, to the most transcendent
capacities of our consciousness."[3]
Subjectivity

Subjectivity as collapse of subject-object into a

continuum of perceiver-perceived is a key theme in
many nondual traditions as it is in contemporary
perceptual theory. Subjectivity qua Consciousness
is the conundrum and delimitation of the Human
Condition.
There is no God, as I was taught in
youth,
Though each, according to his stature,
builds
Some covered shrine for what he thinks
the truth...
There is no God, but we, who breathe the
air,
Are God ourselves and touch God
everywhere.

An extract from Sonnets (1915) of

Masefield[4] (1878-1967) and I entreat
my reader to please be gender inclusive
rather than exclusive whilst reading it.
There be Theism in Pantheism be under
no illusions!
 Foster, Shane T. (2008). We Are The Imagination
of Ourselves ~ The Principle of Lila in Advaita
Vedanta Metaphysics: A Playful, Creative, and
Storytelling Reality (https://dspace.hampshire.ed
u:8443/dspace/bitstream/10009/182/1/Division
+III+Thesis---We+Are+The+Imagination+of+Ours
elves.pdf)

Human Condition

"Sweet are the uses of adversity, which like the

toad, ugly and venomous, wears yet a precious
jewel in his head; and this our life, exempt from
public haunt, finds tongues in trees, books in the
running brooks, sermons in stones, and good in
everything."
Shakespeare -- As You Like It (2.1.13)

The term 'Human condition' has been employed at

least since 1933 and I have as yet been unable to
establish the first attested usage. Like "nondual"
and its inflections, it may not as yet be
documented. We each know what constitutes the
human condition but often culture conceals it from
us. I will state it simply here. We are an individual,
no-one is identical not even an identical twin. We
are in general socialized within a society of
individuals, some with similarities some with
dissimilarities. Many groups or communities are
identified and recognized due to shared similarities
eg. family, location, ethnicity, trade, hoby and
culture. There are good people, bad people and
people of complex alignments and agenda. There
are different cultures and different polities,
different political systems, different judicatures
and legislatures, different laws, different countries,
different cultural practices, different religions and
faith systems, different values and mores. As a
result there are sometimes war, conflict and strife
between individuals, between communities,
between individuals and communities, between
other species, etc. We need water, food and air to
sustain life. We tend to live in a dynamic
continuum of competition-cooperation. We are
embedded in complex systems organic and
inorganic. Many of us establish relationships with
different species. We live on Earth in the Milky
Way. Depending on our locality and culture we
need certain kinds of clothes and shelter. For the
most part we establish interpersonal relationships.
We learn unique knowledge and experiences that
further individuate our individuality so that no two
people have the same knowledge, skill and
experience set. There is the additional texture and
natural drive of sexuality and the creative impulse.
We use, create and modify and innovate tools and
technology. We each undergo the trial of disease
and the surety of death. Generally, we have the
complexity of emotions, the ability of rationality,
the propensity to learn. Curiously, human memory
and experience is and are designed to fade. We as
a class of organism have a fractal ordering: five
sections (four limbs and head) that for the most
part branch into five sections (fingers and toes).
We as a species tend to perceive our experience in
similar ways but there are marked divergences and
varietal differences. There are various rites of
passage, many with celebrations and festivities. In
sum, the human condition is a complex.

Embedded narrative

The classic model of the embedded narrative is

the Arabian Nights wherein Scheherazade narrates
stories embedding narratives to enthrall a King and
thereby forestall her death. Scheherazade as the
principal narrative voice, conveys narratives in
complexities sometimes to the order of eight
embedded narrative levels. Though the different
narrative orders are discreet they bleed into one
another and reflect and refract one another
through various literary devices. The usage of
"embedded narrative" in this investigation of
nonduality partakes of this as each thematic
section is an embedded narrative but the
denotation is more purposeful in this context. I
employ the term with its broad usage within critical
theory: every text is embedded in a narrative as it
too holds embedded narratives. It is the discourse
of deixes, that a text as a technical term in critical
theory (eg. picture, song, book, house, etc., indeed
anything which conveys meaning) always points
within itself, out of itself and other texts point to it
by their very nature as texts: intertextuality as an
interpermeablility. Any spiritual tradition worth its
salt must grapple with these themes of beauty and
terror. It is my understanding that the most
profound, practical and beautiful wisdom traditions
of the World are increasingly understood as
"nondual" traditions. To live in this world we must
deliver terror as a daily matter of course as plants
and animals are living. If we truly need to deliver
terror be heartful in so doing, this is honourable
pragmatism.

Ideology and discourse

There are more things in Heauen and Earth,

Horatio,
Then are dream't of in our Philosophy.
~ Hamlet Act 1. Scene V, Shakespeare (http://ww
w.gutenberg.org/ebooks/2265)

'Open Discourse' is a technical term employed in

discourse analysis and Sociolinguistics which is
contrasted with 'Closed Discourse'. The concept of
open and closed discourse is associated with the
overlay of open and closed discourse communities
and open and closed communication events. Key
to open and closed discourse is access to
information, equity of access, open access, quality
of discourse and mechanisms and modalities of
discourse control: overt, covert, implicit and
incidental. As a conceptual filter and cultural
construct, ideology is a function and mechanism
of discourse control. Channel and signal of
communication event and register of
communication control discourse and therefore,
determine degree of social inclusion and social
exclusion and therefore, efficiency of
communication event. Open and closed discourse
operate on a continuum where absolute closure
and complete openness are theoretically
untenable due to noise in the channel. Nature of
channel, signal, code, replicability, recording,
transmissibility, cataloguing, recall or other
variable of a communication event and its
information control and context of transmission-
as-event, impacts on its entrance into open
discourse; where open discourse is sustained
discourse.

Van Dijk (c.2003: p. 357) holds that:

"Although most discourse control is

contextual or global, even local details
of meaning, form, or style may be
controlled, e.g. the details of an answer
in class or court, or choice of lexical
items or jargen in courtrooms,
classrooms or newsrooms (Martin Rojo
1994).[5]
Ideology as discourse control is very important for
awareness in the human as it constitutes a
conceptual and perceptual filter of experience.
Acknowledgements

A "fact" is a bubble in a spirit

level.

This exploration of nonduality as critical discourse

analysis is founded upon the Nondualism article at
Wikipedia, an article significantly improved by me
(circa May 2010). But there are differences of
opinion about the quality of my edits and
contributions not to that article in particular but
whether I have actually improved Wikipedia at all.
After being linked with cults-in-the-pejorative, a
baseless assertion mind you, I named the demon
of my somesay-peers "bland stupidity" as was my
experience of the them "the Mob" in question. By
grace, I am not constrained in this Wikimedia
Project so I will continue here presently. This work
as declared above, was founded upon the work of
others and their contributions may be ascertained
by mining the History Tab (https://en.wikipedia.or
g/w/index.php?title=Nondualism&action=history)
at the appropriate page cited. I thank them for their
contributions. I have left Wikipedia for the time
being due to a Mob hiding behind Wikipedia's
noble ideal of consensus. Unfortunately,
consensus is flawed for very similar reasons as
the charge made by classical and contemporary
critiques of Democracy. In general, an individual
cannot avail against an unfavourable Mob. Might
and numbers are not necessarily right. Hence, I will
continue my discourse here. This is excellent, as
here I may critique my sources with my own voice
and be more creative than I may be by the
conventions of an Encyclopedia. It is not as
immediately discoverable as Wikipedia, but
Wikiversity is thoroughly indexed in time.

Now discourse necessitates a dialectic or a

debate, whether this discourse happens as a
verbal or textual dialogue or otherwise is
irrespective. I also wish to associate the dialectic
of scientific method: hypothesis, antithesis,
synthesis. Where the synthesis as product in turn
becomes a hypothesis and the refinement is ever-
set in motion. A girlfriend of mine advised her
Mother said a fact is a bubble in a spirit-level and
this metaphor conveys a continuity of refining.
These are all analogues of nonduality. Synthesis
as monism is just nonduality from a different
perspective.

"This historical pattern - famously

redeployed by Mark - involved the idea
of historical progression by contraries.
A first condition - hypothesis - begets its
opposite, or antithesis: a reaction
against the first condition. From these
emerge a third: a synthesis of the first
 two. As this synthesis fulfils itself it
begins to show the germ of its own
opposite, and the pattern is repeated,
slightly differently. Hegel himself
envisaged this chain-sequence as being
ultimately circular."[6]

Nautilus shell

It most definitely is circular when viewed in two

dimensions but is more appropriate when the
model is transported into three dimensions and
become spirallic such as the nautilus shell and an
unfurling fern frond, which both follow the
Fibonacci sequence famous in sacred numerical
lore. And this both introduces and necessitates a
discussion on Rose Windows and Sacred
Geometry.
Introduction
Invocation

"Truth like water takes the form of the vessel within

which it is housed..."

Srimati Sarasvati,
personification of the
Sarasvati River and
goddess of the Arts
and Learning

Fauteux (1993: p.1) discussed the iterating

dialogue of Freud and Rolland that yielded what
became known as the 'oceanic experience'[7]:

Some people will take offense at the

suggestion that religious experience is a
return to primitive psychological
processes. Others will say it is obvious.
Their differing views can be traced back
 in this century to the debate between
Sigmund Freud and the French
philosopher Romain Rolland.[8]
Albrecht (2007: p.51) holds:

"At the basal region of your brain, your

spinal cord enlarges to form the medulla
oblongata, and above it a bulbous
structure called the pons, two structures
that regulate and control the most
primitive aspects of life: breathing,
heartbeat, arousal, and primary motor
control. This portion of the system is
sometimes called the brainstem,
considered by scientists to be the most
ancient part of the brain, evolutionarily
speaking. We share this primary type
 structure with reptiles, birds, and
probably with the dinosaurs."[9]
Dharmic Traditions: Ekayāna of Dharma

Seeing the truth beyond the words of the following

quotation through the employ of essence-function
and the pragmatism of the Buddhadharma, the
concepts of 'God' and 'soul', etcetera, may be
provisionally engaged as upaya. Underhill (1911:
unpaginated) in her Preface to the Twelfth Edition
of her seminal Mysticism[10], drawing on the work
of Von Hügel, conveys the "freedom and
originality", (indulging in a tangential aside, both
technical terms in Dzogchen that will be explored
later in this text) that arises from the
interpenetration of 'institutional authority' and
'mystical authority' of direct experience, states:

First, that while mysticism is an

essential element in full human religion,
it can never be the whole content of such
religion. It requires to be embodied in
some degree in history, dogma and
institutions if it is to reach the sense-
conditioned human mind. Secondly, that
the antithesis between the religions of
“authority” and of “spirit,” the “Church”
and the “mystic,” is false. Each requires
the other. The “exclusive” mystic, who
condemns all outward forms and rejects
the support of the religious complex, is
an abnormality. He inevitably tends
towards pantheism, and seldom exhibits
in its richness the Unitive Life. It is the
“inclusive” mystic, whose freedom and
originality are fed but not hampered by
the spiritual tradition within which he
appears, who accepts the incarnational
 status of the human spirit, and can “find
the inward in the outward as well as the
inward in the inward,” who shows us in
their fullness and beauty the life-giving
possibilities of the soul transfigured in
God.[11]
In declaration at the outset I have a strong sense
of God qua the Ground-of-Being as an
interpenetration of Personalism (Saguna Brahman;
Samboghakaya) and Impersonalism (Nirguna
Brahman; Dharmakaya). I do not consider one of
these to be ascendant or primary. This does not
confound my understanding of theurgy and my
working with archetypes and tutelary deities as the
imaginary friends of childhood writ large for
spiritually developmental adulthood. To the
untrained and uninformed sensibility, the wrathful
yidam of Buddhism and Bon sadhana appear as
demons and monsters, this quotation of
Nietzsche's informs the interpenetrating
reciprocity of iṣṭhadevatā and sadhaka, and the
coalescence of the two kinds of Śūnyatā:

He who fights with monsters should be

careful lest he thereby become a
monster. And if thou gaze long enough
into an abyss, the abyss will also gaze
into thee.

Kipling's 'The King's Ankus'

Embossed cover from

the original 1895
MacMillan edition of
The Second Jungle
Book. Illustrations
based on sketches by
J. Lockwood Kipling
(father of Rudyard
Kipling).
As a child my exploration of the Dharma may have
commenced with the Ankus. This may be a
romantic notion, and the romance or rasa of
'reptilian-brain' (technically the Basal ganglia)
endocrine feelings and sentiment or electrico-
chemical sediment or instinctive hormonal-pulse in
the bodymind system of the human mindstream
are important in the Dharmic Traditions but more
on that later; but the Ankus is the first iconic
cultural artifact from the Dharmic Traditions that I
remember, remembering. The Dharmic Traditions
comprise the Sanatana Dharma, Sikha Dharma,
Buddha Dharma, Jaina Dharma, etcetera.
Historically, this is what these traditions were
known as in their indigenous tongue where
'tradition' is an English gloss of words in the
Sanskrit lexicon such as 'parampara'. Now this is
somewhat lauding the Sanskritic great and learned
tradition but many of the other indigenous tongues
have worthy 'dharmic' literatures in their own right
and rite. The semantic field for 'tradition' in the
indigenous Dharmic tongues is and are vast. I
prophesy a great frank female French scholar from
without the bastion, auspice or ken of the
academic ivory-tower in the fabled not too distant
future will unpack these for the discerning English
reader. In Western academic scholarship the cult
of Grecian or Hellenic -Isms has superseded
"Dharma" and rewritten them namely as Hinduism,
Sikhism, Jainism and Buddhism etcetera which is
flawed and unfortunate and betrays that the
traditions are fundamentally systemic and related.
This is the principal reason why I prefer the rubric
"Dharmic Traditions". This will become the
standard.

Now back to the discourse of the Ankus. I first

remember sighting and herewith cited in the
movie, Jungle Book (1942) originally black and
white trailblazing 'merchant ivory' film noir, later
doctored, polychromatically stained, technically
technicolored. It is downloadable from The
Internet Archive, I need to watch it again and take
detailed notes. But then in truth I need do nothing
and am not required to do anything as 'knowing'
arises naturally and unbidden in my mindstream.
At the Positive Living Centre I happened upon the
The Second Jungle Book of Kipling's in print and by
the grace of goddess Serendipity it had this
preeminent story enfolded within it. I mention the
Positive Living Centre sited in Melbourne Australia
as they feed me, an Avadhut. Feeding an Avadhaut
is THE most holy activity that can traditionally be
done in the Dharmic Traditions. Importantly, ANY
Avadhuta is sacred in ALL the Traditions. An
Avadhuta transcends the tradition even whilst they
are positioned within it. Now the Positive Living
Centre are not formally a part of the Dharmic
Traditions but wise Indian women get their
children to brush my corporeal form. Ancient
traditions are living traditions and are invested in
me. I mention them as I honour them and they do
good work. Some people consider me egoic and
prefer a 'teacher' less learned but more lauded
which just offsets their institutionalized stupidity
and penchant for the cult of prestige which I
identify and defame later. The Avadhaut are
fundamentally dejected and neglected and it is
from this as much as anything else that is the
origin and wellspring of their power. That and the
sanctity, trial and burden of being set apart and
singled out. The archetype of the scapegoat of
which the Avadhaut partakes has an ancient
heritage more significant than the quasi-historical
sacrifice of Christ's the 'christos' or 'annointed-one'
somesay circa 2000 year odd blood-rite. I could
frame this now but it is not required and is easily
discoverable. Let us keep to the order of
ceremonies and the matters at hand.

Many consider Second Jungle Book superior to the

first and that the King's Ankus the jewel of the suite
of Jungle Book stories and amongst Kipling's
greatest works. I knew it would naturally appear in
my lifepath when timely. The amazing thing is, in
the movie the Ankus is not ivory, but in the story a
part of it is and it is bejewelled with a magnificent
ruby and attendant turquoise. I named this
exploration the Bejewelled Ankusha of Ivory before I
knew that the original Kipling ankush from the
short-story was ivory. That has profound
significance for me as my intuition in my journey
has been absolute. The timeless quality of the
ivory Ankus of this work will be made apparent in
time. The Kipling story gives the appellation "blood
drinker" to the Ankus which brought blood blessing
of Heruka clearly to mind. The mind is well-
blooded, let us not forget. The English term 'to
bless' is etymologically rooted in both 'sacrifice'
and 'blood'. Ancient wisdom is encoded in
etymology and semantic fields. The ivory nature of
the Ankus in this work is key and that it is in
Kipling's and other evocations of this tale betray
that he either had a keen appreciation of the
traditions of the Dharma or that he was accessing
the Akasha or that I am attributing qualities to his
work that are not there. The sum may be true, none
or some. The Introduction to the World's Classics
edition Oxford University Press (1987) by W. W.
Robson states that this story is the best, the most
accomplished out of both Jungle Books. For a
time Kipling was considered one of the greatest
writers of the language by both scholars and the
general reading public, well so Robson relates.
That the Ankus is ivory powerfully reinforces my
appreciation of my intuitive guidance, the 'blessing'
(Sanskrit: adhishthana) I had prior, during and
subsequent to my entwinement, the pointing out
instruction to the primordial nature of mind by the
naga and that "we be of one blood ye and I" of all
sentient beings and phenomena, lifebood, whether
breathing, or living, sentient or falsely considered
inanimate. Yes, I am a pantheist, panentheist and
animist but not just delimited and compromised by
these, but for me stated simply, there is nothing
that is not animated by the grace of 'creative
intelligence' (Sanskrit: prakriti). If this confounds
you, Sanskrit and the Dharma just embrace the
intention apart from the tradition, imbibe the
salience beyond the measured letter of the words.

An ancient paradigm as the present

darling of the Academy'
Nondual can refer to a belief, condition, theory,
practice, or quality. The academic disciplines that
study Nondualism in its spiritual permutations and
cultural evocations are Transpersonal Psychology
and the Anthropology of Religion and Theology
amongst others. Though nondualism proper has
historically been glossed as "monism" and its
variants as "qualified monism" with which it may
appropriately or inappropriately be conflated, the
nomenclature "nonduality" is now a pervasive
paradigm in Western scholarship throughout
diverse academic disciplines. Importantly, such
paradigms that transcend either/or constructions
are pertinent given Quantum superposition theory
and the models of light as simultaneous wave-
particle constructions that we determine through
the intent of our subjectivity.

Traditions of monism according to premier

contemporary discourse invested in such works as
McEvilley (2002) for example where it should be
stated the absence of the term "nondual" and its
inflections are conspicuous. Well it has been
employed in relation to the Upanishads and
Advaita Vedanta but not elsewhere. Maybe, this is
to be lauded. That is yet to be determined though
discourse analysis. I searched in the parts of the
texts that are discoverable in Google Books and
you may do so as well. Monism is to be found or
even more adroitly, we now perceive its traces in
ancient Egypt, ancient Persia and ancient India; in
the Classical traditions of ancient Greece and
ancient Rome; in several major world religious
traditions; and indigenous traditions such as the
Navajo; in a number of philosophers such as
Martin Buber, Hans-Georg Gadamer[12] and
Jacques Derrida[13], and various mystics within
orthodox and heterodox traditions or arising
outside of any tradition, amongst others.

Michaelson (2009: p.130) writes:

 "Conceptions of nonduality evolve
historically."[14]
Present "darling" of the "Academy"? So many
"spiritual" books, teachers, traditions and texts tout
"nondual" of late. I venture it is often ungrounded,
unspecified and rarely made clear exactly what is
nondual. Academy? Those who can spell and in
whom are invested prestige, a prestige attributed.
Is such prestige well founded and sound? We each
have to determine that for ourselves.

Why is the paradigm of nonduality so valuable?

Well said simply, it is very difficult with certainty to
determine where any entity ends and where any
entity is or where any entity begins or even to
define what an entity is. Defining anything is
problematic in truth. Do you end at your skin? At
your range of sight? At your range of hearing? At
your range of experience? At your range of
knowledge? At your social-interactions? At your
last breath? At the last beating of your heart?
Where do we begin in the sense of the personal
'entity'? At the union of zygotes? At our first
breath? At our first heartbeat? At birth? When your
eyes first focus? Contemplate it. Do we begin with
the origins of DNA? The origins of the Universe?
When contemplating the nature of your perception
as you are aware of it be aware of notions such as
qualia? What is the universal if any in an entity
such as a dragonfly perceived by a human as
different to a dragonfly perceived by a canine as
different to a dragonfly perceived by a bird?
Unpacking qualia, colour, in the last or final
analysis is determined by subject yes? Not by
object or atmosphere nor by refraction of light and
this is just one example. The subjectivity
interpenetrates and informs the perception event,
the cognition event of that perception event, and
then the attribution of meaning to the said wave of
embedded processes. Maybe there are no events
but a seamlessness? It is counter-intuitive, but it
may be affirmed with certainty *chuckle* that the
subject and the object are not distinct.

A note on sanctity and profanity, a

fun profundity
Since early youth I have been a person (and we
have already established the problematic notions
of persons and entities) who goes into altered
states of consciousness with minimal cue. As a
child I called it phasing. I went into such a state
when I wrote the first version of the Trance article
on Wikipedia which I created. The content
emerged from me spontaneously as the fruit of a
lifetime of research and endeavour. I pray that it
will be appropriately cited in the years that come.
This phasing is not necessarily day-dreaming,
there is no fancy. There is just union. One of my
favorites as a child was gnat-vision where I would
be entranced by the Darśana of the pulsing
chaotic-order of a sphere-swarm of gnats. I also
have been unable to be hypnotized in the "formal"
sense though my Mother by birth but not by quality
tried and tried. What has that got to do with
anything? I am not going to explain everything. I
affirm with no prejudice and with no fear that I am
as holy and as profane as any other human being
that has ever graced our world in the full history
of this gracious Blue Planet Earth. That said, my
style of profanity though wanton and sensual has
never been evil. Sensuality is a source and
wellspring of spiritual power. Indeed, a fun
profundity. This comely import will be cumulatively
nailed and nailed with an even and decided
precision as a matter of course in the relentless
ebb and flow of interpenetrative, embedded
discourse. There is a folk saying within the
International Dzogchen Community that a
Dzogchenpa's realization is determined by the
number of sexual contacts/partners they have
accrued in their life-path. This is amplified with the
fecund Nath (where the end phoneme is an
aspirated T as there is no "th" sound as in English
"path" within the Sanskrit garland of phonemes)
and the ancient traditions of the Avadhaut. Let us
name the demon of puritanical nay
puratyRRRanical tyranny exactly that. Forget what
you may have read or have heard, holiness in all its
evocations in ancient Mother India has never been
the sole domain of the bodies-sexed-male, that is if
we qualify the Vedic Agnihotra and Purohit
Brahmanical rites, but throughout the manifold
diversity for the most part our blessed women and
shining third-gender were evident in the field of
sacred play. Sanyassin were of all genders and
their attributed continence qua celibacy is of
recent construction and not universal in the
manifold Sanyassin traditions. That said, even in
the ancient Indian tradition sanctity was not the
sole domain of any particular aspect of the
Varnashram Dharma or without. "Nath", as
different to the Sampradaya, is simply a Sanskrit
term for a "master" of multiple spiritual traditions.
Something curious happens when you are a
master of multiple traditions. What do you intuit
that may be? Many of the ancient Avadhaut texts
have not even entered English discourse. Why?
Prudish scholars etic and emic and they have been
lost to the archives of history. This will change.
Avadhaut is the plural for Avadhut. The wonders of
nondual praxis!

A Swarm Of Gnats
 Many thousand glittering motes
Crowd forward greedily together
In trembling circles.
Extravagantly carousing away
For a whole hour rapidly vanishing,
They rave, delirious, a shrill whir,
Shivering with joy against death.
While kingdoms, sunk into ruin,
Whose thrones, heavy with gold, instantly
scattered
Into night and legend, without leaving a trace,
Have never known so fierce a dancing.

Hermann Hesse as rendered in English from the

German by James Wright[15]

Etymology and an introduction on

the fly
I have been unable to source the first attested
usage of "nondualism", "nonduality" and "nondual".
They may as yet be undocumented. But I hold that
they are revisionist terms that have entered the
English language from literal English renderings of
"advaita" (Sanskrit: nondual) subsequent to the
first wave of English translations of the
Upanishads commencing with the work of Müller
(1823 – 1900), in the monumental Sacred Books of
the East (1879) which he edited, wherein "advaita"
was rendered as "Monism" under influence of the
then prevailing discourse of the Classical Tradition
of the Ancient Greeks commencing with the
"monism" of such as Thales (624 – c. 546 BCE)
and Heraclitus (c. 535–c. 475 BCE). Muller and
many of the other learned and lettered of those
times were versed in many languages and Greek
and Latin were mandatory to be considered
"cultured" and "finished". I have never read any of
my forebears state that Indian literature, wisdom
and philosophy, its very "memes", entered English
discourse by way of the lens of the Classical
Tradition and the cultural mores of the Victorian
society then prevalent. But this is being stated by
me clearly and stated here. Hence, the necessity of
revisionism. Whether stated clearly or
documented, this has been happening constantly.
Knowledges and disciplines constantly
interpenetrate and redefine and mutually inform
and qualify. This complexity is now happening at a
rate neverbeforeseen by our Humankind through
facility of the Internet and the dawn of open
discourse as accessible discourse. Finally, the
manifold discourses are being made available to
the general populace most of which are not
interested or even aware that they are becoming
available. Traditionally, by whom was information
mediated? Contemplate that. Contemplate
agendas and embedded values. The "Orient" and
its perceived cultural tokens were considered
wealthy and therefore prestigious. Note, the unholy
constructions of the Other which the discourse of
nondualism nails as unfounded. I will talk on the
discourse of prestige later. I am writing
conversationally. I venture it is more intelligible to
most of my potential audience to employ such a
voice and register. I mention discourse often don't
I? I will explain the value of discourse analysis very
soon.

Knowledge as part of the human condition is

always grafted upon knowledge already evident.
Study the history and mechanism of human
metaphorical construction and my point will be
somewhat clear. The human brain is made in such
a way, that is in the way that we construct
metaphors ~ an ancient foundation upon which
have been established annexations. We construct
as we are constructed. Curious, yes?
My conjecture upon "nondual" and its inflections
may or may not be correct, but it is better than any
source I have yet encountered. That is saying
something. We have to build knowledge
somewhere and I have declared the foundations
unsure. This entails a very important point,
knowledge is never factual. What we call facts are
arbitary units of meaning founded upon other units
of meaning. In truth facts are very unstable and
this is clearly evident when reading a textbook in
any discipline of over 100 years ago. The first
usage of the terms are yet to be attested. It is
highly probable that the English term "nondual"
was also informed by early translations of the
Upanishads in Western languages other than
English from 1775. The term "nondualism" and the
term "advaita" from which it originates are
polyvalent terms. The English word's etymology is
the Latin duo meaning "two" prefixed with "non-"
meaning "not".

Language is functional and creative, purposeful.

There are no true synonyms in any natural
language. If you are unsure what that means
contemplate it. I tender there is sound wisdom in
that point, sage. "Nondual" is neither especially
aesthetic nor creative. That is clearly evident yes?
Hence, I declare it to be functional. New terms
enter a language for many reasons; for example,
technological change and cultural appropriation
and necessity, amongst others. New terms are
often memes that are valuable such as loan words.
I venture why would the English language have
even had the construction or necessity for the term
"nondual" when there are so many other attested,
established, beautiful terms already in the
historical lexicon. Neither "nondual" nor its
derivatives are available in my Shorter Oxford on
Historical Principles; hence, they are new words. I
love a sound point of entry.

What is nondual exactly?

Pritscher (2001: p.16) attributes a salient view on
nondual realization to Loy (b.1947), an author of a
work on comparative philosophy of nondual
theologies i.e. Loy (1988)[16]:

"According to David Loy, when you

realize that the nature of your mind and
the [U]niverse are nondual, you are
enlightened."[17]
The experience of a human being's outer world,
that is the sum and suite of experience perceived
'outside' their body with the five senses informs
ones interiority, one's mind. That said, similarly
within the imaginal and cognitive realm of mind
when we conjure or envision a visionary or
imaginal experience with eyes shut and ears
sealed to external stimuli, we may still employ all
five senses, e.g. we remember or imagine an event
that entails the five senses through the faculty of
our mind. According to our faculty for example, we
hear and perceive the imaginal as a 'real'
experience in mind. Our mind doesn't discriminate
either between an internal or external event: we
salivate the same if we imagine a delicious meal
as if we perceive one that is not imaginary.
Interiority of thought and exteriority of thought in
relation to the projection and reach of the sensory
apparatus are conventions that each human being
has by and large been calibrating since they first
began to walk, see, touch, hear and taste/smell.
The calibration becomes a living convention and
we forget, never know or denigrate this knowledge
and its wisdom and value. A wonderful aside is
taste and smell, they are not different senses but
by convention in English we construct them as
different sensory domains.

In reprise, one's interiority consciousness one's

subjectivity is a reciprocity with that which is
exterior to our imaginal realm, the ontological
separation of interior and exterior though
counterintuitive is an illusion of the convention of
our body-senses-mind calibrated or embodied
experience within the bodymind system. Our
interiority structures the interpretation of our
experience. Our exterior socialization and
experience in the world colour our interiority. Our
consciousness events are determined by our
experience of the world, coloured and flavoured by
our cognitive propensity and sensory facility. How
similar is the cognitive propensity and sensory
facility of the Human?
The Mind and memory as a reservoir for objects of
experience and reflection upon living embodied
experience is our Universe, that is we have bodily
calibrated conventions that are mental constructs,
formations or ideations, that are qualified and
constituted by subtle names and formative
patterns. The Sanskritic tradition knows these as
'names-and-form' (namarupa). For the subjective
human, our respective Universe is the Mind: in the
most broadest denotation Mind and Universe
mutually evoke and qualify. The Universe denotes
the totality of the external world that may never be
experienced in sum, an unknowable and an
indefinable. Defining any object in a subjective or
cavalier attempt at objective view is fraught with
insurmountable obstruction. Defining anything
definitively is futile. This is counter-intuitive as well
but contemplate it. Where does something begin
and end, what is its context what are its processes
what is universal about it independent of our
experience. An awareness of such complexity and
unknowability and undefinability may truly awaken
a person who has lost their sense of awe in their
lived experience. The world is alive with mystery
wherever we look but we close mystery by
explaining it away, often very unsuccessfully.

Our Universe is our experience and knowledge of

it. Therefore, in no uncertain terms Mind and
Universe thoroughly interpenetrate. Interpenetrate
is a particularly Chinese flavoured nondual
language. This interior-exterior imagination-
actuality isn't some metaphysical hocus-pocus
some wordplay with no value or referent in the
world: make no mistake. Is it possible to have an
interior thought of something that has not been
established from the building blocks of external
experience? If I change my understanding of a
concept, that change might not necessarily change
the materiality the physical fabric of my World or
of THE World as such but it changes my response,
interpretation, knowledge and value of that
materiality and physicality. Due to our subjectivity
if we change our perception of our experience, our
experience changes necessarily. What we
understand as material and physical substance is
problematic from the perspective of Human
consciousness, as our experience is fundamentally
subjective. Our subjectivity is the great qualifier of
all our experiences 'in' the World. Where the 'in'
really happens in the mind. This nonduality of the
perceiver and perceived of that which is being
apprehended by the apprehending sentient being
is key to many nondual traditions and it is through
this nonduality that other nondualities are
mediated. Indeed, it may be due to the very nature
of the nonduality of perceiver-perceived that all
other types of nondualities in our experience of the
World are evident.

Loy (1988: p.3) contrasts his view of the historicity

of nonduality in some of its evocations in the
experience of the peoples of The East and The
West as follows:

"...[the seed of nonduality] however often

sown, has never found fertile soil [in the
West], because it has been too
antithetical to those other vigorous
sprouts that have grown into modern
science and technology. In the Eastern
tradition...we encounter a different
situation. There the seeds of seer-seen
nonduality not only sprouted but
matured into a variety (some might say
a jungle) of impressive philosophical
 species. By no means do all these
[Eastern] systems assert the nonduality
of subject and object, but it is significant
that three which do - Buddhism, Vedanta
and Taoism - have probably been the
most influential."[18]
Nelson (1951: p.51-52) cites Radhakrishnan's The
Principal Upanishads (1953) where Radhakrishnan
renders a passage of the Bṛhadāraṇyaka Upaniṣad
(verse 1.4.16) which demonstrates a theme that
one becomes transpersonally identified with, or
nondual to, or develops qualities associated with
that to which one is engaged, worships or holds
holy and though it is translated with a male
pronominal it may be understood as not being
gender-specific:

"Now this self, verily, is the world of all

beings. In so far as he makes offerings
and sacrifices, he becomes the world of
the gods. In so far as he learns (the
Vedas), he becomes the world of the
seers. In so far as he offers libations to
the fathers and desires offspring, he
becomes the world of the fathers. In so
far as he gives shelter and food to men,
he becomes the world of men. In so far
as he gives grass and water to the
animals, he becomes the world of
animals. In so far as beasts and birds,
even to the ants find a living in his
houses he becomes their world. Verily, as
one wishes non-injury for his own world,
so all beings with non-injury for him
who has this knowledge. This, indeed, is
known and well investigated."[19]
Transpersonal psychology
Theriault (2005) in a thesis explores comparative
non-dual experience and the psycho-spiritual
mechanisms that bring the awareness about.[20]
Lewis (2007) in her thesis explores a number of
specific women's experiences on their journey to
wholeness and healthfulness in the nondual path
of Tantra post-sexual trauma and identifies
common themes.[21]

Nondualism versus monism

The English usage of the term "monism" is first
attested in the work of Wolff (1679 - 1754) as
relates Hegeler (2009: p.165):

The terms monism and dualism are not

yet two centuries old; the former was
invented by Christian Wolff as a contrast
to- the latter, which, according to
 Eucken, appears first in Thomas Hyde's
book "Historia Religionis Veterum
Persarum," 170o, as a designation of
Zoroaster's religion. In the same sense,
dualism is used by Bayle and Leibnitz.
But Wolff applies the term generally to
any theory that reduces existence to two
independent substances, while monism
to him is that doctrine which takes the
unity of existence for granted. Wolff
rejects monism and classes himself
among the dualists.[22]
So it is useful to note that the construct of the
term "monism" was established at its outset in a
relationship of mutual exclusion with
Zoroastrianism which was in turn understood as
an example of "dualism".
 The Greek language has two words for
"one": hen and monos. Hen is the
numerical "one" that precedes two,
three, and so on; monos means one
alone, unique, or the only one, as in the
term "monotheism."[23]
The philosophical concept of monism is similar to
nondualism. Indeed, the terms are used as
congruent by many scholars. Some forms of
monism hold that all phenomena are actually of
the same substance, Substance Monism, where
the substance is the substratum. Other forms of
monism including Attributive Monism and Idealism
are similar and sometimes overlapping concepts
to some nondualisms. Nondualism proper holds
that different phenomena are inseparable or that
there is no hard demarcation separating them in
the final analysis, but not that they are the same or
identifiable. The distinction between these two
types of views is considered critical in Zen,
Madhyamika and Dzogchen, all of which are
nondualisms proper. Some later philosophical
approaches also attempt to undermine traditional
dichotomies, with the view they are fundamentally
invalid or inaccurate. For example, one typical form
of deconstruction is the critique of binary
oppositions within a text while problematization
questions the context or situation in which
concepts such as dualisms occur.

Daniélou (1907 – 1994) opines that "nondualism"

is "dangerous" as it "rests" on "monism":

"The term "nondualism" has proved, in

many instances, to be a dangerous one,
since it can easily be thought to rest on a
monistic concept. The Hindu
philosophical schools which made an
 extensive use of this term opened the
way for religious monism, which is
always linked with a "humanism" that
makes of man the center of the universe
and of "god" the projection of the human
ego into the cosmic sphere. Monism
sporadically appears in Hinduism as an
attempt to give a theological
interpretation to the theory of the
substrata.... Nondualism was, however,
to remain a conception of philosophers.
It never reached the field of common
religion."[24]
Though I can't speak for Daniélou and say
definitively why this is "dangerous". I understand
this argument would be the position of absolute
Dualists, for example Madhvacharya (1238-1317),
who are reputed to have held an inseparable
distinction between a supreme creator and the
created, and would find monism qua advaita
abhorrent. My personal view of duality and
nonduality as a nondual system and mutually
iterating is informed by Ramanuja (1017 – 1137)
as not only is it the most practical way of being in
the World but also is commensurate with my living
experience and realization. I hold that pure Advaita
is perceiving from the Absolute Truth whereas pure
Dualism is perceiving from the Relative Truth.
None are right nor wrong if their heart is filled with
love as they can abide in Mystery. I don't
necessarily embrace all the bells and whistles of
any of these traditions as theology does not stay
fixed in time. I should also state here that my direct
experience of Absolute Truth is that which
partakes of Dipolar theism and this is the rationale
why we all incarnate so that the unmoving is
moved through us. My understanding of "Dipolar
theism" is that deity is the nonduality of Being-and-
Becoming. "Us" is to be understood as any not in
the position of the Absolute. That said another
way, the manifold iterate the unmanifest; the
unmoving enjoys the becoming of the play of
diversity. There is a reciprocity between the Two
Truths.

Macranthropic Monism

McEvilley defines and discusses Greek/Latin

Macranthropos and Greek Pantheos as related
conceptions. Macranthropos is a contraction of
the Greek and Latin prefix "macro-" meaning "large"
and "inclusive" and the Ancient Greek "anthrōpos"
or "ἄνθρωπος" meaning “man, woman, human
being”). Pantheos is a contaction of Ancient Greek
"πᾶν" or "pan" meaning "all" and Ancient Greek
"θεός" or "theos" meaning "deity, a god, a goddess,
God". Pan is also the fecund Ancient Greek deity of
Nature and it is from the construction Pantheos
that English owes the term Pantheism. McEvilley
constructs an adjectival declension of
"macranthropos" as "macranthropic" and employs
it to qualify monism. The first attested usage I
could find on the Internet for a declension of
"Macranthropos" was "Macranthropy" in the
revised and enlarged Bollinger edition(1964:
p.408), an English rendering by Willard R. Trask of
Eliade's (1951)[25] seminal work from the French
and it is contextualized thus:

"The homologizations between the

human body and the cosmos, of course,
go beyond the shamanic experience
proper, but we see that both the vrātya
and the muni acquire macranthropy
during an ecstatic trance."[26]
To extrapolate further, Macranthropos is an
inclusive anthropomorphism of all-that-is (and the
is-not in the sense of space-as-container) as a
"Cosmic Person" whereas Pantheos doesn't
necessarily though may anthroporphize the totality
of all-that-is (and the is-not in the sense of space-
as-container), but this totality is understood as a
unitive deity that may be intuited as being without
human attributes and this abstraction is important.
This is-not aspect as a compliment of all-that-is is
implied in a conception of totality but is rarely
explicitly stated; making this explicit clarifies the
possibility of a substantive conception or material
bias. This all-that-is & is-not substance as unity is
the monad, the very stuff of "Substance Monism"
(which includes non-stuff) which may be further
abstracted or qualified with attributes according to
human conception. In context, both
Macranthropos and Pantheos are understood as
the all inclusive deity. Pantheos with its makeup of
"theos" denotes that it is worshipful and worthy of
veneration which Macranthropos does not
necessarily entail in its etymology.

It should also be stated that personification

doesn't necessarily imply anthropomorphism (but
may): it is in this rarefied denotation that Pantheos
may be a personification but not an
anthropomorphism. Some may start and make
exception at this distinction and proffer how can
there be personality without human
characteristics? This is in part salient but also
ignorant of the human capacity for metaphorical
extension. Can we conceive of a possible world
where personality is an attribute of the non-
human? Yes, it is not a significant challenge.
Indeed, it is a stock narrative device and ancient
storytelling technique employed in Allegory. It may
be conjectured that Humanity through its humane
faculty its empathy does indeed perceive
personality or attribute personality to the non-
human and this may be a natural psychological
attribution if not vain fancy. But this may also be
understood as an experience or perception not as
attribution; hence taking place prior to conception
or the birth or forming of concepts, indeed the
subtle cognition of an experience or intuition given
form in language or other signification such as
iconography by way of the function of
metaphorical extension.

Substance Monism or Material Monism

Substance Monism stated simply where the type

of monism posited is that all that is and is not
(which is understood to denote a complete set of
possibility and actuality) is fundamentally the
same stuff or non-stuff, the substrate.
Material monism is a Presocratic belief which
provides an explanation of the physical world by
saying that all of the world's objects are composed
of a single element. Among the material monists
were the three Milesian philosophers: Thales, who
believed that everything was composed of water;
Anaximander, who believed it was apeiron; and
Anaximenes, who believed it was air.

Thales

Thales

Thales of Miletus (Ancient Greek: Θαλῆς) (circa

624-546 BCE) was a pre-Socratic Greek
philosopher from Miletus in Asia Minor, and one of
the Seven Sages of Greece. Many, most notably
Aristotle, regard him as the first philosopher of the
Classical Hellenic tradition.[27] According to
Bertrand Russell, "Western philosophy begins with
Thales."[28] Thales attempted to explain natural
phenomena without recourse to mythology and
mythological thinking and was formative in this
influence. Almost all of the other pre-Socratic
philosophers follow the lead of Thales in this
endeavour to proffer an explanation of ultimate
substance, change, and the existence of the World
-- without recourse to mythology and mythological
thinking. Those philosophers were also influential,
and eventually Thales' rejection of mythological
explanations became an essential tenet for the
scientific revolution. Thales was also the first to
define general principles and set forth hypotheses,
and as a result has been given the nomenclature
the "Father of Science".[29][30]
Anaximander

From Wikipedia and needs to be rewritten:

The apeiron is central to the

cosmological theory created by
Anaximander in the 6th century BC.
Anaximander's work is mostly lost.
From the few existing fragments, we
learn that he believed the beginning or
first principle (arche) is an endless,
indefinite mass (apeiron), subject to
neither old age nor decay, which
perpetually yields fresh materials from
which everything which we can perceive
is derived.[31] Apeiron generated the
opposites, hot-cold, wet-dry etc., which
acted on the creation of the world.
Everything is generated from apeiron
 and then it is destroyed there according
to necessity.[32] He believed that infinite
worlds are generated from apeiron and
then they are destroyed there again.[33]
Attributive Monism

Nondualism versus solipsism

I
Know you appear
Vivid at my side,
Denying you sprang out of my head,
Claiming you feel
Love fiery enough to prove flesh real,
Though it's quite clear
All you beauty, all your wit, is a gift, my dear,
From me.
~extract of Sylvia Plath's 'Soliloquy of the
Solipsist' (http://www.angelfire.com/tn/plath/soli
loquy.html)
Nondualism superficially resembles solipsism, but
from a nondual perspective solipsism mistakenly
fails to consider subjectivity itself. Upon careful
examination of the referent of "I," i.e. one's status
as a separate observer of the perceptual field, one
finds that one must be in as much doubt about it,
too, as solipsists are about the existence of other
minds and the rest of "the external world." (One
way to see this is to consider that, due to the
conundrum posed by one's own subjectivity
becoming a perceptual object to itself, there is no
way to validate one's "self-existence" except
through the eyes of others—the independent
existence of which is already solipsistically
suspect!) Nondualism ultimately suggests that the
referent of "I" is in fact an artificial construct
(merely the border separating "inner" from "outer,"
in a sense), the transcendence of which
constitutes enlightenment.
Metaphors for nondualisms
"Buddhism has refined various methods
to observe consciousness from the first
person perspective for two thousand
years. Therefore it is meaningful to bring
the explanation models of Tibetan
Buddhism into a cross cultural
dialogue."[34]
Jewel Net of Indra, Avatamsaka Sutra
The World Text, Avatamsaka Sutra NB: Northrop
Frye
Blind men and an elephant
Eclipse[35]
Hermaphrodite, e.g. Ardhanārīśvara
Mirror and reflections, as a metaphor for the
continuum of the subject-object in the mirror-the-
 mind and the interiority of perception and its
illusion of projected exteriority
Great Rite
Sacred marriage
Marriage
Sexual union, as well as orgasm
Water-and-wave, Awakening of Mahayana Faith
Nonduality of rays-of-the-sun or sunrays from the
Sun, Lankavatara Sutra
A lamp that self-illuminates as it illumines, for
apperception or reflexive awareness
A lamp and its light, Platform Sutra a metaphor
for Essence-Function where Essence is lamp and
Function is light[36]

Simulacra and Simulation

Baudrillard (1929 – 2007) Simulacres et Simulation
(1985) seminal work in the French was rendered
into English by Glaser as Simulacra and Simulation
(1996) & an Internet copy may be viewed at Scribd
Glaser's translation dated 1996 (https://www.scrib
d.com/doc/36147060/Jean-Baudrillard-Simulacra-
Simulation) . It is through his work that
Simulacrum takes on a different meaning and
especially that used in iconography by Beer (1999)
which is important. This is very thematic as it links
with representationalism and facticity. Facticity is
the unknowable first of which the simulacrum is
facsimile without original: that holy grail objective
truth that the subjective never accesses, except as
fabled by some nondual traditions by 'direct
perception' (S: pratyakṣa) through divine grace. It
should be stated here that there are different types
of direct perception and this will be discussed as
this is key to some aspect of nondual experience. I
want to mention phantasmagoria and sky-flowers
here and the City of Gandharvas and Tulpa and the
famous analogies of the Buddhadharma....
Beer (1999: p.11) employs the term 'simulacrum' to
denote the formation of a sign or iconographic
image whether iconic or aniconic in the landscape
or greater field of Thanka Art and Tantric Buddhist
iconography. For example, an iconographic
representation of a cloud formation sheltering a
deity in a thanka or covering the auspice of a
sacred mountain in the natural environment may
be discerned as a simulacrum of an 'auspicious
canopy' (Sanskrit: Chhatra) of the
Ashtamangala.[37] perceptions of religious imagery
in natural phenomena approaches a cultural
universal and may be proffered as evidence of the
natural creative spiritual engagement of the
experienced environment endemic to the human
psychology.

Shakyamuni employed ten traditional similes in

explanation of 'phenomena' (Sanskrit: dharmas)
these are known as the "Ten Similes of Illusory
Phenomena" (Wylie: shes-bya sgyu-ma'i dpe-bcu)
and these inform the import of Baudrillard's
"simulacrum":

The ten similes which illustrate the

illusory nature of all things are: illusion
(sgyu-ma), mirage (smig-rgyu), dream
(rmi-lam), reflected image (gzugz-
brnyan), a celestial city (dzi-za'i grong-
khyer), echo (brag-ca), reflection of the
moon in water (chu-zla), bubble of water
(chu-bur), optical illusion (mig-yor), and
an intangible emanation (sprul-pa).[38]
Sumer

Ningishzida
 The Electronic Text Corpus of Sumerian
Literature (http://etcsl.orinst.ox.ac.uk/)
http://www.sacred-
texts.com/ane/sum/index.htm

Enuma Elish

i have sourced the cuneiform and the

transcription except neither of them are in
unicode unfortunately...
http://books.google.com.au/books?
id=xSyxDEGcAvcC&lpg=PA4&ots=F1jWKQ9Y2b&
dq=enuma%20elish%20tablet%204&pg=PA5#v=o
nepage&q&f=false

Egypt

"What difference is there, then, between God and

primigenial chaos?"
Umberto Eco, The Name of the Rose
Egyptian iconography and art is mesmerizing isn't
it? There is a unique quality to the visual
experience of it that is capturing and defining but
difficult to pinpoint. Egypt iconographic
representationalism is patently different to other
forms of human art and cultures and is particularly
recognisable in its depiction of the human form,
amongst other stock representations such as
feathers and papyrus-reeds, etc. In general in the
ancient Egyptian visual depiction of the human
form there is a multidimentional collapse of
perspectives. To contemporary understanding post
Renaissance Europe informed by the
representations of the human form in the Classical
period of Greece and Rome, Ancient Egyptians had
a particular sense of perspective of the human
form. As a peoples they were magnificent
engineers, with feats that persist in baffling our
contemporary construction methodologies but a
contemporary school child of primary school age
with a particular flourish and artistic skill may
represent perspective and dimensionality in visual
representations with more apparent sophistication
that these great ancient engineers. There is a
progression of the general status quo of aptitude
of the Human yes?

The Egyptians ingeniously represented

multidimensionality in a two-dimensional medium.
A stepping stone of visual and representationalism
problem-solving. Looking at the depictions of
Egyptian numinous beings, we see both their
shoulders and torso as though from a direct
encounter, stated differently, that is a front-on view
dimensionally collapsed upon legs and lower body
as well as face in dimensional profile. Human
perception and ability to represent that visual
experience is constantly evolving. Visual
representation is a metaphor for the development
and iteration of the Human. We are a race in
progress. The theology of the Human and their
experience of Divinity and that which is Numinous
is similarly a work in progress.

Nonduality as a theological paradigm has become

pervasive thoughout nominally non-theological
dimensions. But from a nondual worldview all that
is in and of the world ever-qualifies and mutually
informs as we as a species refine our appreciation
of manifold interconnectivities and subtle
relationships of our lived experience. I don't really
have any sense of historicity or progression with
Ancient Egypt and its relationship with other
cultures of the Ancient Near East. I am not an
expert in anything in particular and have no special
knowledges, this is just a play in the experience of
the Human and my reflection upon matters of
interest to me. If it is of value to someone, that is a
miracle in and of itself.
The rationale for evoking the experience of Egypt
in the evolution of the experience of the Human
and our theology I hope will be intuitively grasped
by my audience. I will hint at it henceforth: the
primordial waters 'mythologem' to employ a term
introduced into English by Kerényi (1897 – 1973) is
salient. This primordial waters motif is the
mythological root of human mythological
imagination that through the process of
abstraction and metaphorical extension was
reduced, distilled or refined to the concept of a
'material monism'.

Neith depicted with Egyptian

goad in her right hand
McEvilley identifies the Hymn of Amun-Ra (http://w
ww.sacred-texts.com/pag/ppr/ppr16.htm) as the
first documented origin of the idea of monism.
Now I don't know whether this Hymn of Amon-Ra
is at Hibis Temple definitively or even whether it is
the first documented example of monism. No, the
metalink above is not necessarily the Hymn of
Amon-Ra cited by McEvilley. In context, the Hymn
to which McEvilley makes reference is cited drawn
from Pritchard (1909 – 1997) in ANET (1955:
pp.365-367) which in context appears to be drawn
from the great temple of Karnak but this is open as
the context is ambiguous. There is a large Precinct
of Amun-Re at Karnak but it is yet to be determined
if the Hymn to which McEvilley makes reference is
from Karnak or Khageh Oasis. This will require
further direct investigation of ANET. The Egyptian
texts in ANET were rendered in English from
Hieroglyphics by Wilson (1899 - 1976) and not by
Pritchard, but McEvilley did not give direct credit.

Hibis Temple in Khargeh Oasis preserves the

longest monumental hymns to Amun-Re ever
carved in hieroglyphs. These religious texts,
inscribed during the reign of Darius I, drew upon a
large variety of New Kingdom sources, and later
they served as sources for the Graeco-Roman
hymns at Esna Temple. As such, the hymns to
Amun-Re from Hibis are excellently suited for
studying Egyptian theology during the Persian
Period, on the eve of the supposed "new theology"
created by the Graeco-Roman priesthood.[39]

Why do I feel I need to include Amun-Re? Well

Amun may be understood as the archetypal origin
of the motif of Nirguna Brahman or Dharmakaya
and Ra as the archetypal origin of the motif of
Saguna Brahman and Sambhogakaya. This is in
the typological and generic sense of first
documented auspice for this dichotomy of sacred
thought. I am not saying that they directly
influenced each other. But for any scholar to argue
that pervasion of influence is not a possibility
would not only be unsound but untenable.

Nun

The Ancient Egyptians envisaged the oceanic

abyss of the "Nun" ("The Inert One") as enveloping
a sphere in which life is encapsulated, representing
the deepest mystery of their cosmogony.[40] In
Ancient Egyptian creation accounts the original
mound of land issues forth from the primordial
waters of the Nun.[41] The Nun is the source of all
that appears in a differentiated world,
encompassing all aspects of divine and earthly
existence. In the Ennead cosmogony Nun is
perceived as transcendent at the point of creation
alongside Atum the creator god.[42] In Egyptian
mythology, Nu ("Watery One") or Nun ("The Inert
One") is also the deification of the primordial
watery abyss. In the Ogdoad cosmogony, the name
nu means "abyss". Nu was shown usually as male
but also had aspects that could be represented as
female or male. Naunet (also spelt Nunet) is the
female aspect, which is the name Nu with a female
gender ending. The male aspect, Nun, is written
with a male gender ending. As with the primordial
concepts of the Ogdoad, Nu's male aspect was
depicted as a frog, or a frog-headed man. In
Ancient Egyptian iconography, Nun also appears
as a bearded man, with blue-green skin,
representing water. Naunet is represented as a
snake or snake-headed woman. The consort of
Nun was sometimes understood to be Neith. Neith
had a more rich and divergent attribution and
iconography than Nun, but also shared in the
personification of the primordial waters originating
in the Ogdoad theology, in this capacity Neith like
Nun had no gender.

Beauford excursion to secure ANET texts as they

are not available on the Internet.

Akkadian Empire

A map of c2300 BCE locating

Akkad and Egypt visually,
unfortunately legend does
not identify rationale for
colour-usage.

I didn't even know there was such an empire! It is

included as two terms from the Akkadian language
were identified by McEvilley as being in the Rig
Veda and one of them is regarding "primordial
waters". I don't really have any sense of historicity
or progression or relationship of the Akkadian
Empire with Egypt as yet... but that will come. I
don't yet know how the Akkadian terms temporally
related to the Egyptian iconography and
hieroglyphics and the greater Ancient Near Eastern
religion's archetypal mythos of the "primordial
waters". Now this is all just disembodied unless I
affirm that on Earth life is understood by Science
as originating in cellular form in water so this may
be a profound intuition of our ancient kin that we
have vindicated. Ancestral memory? Cellular
memory? Cellular memory unlike genetic memory
has received rather fanciful treatment in fiction
and sensationalist media but is also a useful
concept as evidenced through its citation in a
recent reputable work on the science of memory
(2007).[43] Or just a bloody good guess? Humans
are mostly salt water, so we just adapted to
carrying the primordial waters with us upon land.
This isn't really so far flung when we remember
that in general the Human genome bifurcation that
makes a human unique is structured that certain
chromosomes from the mother are matrilineal and
certain chromosome from the father are patrilineal
and both lineages go right back to the first
progenitors. The most popular Human ancestry
tests are Y chromosome (Y-DNA) testing and
mitochondrial DNA (mtDNA) testing which
ascertains direct-line paternal and maternal
ancestry, to the Y-chromosomal Adam and
Mitochondrial Eve, respectively. Refer The Seven
Daughters of Eve (2001). I make this divergence as
an aside to affirm a magnificent aspect of human
genetics that appears was intuited by the Ancient
Near East creation myths and it is poignant to
remind the reader and myself that we carry ancient
code directly in our genetic constitution.

The following is extracted from the Wikipedia

article verbatim and needs to be rewritten and
specified: The Akkadian Empire (2334 to 2083
BCE) was an empire centered in the city of Akkad
(Sumerian: Agade , Arabic: ‫أكد‬, Assyrian: ‫ ܵܐ ܟܵܟ ܐܕ‬,
Hittite (http://www.premiumwanadoo.com/cuneifo
rm.languages/en_ecriture.htm) KUR A.GA.DÈKI
"land of Akkad"; Biblical Accad) and its surrounding
region (Akkadian URU Akkad KI)[44] in Ancient
Iraq,[45][46] (Mesopotamia). The Akkadian state was
the predecessor of the ethnic Akkadian states of
Babylonia and Assyria; formed following centuries
of Akkadian cultural synergy with Sumerians, it
reached the height of its power between the 24th
and 22nd centuries BC following the conquests of
king Sargon of Akkad, and is sometimes regarded
as the first manifestation of an empire in
history.[47]

Nondual awareness
There are different types of nondual awareness.
This is a playful gathering of some of them and
they will be thematically discussed and contrasted
in due course.

Trikālajña (http://books.google.com.au/books?id=
urkGraRPUmIC&lpg=PA63&ots=dCEzXlGZma&dq=
Trik%C4%81laj%C3%B1a&pg=PA63#v=onepage&q
&f=false) or "knower of the three times [past,
present and future]":

Chalcas the wise, the Grecian Priest and Guide,

That sacred Seer whose comprehensive View
The past, the present, and the future knew.
Pope's The Iliad of Homer

The 'knower of the three times' along with the

'knower of the three worlds' are epithets of many
saintly people and divinities, including Shakyamuni
and is also poetically attributed by Pope to
Chalcas, a sage and seer in his licentious creative
construction and poetic adaptation of Homer's
Illiad.
An English rendering of the Mahabharata relates
the story of Janaka:

"Mention is made of a verse sung (of old)

by Janaka who was freed from the pairs
of opposites, liberated from desire and
enjoyments, and observant of the
religion of Moksha. That verse runs
thus: 'My treasures are immense, yet I
have nothing! If again the whole of
Mithila were burnt and reduced to
ashes, nothing of mine will be burnt!' As
a person on the hill-top looketh down
upon men on the plain below, so he that
has got up on the top of the mansion of
knowledge, seeth people grieving for
things that do not call for grief. He,
however, that is of foolish
understanding, does not see this. He
who, casting his eyes on visible things,
really seeth them, is said to have eyes
and understanding. The faculty called
understanding is so called because of the
knowledge and comprehension it gives
of unknown and incomprehensible
things. He who is acquainted with the
words of persons that are learned, that
are of cleansed souls, and that have
attained to a state of Brahma, succeeds
in obtaining great honours. When one
seeth creatures of infinite diversity to be
all one and the same and to be but
diversified emanations from the same
essence, one is then said to have
attained Brahma."[48]
Craig, et.al. (1998: p.476) convey a 'stream of
consciousness' or 'mindstream' as a procession of
mote events of consciousness (C) with algebraic
notation C1, C2 and C3 thus to demonstrate the
immediacy of nondual awareness:

That nondual awareness is the only

possible self-awareness is defended by a
reductio argument. If a further
awareness C2, having C1 as content, is
required for self-awareness, then since
there would be no awareness of C2
without awareness C3, ad infinitum,
there could be no self-awareness, that is,
unless the self is to be understood as
limited to past awareness only. For self-
awareness to be an immediate
 awareness, self-awareness has to be
nondual.[49]
Nisargadatta (1897 – 1981) is reported by Powell
(1994, 2006: p.97) stating thus:

...When a stage is reached that one feels

deeply that whatever is being done is
happening and one has not got anything
to do with it, then it becomes such a
deep conviction that whatever is
happening is not happening really. And
that whatever seems to be happening is
also an illusion. That may be final. In
other words, totally apart from
whatever seems to be happening, when
one stops thinking that one is living, and
gets the feeling that one is being lived,
that whatever one is doing one is not
 doing but one is made to do, then that is
a sort of criterion.[50]

Dualism

Auden's poem September 1, 1939 written on the

date of its title covers many themes that I hold to
be dualistic: war, division, hate. For sin to function
is necessitated separation, compartmentalization
and duplicity. Dualism also isn't all negative and
malign, it is the way things appear but is not how
things are. Duality as different to Monism or the
'One' or the 'Singular' in practice is often a gloss for
Plurality, Variegatedness and Multiplicity. We tend
to perceive objects and we reify these which we
objectify from the position of our subjectivity. This
subject and object dichotomy is constructed in the
English language in grammar and is therefore
inherited from the languages that historically
influenced English. I question if this subject-object
dualism is really natural and a human cultural
universal but proffer that its origin is founded in
language. Any language that tends to have the
format of a Subject, Object Verb creates such a
distinction. As an aside 'action' (S: karman; T:las),
'agent' (S: kartṛ; T: byed pa po) and 'activity' (S:
kriyā; T: bya ba) entered Sanskritic philosophy from
Sanskrit Grammar (refer Williams, 1998, p.38 (htt
p://books.google.com.au/books?id=b742C2o4pSw
C&lpg=PP1&pg=PA38#v=onepage&q&f=false,)
ISBN 8120817141).

Dualism isn't the right place for this

threefoldness but it is also appropriate to be
mentioned here as well and then pointing to the
timelessness of ritual, for example. These
threefold Sanskrit terms are evident in this
article: The Mythico-Ritual Syntax of
 Omnipotence. By Lawrence, David Philosophy
East & West. V. 48:4 (1998.10) pp. 592-622 (htt
p://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/ew9531
4.htm)

Traditionally, Madhavacharya held a Dualist or

Dvaita position and we cannot really understand
the historicaly positions of Advaita and
Vishishtadvaita without a historical understanding
of the position of which he is an exemplar. In this
article as Monism and Dualism have become
considerably polyvalent and also to mean more as
the semantic field of Nondualism has expanded
though the exploration of this article. I will have to
meditate more on how to convey this. It conveys
all binaries or bifurcations that constitute the
discrete positions or possibilities within a universal
set, eg. Good and Evil. Is the binary of Good and
Evil culturally relative? Is it a characteristic of living
that Humans and other creatures with such facility
and are so positioned within the predation cycle,
that must use tooth, nail and knife and this
eclipses kiss, caress and spoon? That is
somewhat cheesy but I am going to leave it for
now. I have talked about Capitalism elsewhere.
The image of September 11 holds a certain
salience with the duality and the liberal-democratic
values enshrined by the Statue of Liberty which is
a representation of the goddess Liberty and
together this image is a powerful and complex
statement upon Liberal democracy. The proper
nomenclature for the Statue of Liberty is Liberty
Enlightening the World (French: la Liberté éclairant
le monde): I pose Liberty Enlightening the World?
The binary established is Liberal democracy
versus Terrorism, but they should be understood
as mutually conditioning and informing. Pointedly,
war as constructed opposition with requisite
tension in duality is a study in nonduality as it
progressively yields through victory and its
converse and the resolution of opposition and the
transformation it yields. The battle of war with its
interpenetration is a metaphor of nonduality, a very
model of flux.

Samkhya

James R Ballantyne

White (1998: p.17) identifies sources of Samkhya

or Indian dualism within the Rgvedic hymn
Puruṣasūkta (10.90) the title of which has been
rendered into English as 'Hymn of the Man' and in
the mythopoeic narrative of Prajāpati within the
Bṛhadāraṇyaka Upanishad:
 "This dualistic approach, which finds
early expression in the Rgvedic "Hymn
of the Man" (10.90), is restated time and
again in later texts, sometimes taking on
sexual valences (to describe a universe
in which all is ultimately two), such as in
a Bṛhadāraṇyaka Upanishad myth
which depicts Prajāpati as splitting into
male and female halves to incestuously
reintegrate "himself" through all
manner of human and animal forms.
This is the mythic foundation of
Sāṃkhya, literally the "enumerating"
philosophy, the earliest of the Indian
Philosophical systems."[51]
Encyclopædia Britannica Online Library Edition (May
2010) states that "Samkhya" is:
 "one of the six orthodox systems
(darshans) of Indian philosophy...
Samkhya adopts a consistent dualism of
the orders of matter (prakriti) and soul,
or self (purusha). The two are originally
separate, but in the course of evolution
purusha mistakenly identifies itself with
aspects of prakriti. Right knowledge
consists of the ability of purusha to
distinguish itself from prakriti."[52]
Samkhya qua doctrine may be traced to the older
Upanishads, the Samkha Darshanam attributed to
Kapila, the no longer extant Samkhya Sutra,
Sāṁkhya Kārikā and the Sāṁkhyapravacana Sūtra
amongst other primary resources. Samkhya qua
tenet system was subsequent to many of its
doctrines. Kapila, the legendary seer, is considered
the founder of the system of Samkhya. Samkhya
doctrines were formative for the later philosophies
of the Sanatana Dharma and the Dharmic
Traditions and World religions and philosophies
that have responded to them particularly non-dual
positions as is the import of this extended
dalliance. The Samkhya may be identified as
important for the general psycho-spiritual and
theological development of the Indian peoples and
as such important for global Systems Theology.
Textual support apart from the older Upanishads
and that which is attributed, associated or inspired
by Kapila is the Mahabharata (specifically the
Mokshadharma sections that is Book 12, Chapter
48 (or XLVIII) (http://www.sacred-texts.com/hin/m
bs/mbs12012.htm) and the Bhagavad Gita) and
the Samkhyakarika of Ishvarakrishna composed
prior to 500 CE.[53] Samkhya as a Dvaita or Dualist
system may be founded on the hard split between
Purusha and Prakriti. These are technical terms in
this tradition and we are going to need to identify
the understanding of them in this tradition as
different traditions understand their relationship
and even what they constitute very differently.
Samkhya is a dualistic philosophy and postulates
two eternal realities: Purusha, the witnessing
consciousness, and Prakriti, the root cause of the
material substance and the natural world,
composed of the three gunas. Purusha is often
glossed "Soul" and Prakriti is often glossed
"Nature". This additional conceptual overlay is
helpful but also in itself problematic.

The exact nature and constitution of the Puruṣa in

the Sāṃkhya philosophical view is important to
understand, Dasgupta (1992: p.239) holds that it is
without attributes but its nature is "cit" and
contrasts it usefully with both the general Jaina
understanding (in general Jīva, but Puruṣa
amongst other terms are also employed) and the
general understanding of the Vedānta (in general
Ātman, but Puruṣa amongst other terms are also
employed):

"Unlike the Jaina soul possessing

anantajñāna, anantadarśana,
anantasukha, and anantavīryya, the
Sāṃkhya soul [puruṣa] is described as
being devoid of any and every
characteristic; but its nature is absolute
pure consciousness (cit). The Sāṃkhya
view differs from the Vedānta, first in
this that it does not consider the soul to
be of the nature of pure intelligence and
and bliss (Ananda). Bliss with Sāṃkhya
is but another name for pleasure and as
such it belongs to prakṛti and does not
constitute the nature of soul; secondly,
 according to Vedānta the individual
souls (jīva) are but illusory
manifestations of one soul or pure
consciousness the Brahman, but
according to Sāṃkhya they are all real
and many."[54]
In this quotation I intuit that Dasgupta in making
reference to a (as different to THE) Vedanta view
of the 'soul' (jivātman) in its fullness as Brahman
qua "Saccidānanda". Therefore, Dasgupta may be
interpreted as glossing "saccit" (that is sat & cit) as
"pure intelligence" which is unconventional but not
untoward.

The 28th aphorism of the Samkhya Darshanam has

a clear statement as to the separation and division
of the internal and the external, as rendered by
Ballantyne (1813 – 1864) in 1885:
na bāhyābhyantarayoruparajyoparañjakabhāvo'pi
deśavyavadhānācchrughnasthapāṭaliputrasthayoriva
28 (https://en.wikiversity.org/wiki/User:B9_humming
bird_hovering/Blog/Personal_Weblog/Nonduality/Sa
mkhya_Darshanam)

"Also [in my opinion, as well as in yours,

apparently], between the external and
the internal there is not the relation of
influenced and influencer; because there
is a local separation; as there is between
him that stays at Srughna and him that
stays at Páṭaliputra." Aphorism 28 (htt
p://www.sacred-texts.com/hin/sak/sak1.h
tm)
http://www.sacred-texts.com/hin/sak/ (this is
the English translation of the Samkhya
Darshanam (I have this saved in PDFs) (http://w
ww.kanchiforum.org/redirect.php?url=http%3A%
 2F%2Fis1.mum.edu%2Fvedicreserve%2Fdarshan
as%2Fsamkhya.pdf%0D) Samkhya Darshanam
(my working copy in Unicode with conversion
errors, check with PDF when refining)
http://www.hss.iitb.ac.in/courses/hs467/sankhy
a.html

The Mokshadharma section (Mokshadharma

Parva) of the Mahabharata is the second part of
Book 12 which has three parts on total: where
each of these three parts has numerous chapters.
Book 12 is an interpolation into the older parts of
the Mahabharata.

Section 48 (XLVIII) of the first part of this Book 12

includes the following about the Sankhyas, the
followers of the Samkhya Darshan:

"Thou always conscious and present in

self, the Sankhyas still describe thee as
existing in the three states of
 wakefulness, dream, and sound sleep.
They further speak of thee as possessed
of sixteen attributes and representing
the number seventeen. Salutations to thy
form as conceived by the Sankhyas!"[55]
Challenges to Cartesian dualism

Brown (2006: p.19) charts the lineage of

philosophers, namely Nietzsche (1844 – 1900),
Husserl (1859 – 1938), Heidegger (1889 – 1976),
Sartre (1905 – 1980), Merleau-Ponty (1908 –
1961), and Levinas (1906 -- 1995) who challenged
the entrenched Cartesian dualism of a hard split
between "body" and "mind" and hence, embraced
different views of nondual 'bodymind' or body-
mind continuum thus:

"Like the writings of Nietzsche, the

writings of phenomenologists Edmund
 Husserl, Martin Heidegger, Jean-Paul
Sartre, Maurice Merleau-Ponty, and
Emmanual Levinas have been
recognized by many as providing
alternatives to a Cartesian-dualist and
Enlightenment-subjectivity worldview. If
Nietzsche's response to Cartesian
dualism, enlightenment subjectivity (i.e.,
Kant), reductive materialism (i.e., Marx),
and reductive idealism (i.e., Hegel) is not
the only nineteenth-century response, it
is one of the most effective."[56]
Philosopher and Buddhist, Günther (1917 - 2006),
stated:

"What we call 'body' and 'mind' are mere

abstractions from an identity experience
that cannot be reduced to the one or the
 other abstraction, nor can it be
hypostatized into some sort of thing
without falsifying its very being."[57]

Nondual religious and spiritual

traditions and teachings
I feel it important to define and unpack "spiritual". I
choose to employ the term "spiritual" as "religious"
is too loaded with ties to a particular spiritual
tradition. Unfortunately, the term "spiritual" tends
to denote something immaterial due to its
etymology. Within this article it must be
understood that spirituality is always embodied in
the experience of the human within the Human
Condition and is therefore subjective, but not
immaterial. The term "spiritual" is employed to
denote that mystic impulse, mystic propensity and
mystic predisposition as qualities of certain
individual's experience and way of being in the
World. Consequently, this work is informed by
Underhill (1875–1941) who published her seminal
work (1911) foregrounding the focus of mysticism
scholarship as praxis and from the experience of
praxis or 'practice' rather than mere theory.[58]

Myths are not other than science

Midgley (2004: p.1) challenges the separation of
'science' and 'myth':

We are accustomed to think myths as

the opposite of science. But in fact they
are a central part of it: the part that
decides its significance in our lives. So
we very much need to understand them.
Myths are not lies. Nor are they
detached stories. They are imaginative
patterns, networks of powerful symbols
that suggest particular ways of
 interpreting the world. They shape its
meaning. For instance, machine
imagery, which began to pervade our
thought in the seventeenth century, is
still potent today. We still often tend to
see ourselves, and the living things
around us, as pieces of clockwork: items
of a kind that we ourselves could make,
and might decide to remake if it suits us
better. hence the confident language of
'genetic engineering' and 'the building-
blocks of life'.[59]
The auspice Science now subsumes innumerable
disciplines, sub-disciplines and interdisciplinary
fields of human inquiry that have markedly
divergent, shared and discipline specific technical
lexicons within their specialty that often make the
knowledges enshrined inaccessible to unrelated
disciplines let alone the lay, non-academic or
general populace. Therefore, the necessity of
popular science. Popular science may be
understood as functional myths as may
hypotheses.

Darwin was reputed to be a gifted storyteller if not

a fanciful scally-wag or even an abject liar when
young. Not different to a number of children in
truth. But this skill has been noted to have assisted
in the perpetuation of the mythos of his scientific
hypotheses and contributing to their longevity. Find
source.

A good story or yarn a resonant myth a powerful

pitch is also mandatory to secure research funding
is fundamental to garner confidence in value of
any prospective project.

Nonduality also partakes of mythic discourse... not

just the Pharoah is divine, the narrative of divinity
is increasingly opening to others, and this has
become an ever-growing theme in nondual
traditions: we too may partake of divinity and it is
not something Other than us reserved to an elite or
a privileged. There is a Scientific discipline that
studies holiness. Actually, there are numerous
intersecting and cross-fertilizing disciplines that
do so. One really has to wonder why quality
information the discourses of true value are not
made available to all people.

Gaia hypothesis may be understood as a mythic

narrative of nonduality of Humanity with their lived
environment informed by such disciplines as Deep
Ecology.

Midgley (2004) reminded me of the value of myths

and also their danger, respect and honour a myth if
it is determined to be of value but do not be caught
by it. Do not be caught by the metaphor.
Herein I tender resides value and wisdom, value in
understanding the shared discourse of nondualty
and myths. Nonduality is a powerful conceptual
tool that embraces causality. Exercise: Pick two
arbitrary things or concepts far apart in time,
discipline and area of knowledge and then do
various kinds of brain storming to chart their
relationship, to find ways they interpenetrate,
inform and intersect. Put various terms in an
Internet Browser and document what is returned
and employ that to iterate search parameters and
as a springboard for further brainstorming. A study
in nonduality. Often if we identify how thing are
different that also helps us identify how they are
similar as a byproduct. Dualities entail one-
another. Entailment theory may be informed by
concepts such as apoha and the colour wheel and
human perception. Opponent process isn't really
what I was looking for. There is an optical illusion.
You stare at a simple icon outline of a sun-yellow
buddha for a long time and memorize the colour
and quickly look away or shut your eyes, I forget
which but then you see its 'colour compliment' in
the eye of the mind, a violet buddha. Refer Wolfe
(1997).[60]

Wolfe mythically evokes the the effect of

"simultaneous contrast" of complementary colour
in Human perception and embeds a quotation
from Itten (1888 – 1967) of the famed bauhaus
school:

Not only are the rays that carry and give

color not colored, but every single color
perceived in nature hides within itself
the diametrically opposite color in the
color wheel; hence, simultaneous
contrast. Johannes Itten, famed Bauhaus
teacher, tells us: "Simultaneous contrast
 results from the fact that for any given
color the eye simultaneously requires
the complementary color and generates
it spontaneously. The simultaneously
generated complementary occurs as a
sensation in the eye of the beholder. It is
not objectively present. It cannot be
photographed."

Morality
"To the sanctified, all things are sanctified,
however for those living in iniquity and unbelief
nothing is sanctified, as even their frame of mind
and conscience is unclean." Titus 1.15 (https://e
n.wikisource.org/wiki/Bible_(Wikisource)/Titus)

What blurt is this about virtue and about vice?

 Section 22, Line 464, Song of Myself, Walt
Whitman

"There is a curious turning point where a bad

reputation becomes a good one, because it has
been especially naughty."
Beauford Anton Stenberg aka B9HH (NB: I
remember there being a quote with this
sentiment by Oscar Wilde but I haven't yet been
able to source it so wrote my own.)

Nondual traditions have been referred to as

morally ambiguous. A nondual stance would be
that moral 'rules' are for moral 'infants'. The idea
that there is some certitude in a fixed moral code
is fallacy. A cursory survey of history and different
peoples will substantiate my point. Who
determines moral code and why and by what
mechanism is it perpetuated and transmitted
through time? These are important questions in
relation to nonduality. Importantly, morality is
culturally constructed. Some say a moral code is
sanctioned by Godhead and divinity but then there
are markedly different moralities so sanctioned.
Indeed, there are many moralities. What happens
when different moralities collide? Moral, immoral
and amoral need to be extrapolated and defined.
That said, some people hold that nonduality
requires that there is no Absolute Goodness or
Absolute Evil. But there is evil in the world let us be
under no delusion. There is also goodness. I tender
that most people experience evil in some form in
their lifetime and how this experience is
understood and integrated is key to their spiritual
success or failure. Can there be spiritual failure?
Well that necessitates a rationale for why we are in
the field of experience and why there is even a field
of experience in the first place. The terror I have
talked of earlier that must be visited upon other
living entities by humans to continue living when
done in full conscience, mercy and heartfulness is
other than evil. Well, that is how I perceive it. This
to me is a presentiment of the salience of saying
grace and prayer and thanksgiving. I have seen a
cat torment a mouse and wondered whether that
was evil. But then, not all cats torment their prey.
Well I pray that mice are not so tortured. What
humans do to other species in animal testing is
inhumane indeed inhuman. In regards to grappling
with evil I have meditated on the cases of young
children with seemingly all the graces of a loving
and the auspice of stable homelife and honourable
parenting that have lured other children to their
violent death. How is the murder of a child by a
child to be understood morally? Who is culpable?
Child, parent, society, victim, situation or a
complex?

Most spiritual personages I am aware of have had

a nemesis, great loss, suffering or pain which has
quickened their sanctity. I want to mention the The
Screwtape Letters here and the Book of Job and
Simone Weil. They are unrelated and I don't even
yet know what I want to say about them but they
will be discussed in morality and nonduality.

"There are two equal and opposite

errors into which our race can fall about
the devils. One is to disbelieve in their
existence. The other is to believe, and to
feel an excessive and unhealthy interest
in them. They themselves are equally
pleased by both errors and hail a
materialist or a magician with the same
delight." C. S. Lewis The Screwtape
Letters, extract
I find it interesting that Lewis in the process of
writing The Screwtape Letters underwent a
transition from an atheist or agnostic to a theist. I
hold that neither a theist nor atheist stance is
inherently moral or amoral or even immoral. I find
the function of spirituality and its affect on
morality very interesting. In Wilde I find a very
interesting case of complex morality especially
given his same-sex sexuality and historical love-
affair that due to societal mores and double-
standards brought about his defamation and the
end and ruination to a glorious talent. As an
allegory The Picture of Dorian Gray is very
powerful and has many teachings but I find the
skin-deep of beauty and that appearances are not
always as they seem to be key. Morality similarly is
often about appearances rather than reality. Inner
morality is more important than outer morality and
therefore intentionality is key. The Star-Child (htt
p://ebooks.adelaide.edu.au/w/wilde/oscar/house/
chapter4.html) I find an important teaching on
duress and suffering and how all favour and being
spoiled harden the heart. I find the sacrifice in The
Nightingale and the Rose (http://www.artpassions.
net/wilde/nightingale.html) a beautiful tale of
sacred morality on the behalf of the nightingale
and it also conveys how transient goodness is and
how persistent that which is other. The The Pearl
(novel) conveys a teaching similar to the ruby and
ivory ankus in the King's Ankusha of Kipling that I
mentioned at the outset. I have resolved to tell
stories here as there is a truth that is conveyed in
narrative that is never really imparted when directly
conveyed.

Sexuality has often been demonized in western

cultures, especially certain forms of sexuality. I
tender that if you want to control a person and
successfully curtail their sexuality then you can
easily control anything else about them. Social
control and sexual control have a shared and
protracted history. When birth control was not
generally available (even though many women in
different cultures practices indigenous and folk
medicine that fulfilled this function), the
economics of mouths to feed offset by the input of
another set of helping-hands as a possibility in the
future, sexual control is easily understood as a
social necessity. I would also like to declare that
monasticism and continence of the sexual impulse
is unnatural. Though, sexuality as a sacrifice of
going with out through continence or engaging in
the sexual acts as sacred are both manifestations
of honouring sexuality as a sacred rite. Lust, may
be understood as an unhealthy sexuality but
defining exactly what this is is problematic as
people have different sexual requirements. Lust as
one of the Seven Deadly Sins has a significant
history within the cultures of certain forms of
Christianity and hence pervades their literature and
cultural forms and social mores. Therefore, it is a
legacy to the modern world as English is not only
the lingua franca but is approaching a common
language for the contemporary global community.
'Lust' was one of the first English glosses for tṛṣṇā
(Sanskrit), one of the three fires of the
Buddhadharma attributed to Shakyamuni and
these are also known as one of the three poisons
or klesha.

Karma has entered popular spirituality throughout

the world from the Dharmic Traditions. I don't know
if I 'believe' in karma. Karma has been and
continues to be a justification for disparity and
inequity that is culturally constructed and socially
perpetuated. Just as it was done in Mother India
with the caste system. Now the caste system
wasn't all demonic in that it also was the medium
for the transmission of skills as well as a social
support system for the infirm, unwell, aged and
those children without parent and guardian. I find a
valuable analogue to Karma in the history of the
Caucasian peoples to be the memes of Orlog and
Wyrd.

Cammell's 1968 film Performance (film) had

Jagger in character intone "Nothing is real,
everything is permitted" as the wisdom of the Old
Man of the Mountain, as Hassan-i-Sabah.[61] The
Old Man of the Mountain may have been a title of
the head of the assassins as Rashid ad-Din Sinan
is known with this appellation. Marco Polo
mentions the Old Man of the Mountain (and the
assassin's creed upon consumption of hashish? (h
ttps://en.wikisource.org/wiki/The_Travels_of_Marc
o_Polo/Book_1/Chapter_24) ) is similarly found
rendered into English in the novel Alamut (1938
novel) thus:

"There's a strange double edge to the

maxim that nothing is real and
everything is permitted, as I just showed
you with the pathetic example of my son.
For those who by nature aren't meant
for it, all it means is a heap of empty
words. But if someone is born for it, it
can become the north star of his life. The
Carmatians and Druzes, to which Hakim
the First belonged, recognized nine
grades that their novices had to fight
their way through. Their dais courted
new adherents with tales of Ali's family
and the coming of the Mahdi. Most of
these converts were satisfied with simple
legends like those. The more ambitious
ones pressed the dais for more answers
and were told that the Koran is a kind of
wondrous metaphor for higher
mysteries. Those who still weren't
satisfied had their faith in the Koran and
Islam undermined by their teachers. If
somebody wanted to press even further,
he learned that all faiths are equal in
their accuracy or inaccuracy. Until,
finally, a small, elite handful was ready
to learn the highest truth of all, based on
the negation of all doctrines and
traditions. That grade required the
greatest courage and strength from a
man. Because it meant that he would
spend his whole life without any firm
ground beneath his feet and with no
support. So there's no need to worry
about our principle losing its
effectiveness, even if a lot of people find
out about it. Most of them won't
understand it anyway."[62]
Some people, actually many, may balk at my
employ of assassin wisdom in a spiritual context.
But the Assassin like Shaolin Monks and the
Bushido Code of the Samurai whilst not
necessarily nondual paths, hold the nondual truth
that fighting and violence may be compassionate
and just and contextually appropriate when left
with no other recourse. Moreover, Padma
Translation Committee's rendering of an
embedded quotation of one of the famed "Twelve
Vajra Laughs" (drawn from the Pile of Jewels
Tantra; Wylie: Rin-po-che spungs-pa' rgyud which is
numbered as one of the seventeen tantras) cited in
the Nelug Dzö one of Longchenpa's "Seven
Treasures" (Wylie: mDzod bdun) is clearly an
example of the technical twilight language of
Atiyoga and the pedigree of the skillful doctrine of
the mindstream:
 Listen further, O Vajra of Speech! Behold
the nature of phenomena, empty and all-
pervasive timeless awareness. How
marvelous — it is unborn and abides
timelessly, coemergent with being itself.
Even if a person were to seize a sharp
weapon and slay all beings at once, that
person's mindstream would still be free
of benefit or harm. Ha! Ha![63]
Svecchācāra (IAST; Sanskrit: स्वेच्छाचार) is a Sanskrit
word and important in the Nath Sampradaya.[64]

'Svecchācāra' means: acting as one likes,

arbitrariness, acting without restrain.[65]

Woodroffe (1951: p.440) defines 'svecchācāra' and

associates it to notions of Antinomianism and that
it is evident in the Upanishads and the Tantras:
 "Lastly, the doctrine that the illuminate
knower of Brahman (Brahmajnani) is
above both good (Dharma) and evil
(Adharma) should be noted. Such an one
is a Svechacari whose way is Svechacara
or "do as you will". Similar doctrine and
practices in Europe are there called
Antinomianism. The doctrine is not
peculiar to the Tantras. It is to be found
in the Upanishads, and is in fact a very
commonly held doctrine in India."[66]
Woodroffe (1951: pp.440-441) also goes on to
state that:

"In Svecchacara there is theoretical

freedom, but it is not consciously availed
of to do what is known to be wrong
without fall and pollution."[67]
Svecchācāra is important in the Nath Sampradaya
evocation of their realized ideal, of the Avadhuta;
as Mahendranath states:

"Sveccha means one's own wish or free

will. Svecchachara means a way of life
where one acts as one wishes and does
what is right in one's own eyes. Doing
one's own Will. The concluding Sanskrit
expression in the Avadhoota Upanishad
is "Svecchachara Paro."
The term "Paro" means a mysterious or
secret pattern to that action done by
one's own Will. In other words, we do
our Will but with discretion, not making
it too obvious, nor to harm or hurt other
people. Yet this is also a typical Nathism;
 a complete reversal of Vedic morals and
philosophy."[68][69]
Mahendranath and Aleister Crowley were
intimates. "Do what thou wilt shall be the whole of
the Law" (AL I:40)

This term is employed in the closure of the

Avadhuta Upanishad.[70]

The term 'svecchācāra' also appears nine times in

the Mahanirvana Tantra first translated into the
English from Sanskrit by Woodroffe (1913).[71]

Svechchhachara, “following one's own [true] will” is

also evident in the Kali Tantra 8.19.

Victorian morality and sexuality

Songs of Innocence and of Experience
Mahasiddha
Avadhuta
Shashibhusan Dasgupta (1976: p.63) to his third
edition (1969) reprint (1976) of his seminal text on
five sahaja traditions entitled Obscure Religious
Cults first published in 1946, holds that:

In the post-Upaniṣadic period a free

spirit of religion, leaning mainly to the
subjective side, characterises the early
epic literature of India, particularly the
Mahābhārata. There are stories in the
Mahābhārata, where the teachings of
true religion are being received from
people belonging to the lowest class of
the social order. In the Anuśāsanika-
parva of the Mahābhārata [Chapter
108], where Bhīṣma is explaining to
Yudiṣṭhira the really sacred places of
pilgrimage, we find that the mind with
 the transparent water of purity and
truth, when associated with the lake of
patience, is the best of all places of
pilgrimage. He whose body is washed
with water, cannot be said to be the
really cleansed one; he, who has
controlled all his senses, is the really
cleansed one, and he is pure within as
well as without. To dive into the water of
the bliss of Brahma-knowledge in the
lake of the pure heart of all bathing, and
it is only he, whom the wise recognise as
the real pilgrim.[72]
CVIII = Chapter 108 (http://www.sacred-texts.com/
hin/m13/m13b073.htm%7CSECTION)
Tradition: an uncommon or a
common trade
What is being traded in tradition? Individuality,
pregnant possibility, ill-informed constructs,
knowhow and/or wisdom? This isn't the right spot
for this but something important came to mind,
and it needed to be captured. I need to mention the
discourse of the Great Tradition of those with
'prestige' and the Little Tradition of the 'common'
folk (Robert Redfield, Peasant Society and Culture,
1956: p.70):

In a civilization there is a great tradition

of the reflective few, and there is a little
tradition of the largely unreflective
many. The great tradition is cultivated in
schools or temples; the little tradition
works itself out and keeps itself going in
 the lives of the unlettered in their village
communities. The tradition of the
philosopher, theologian, and literary
man is a tradition consciously cultivated
and handed down; that of the little
people is for the most part taken for
granted and not submitted to much
scrutiny or considered refinement and
improvement.
This overly simplistic diachronic view of Redfield is
of its time and problematic but it inadvertently
highlighted the importance of prestige in
subsequent discourse and this was of profound
importance. The little tradition became one of
prestige in its own right, as the hegemony of
standard speech variety over dialect became
moot. Refer: [131] (http://books.google.com.au/bo
oks?id=49GVZGD8d4oC&pg=PA7&lpg=PA7&dq=re
dfield+great+tradition+little+tradition&source=bl&o
ts=nBkKSSH9vm&sig=sCT7yyvuCJ3mdzCDPv05fi
Ems2g&hl=en&ei=nZDxS9W8K5Hg7AOh4fWOBg&
sa=X&oi=book_result&ct=result&resnum=2&ved=0
CBoQ6AEwATgU#v=onepage&q=redfield%20grea
t%20tradition%20little%20tradition&f=false)

Anthropology and the varieties of experience. We

chunk the auspice term of "Sanatana Dharma",
"Dzogchen", "Christianity" for example around like
that actually has some quantifiable denotation and
a shared consensus at that. Remember the
problematics of 'entities'? Is a spiritual tradition
invested in its mythos,its transmission lineage, its
iconography and semiology, its theology and
philosophy, its technical lexicon, in the soil of its
point of origin, in its textual tradition, in its ritual, in
the florescence of its culture, in the cultural tokens
and ornaments of mind and what appears to those
said minds which the foolish objectify? Is there
ever a Golden Age? Is a neo-Tradition really new?
What is new about the New Age except on the
large poor scholarship? Most New Age artifacts
are really repackaged ancient knowledge
unattributed at worst, or vain fancy at best. All of
this play shares in the discourse of nonduality as
there is nothing in truth new under the Sun except
maybe a new narrative archetype and a new
technology or a newborn. That said, is an
aggregated recombination ever really new? We are
the stuff of the cauldron of timelessness (Swimme
& Berry, The Universe Story, 1992).

Itten (1974: p.11) one of the former teachers of the

bauhaus school holds that:

Learning from books and teachers is like

traveling by carriage, so we are told in
the Veda. The thought goes on, "But the
carriage will serve only while one is on
 the highroad. He who reaches the end of
the highroad will leave the carriage and
walk afoot."[73]
Philip Almond (The British Discovery of Buddhism,
1988: p.13):

Buddhism, by 1860, had come to exist,

not in the Orient but in the Oriental
libraries and institutes of the West, in its
texts and manuscripts, at desks of the
Western savants who interpreted it. It
had become a textual object, defined,
classified, and interpreted through its
own textuality.... By the middle of the
century, the Buddhism that existed "out
there" was beginning to be judged by a
West that alone knew what Buddhism
was, is, and ought to be.[74]
Berthrong (1994: p.133) conveys what I
understand as the importance of an inclusive
theology that includes many voices to inform our
"emerging world of global thought" which he calls
a "pluralistic vision of theology":

For any major religious tradition there

are many lineages, many stories, many
theologies and philosophies. From inside
the pluralist vision of theology, the
sooner that we learn to do theology
honouring this pluralism, the better off
we will be in terms of the emerging
world of global thought.[75]

Integration
I just realized that now I am no longer required to
keep apples with apples but may integrate
thematically according to my premise. Whatever
that may be. But there is something key, very
visible, very humane, very real and very wonderful
in the example of the divine stigmata. Now to
convey something salient in relation to the
compassionate manifestation of the stigmata
embodied in sainthood through a personal
anecdote that is so very unrelated but so very apt. I
came to this realization by the way of a small child
at an empowerment who I through a serendipitous
happenstance encountered as I was seated, tying
my shoelace in the liminality of a doorway. His
eyes for no reason that I knew just started to well
with tears as his eyes searching met mine and I
responded in kind, an empathic bridging, a
transpersonal very humane compassion. An open
channel.
 A young Padre Pio
adorned with the
divine stigmata.

The God of traditional Christianity is defined by

one exegete, namely Aquinas (ca. 1225 – 1274) in
his Summa Theologica which may be respectfully
rendered into English with no disservice as
omniscient, omnipotent and omnipresent. The
devil or adversary is an opposing character, but as
a general convention is given as subordinate to
God. In one simplistic estimation, the Christian
faith thus considers God and the Adversary to be
two distinct, opposing "personalities", though
unequal in power and prestige. The Adversary
becomes the constructed nexus of all that is
wicked by consensus and personally by a given
individual. This partakes of the discourse of
psychological projection, the postmodernist
construction of The Other, attribution of falsehood
and the Jungian Shadow. Traditional Christianity,
with its emphasis on the struggle between good
and evil, is decidedly incompatible with
nondualistic thinking. Some mystical varieties of
Christianity are non-dual, as are some varieties of
Judaism. Both are Abrahamic Traditions. Now why
the stigmata? Well this is first documented with St
Francis whom I have always loved. What is the
psycho-spiritual mechanism embodied here? What
is bloody going on? I feel there is a salient
discourse that may be brought into play from
Vajrayana. The generation stage and the
completion stage. This characterization is rather
minimal and not truly representative but employed
for a purpose. The generation stage is where a
sadhaka creates a charged nexus of holiness
thoughout diverse sensory, creative and
experiential channels whether imaginal or 'internal'
that is through creative internalized imaginative
visualization within the mind or 'external' through
the generation of an 'external' mandala outside the
mind *chuckle* for example. The sadhaka
generates an arbitrary loaded 'prestige'
construction of holiness. Vajrayana Buddhists
qualify this construct as being nondual to
Shunyata and then merge the plasticity the Prajna
of their psyche with it. My personal practice has
been the construction of little crystal mandala or
medicine wheels and though I have worked with
archetypal personalities such as deities through
such conduits, my favoured have always been
natural phenomena such as flora and fauna and
the Classical Elements which I gloss 'processes'.
Indeed, where I have worked with Dharmic and
non-Dharmic deities, my key point of entry in
beginning working with them has been their divine
accoutrement, tools or weapons and their mount
or steed for example. Though this sounds iconic,
my preferred mode is aniconic. This is a positive
spin on the terror and openness of Existentialism
and the Human Condition and that we are most
effective and spiritually mature when we choose
what gives our life and the experience of living
meaning.

Ferrer & Sherman (2008: pp.156-157):

A participatory spiritual universalism

does not establish any a priori hierarchy
of positive attributes of the mystery:
Nondual insights are not necessarily
higher than dual, nor are dual higher
than nondual. Personal enactions are
not necessarily higher than impersonal,
nor are impersonal higher than
personal. And so forth. Since the
generative dimension of the mystery is
undetermined and dynamic, spiritual
qualitative distinctions cannot be made
by matching our insights and
conceptualizations with any pregiven or
fixed features. By contrast, I suggest that
qualitative distinctions among spiritual
enactions can be made by not only
evaluating their emancipatory power for
self, relationship, and world, but also
discriminating how grounded in or
coherent with the ongoing unfolding of
the mystery they are. Moreover, because
of their unique psychospiritual
dispositions, individuals and cultures
may emancipate themselves better
through different enaction of the
mystery, and this not only paves the way
 for a more constructive and enriching
interreligious dialogue, but also opens
up the creative range of valid spiritual
choices potentially available to us as
individuals.[76]

Two Truths
excellent source on two truths, comparative
treathment of buddhadharama and advaita
vedanta (p.177) by key scholar.... I don't
necessarily agree but they will be good as
grounding [132] (http://books.google.com.au/bo
oks?id=d7ryQuk_inUC&pg=PA276&dq=Santanant
ara&hl=en&ei=ig7rS-3cKNCIkAWgksWdDg&sa=X
&oi=book_result&ct=result&resnum=4&ved=0CD
0Q6AEwAzgK#v=onepage&q=Santanantara&f=fa
lse)

My first exposure to a Two Truths doctrine of sorts

was in the The Birth of Tragedy rendered into
English from the German by I remember not who:
the Two Truths of sorts being the Dionysian and
Apollonian.

I have found the discourse and the meme of the

'Two Truths' (satyadvaya) to be both of value as
well as obstructive and obscuring. The meme is
evident in varieties of the Sanatana Dharma and
varieties of the Buddhadharma and numerous
other traditions as well I intuit:

"Though the notion of two truths

(satyadvaya) is implicit in Buddhism
from the beginning, as it is in Vedanta
and, indeed, in any philosophy or
religion that holds to a norm distinct
from the everyday, Madhyamika alone
makes the distinction into its crucial
thought."[77]
The Nyingma, a development of the Madhyamaka
amongst other accretions, innovations and
consolidations, integrate the two truths as a living
experience as reputably did Ramanuja. They may
have identified the interpenetration or coalescence
of the Two Truths around the same time. I have
found it powerful and useful to embrace the Two
Truths as two perspectives of one Truth. That way
the nonduality and interpenetration of Relative and
Absolute is very present and not Other. Relative is
dual vision, dual experience, duality and an
experience of dualities. Some will make the sound
charge that in this world we cannot escape
dualities as they constitute the field of experience.
I have had the personal experience in states of
consciousness, of a boundless unity. Which is why
I can't seem to live life blinded by dualities as I
perceive do so many of my 'peers'. I am not
interested in winning, fame or materiality and I am
also somewhat impractical from a relativistic view
as a direct result of my experience of nonduality.
This isn't to say that I don't experience heat and
cold, night and day. These states reveal to me that
there is diversity and duality in experience. But my
personal experience also has demonstrated that
there are mechanisms or filters of experience that
may alter and render void the duality of experience.
Be it boon, bane, vain fancy or grace, I cherish the
many different states of consciousness with which
I have been blessed and as a result nothing is as
important to me as being engaged in spirituality as
a lived experience to honour my realization.

I find it a useful tool, given the nomenclature

'nonduality', to gloss the process of living and
abiding in the Absolute, 'yoga' (communion): a
dynamic engaged darshan as lived experience in
the World and throughout all states of being or
consciousness in a play of equalibrium to dualities,
resolving their bitter-sweet into the one-taste of
equanimity and surrender.

Thurman (1976, 1991: p.3) in his introduction to

his rendering of the nondual Mahayana text
Vimalakīrti Nirdeśa Sūtra states as he perceives it
that:

There are basically two kinds of theory

about ultimate reality: nihilism and
"absolutism." Of course, intellectual
history abounds in theories vastly
different in detail, but all share one or
the other of these basic postulates about
reality. They either deny it altogether or
they posit some sort of ultimate entity,
substratum, or superstratum that serves
as foundation, essence, container, or
whatever, of the immediate reality. And
 this absolutism, while appearing to
affirm something ultimately, actually
negates the immediate reality in favour
of the hypostatized ultimate reality. For
if "God," "Brahman," the "universe," "the
void," "nirvana," "pure mind," "the Tao,"
"pure being," and so forth, make an
ultimate reality beyond the imperfection
of our world, the spiritual man must
naturally strive to escape this
imperfection to reach his ultimate and
eternal well-being. However widely the
absolutes posited may differ, they all
impel us in practice to negate our
immediate reality.[78]
The gendered bias is somewhat forgiven in the
quotation given the initial date of publication but
the summary is sound in respect of two kinds of
"absoluteness" posited: first, a nomenclature for an
ineffable as a positive value, eg. Tao, Brahaman
etc.; second, an absence as anti-nominal attributed
a nomenclature "nihilism". Well the two types or
kinds of absoluteness sound reasonable to me
given the representative sample of the discourse I
have studied, which is of course partial. Any
sample can never be representative. That said,
there is always an aspect to any discourse to
which we may never be privy: a book we never
read, an article to which we never have access, a
point we never understand or a key piece of
information we never even know we don't
understand, or the representation to which we are
exposed has no real correlation with what it
purports to represent or significantly
misrepresents.

To call nihilism a kind of absoluteness is a bit

curious but I hold that holding no position is still
the stance of a position. Somewhat like a zero as a
placemarker in the decimal system. Nagarjuna
historically contented with exactly that point and
(he asserted that) he held no assertions, (he
opined) no opinions and (held the position of) no
position or view.

There is a pervasive theme apparent to me in many

varieties of nondual tradition that I have
ascertained through cultural traces, cultural
artifacts and representations: that a true and full
awareness of our present reality, is that to which
we are to awaken and not to some otherness,
some other reality at the end of the breathless
body in this life. I have experienced other realities
in this life so, I know that 'ordinary reality' is really a
value judgment and partakes of consensus reality
discourse as well as the prestige of the 'common
ground' of experience. Such assertions as to
common ground is very tenuous and unprovable,
but even as each of us if we have legs that move
stand on one Earth, you hopefully discern the
point. I know that truth is only invested in my
experience of the world as Subjectivity and I have
long-since ceased seceding my power and
authority to Other, to do so would be in my
estimation a duality. This is not to render anybody
impotent, but, truth is nowhere other than where I
am. Reader, you too should embrace this if you are
ready for the fullness of it. Not my truth but the
orientation of your own Subjectivity. I research in
order to qualify my experience and to define my
spiritual knowing and as I have a calling to do so,
not out of the drive or need of a seeker. There is
nothing to seek.

Though in my heart of hearts I do hope there is a

purpose to this whole play of living and there is
somehow justice and a reckoning for the disparity I
perceive in my human world. I have experienced
the surety that this is so but this may be just the
particular endochrinal chemical alterations worked
upon my bodymind and that was in the sealed
samadhi of One. Back to critiquing Thurman. He is
perpetuating constructions of Otherness of "God",
"Brahman" the "Universe", "The Void", "Nirvana",
"Pure Mind", "pure being". A few of these terms are
numbered amongst the technical lexicon of
Buddhadharma varieties but there are discourses
where they are all placed in awakened experience
in body in this reality so Thurman's bias to his
Buddhadharma tradition and his perception of that
tradition is to be declared. Well this is my reading.
There is an untenable fallacy in positing the
fullness of the experience of these ineffables that
are unknowable outside of direct experience that
are given a nomenclature in their native traditions
and then that nomenclature appropriated by a
colonized and colonial, partiality. Especially when
they are not the prestige lexicon favoured by the
writer who writes with agenda. In regards to a
denotation of "God", "Brahman" the "Universe", "The
Void", "Nirvana", "Pure Mind", "pure being", how has
Thurman determined and established the signified
of the said signifier? I respect Thurman, but all this
is too open. Maybe I have too many critical tools
and uncertainty is too apparent to me. I have
contemplated at different times throughout my life
each term Thurman has isolated as a gloss of the
Absolute. I am confident his meaning of them, my
meaning of them and yours dear reader are shared
though very different. What is individuality in one
analysis if not a colonization of the individual mind
and experience of a person with cultural
constructions and cultural tokens that are not
native to the individual and are annexations from
without? Memes, the discourse of memes.
Legge (p.47) rendered an extract of the purport to
the commentary of Hexagram 1 "Heaven" ( 乾
Ch'ien: 'The Creative' (http://www.afpc.asso.fr/wen
gu/wg/wengu.php?no=1&l=Yijing) ), I Ching, thus:

"The great man is he who is in harmony

in his attributes with heaven and earth;
in his brightness with the sun and moon;
in his orderly procedure with the four
seasons; and in his relation to what is
fortunate and what is calamitous with
the spiritual agents."[79]
Ancient Traditions

Amun the ineffable

Studying McEvilley (2002) has in a way conveyed

the possibility of how much significant cultural
exchange and influence may have happened
between Egyptian, Persian, Mesopotamian,
Hellenic, Roman and Indian cultures, amongst
other ancient peoples not herewith mentioned.
People move around and their ideas, technologies
and innovations travel like wildfire especially
through the watery winds of trade, currents of
ocean and the earthy cloven trail and blistered
foot. Ideas, technologies and innovations may also
take place concurrently and without diffusion.
McEvilley's work is the fruit of 30 years research.
There are problems with it, but that said, there is
no work without flaw and no work on the historicity
of global spirituality could be informed without
being aware of the matters to which McEvilley is
conversant. In charting nonduality, I wouldn't have
anticipated that I would include Egypt, Sumer and
other non-Indian ancient cultures but following
McEvilley (2002), I intuit that would be not only
naive but grave omission. As I am going to chart
nonduality, I have to also chart Monism as
"monism" was how the term "advaita" was first
translated into English.
Classical Traditions

Michaelson (2009: p.130) identifies what he

perceives to be the origins of nondualism proper
founded in the Neoplatonism of Plotinus within
Ancient Greece and employs the ambiguous binary
construction of "the West" [as different to 'the
East', refer Saïd's utilization of the discourse of
'The Other' in Orientalism (1978)]:

"Conceptions of nonduality evolve

historically. As a philosophical notion, it
is most clearly found for the first time in
the West in the second century C.E, in
the Neoplatonism of Plotinus and his
followers."[80]
Advaita

Ramana Maharshi

Advaita (Sanskrit a, not; dvaita, dual) is a nondual

tradition from India, with Advaita Vedanta, a
branch of Hinduism, as its philosophical arm.
Advaita may be rendered in English as 'nondual',
'not-two' or 'peerless' and though there are monist
themes in the most recent sections of the ancient
Rig Veda (Mandala 1 and Mandala 10), that is, the
sections that were finalized or interpolated last;
nonduality finds its first sophisticated exposition in
the "Tat Tvam Asi" of the venerable Chandogya
Upanishad (6.8.7)[81], an upanishad favoured by
subsequent proponents of Advaita Vedanta.
Gauḍapāda (c.600 CE) furthered this philosophical
theory that was later consolidated by Sri
Shankaracharya in the 8th century CE. Most
smarthas are adherents to this theory of
nonduality. Further to this, Craig, et.al. (1998:
p.476) hold that the nonduality of the Advaita
Vedantins is of the identity of Brahman and the
Atman where the identity is "objectless
consciousness, as awareness nondualistically self-
aware":

Advaita Vedānta is a scripturally derived

philosophy centred on the proposition,
first found in early Upaniṣads (800-300
BC), that Brahman - the Absolute, the
supreme reality - and the self (ātman)
are identical. The identity is understood
as an objectless consciousness, as
awareness nondualistically self-aware.
Arguments in support of the view that
 nondual awareness is the sole reality
are developed by classical and modern
Advaitins, from Gauḍapāda (c.600 AD)
and Śaṅkara (c.700 AD), in hundreds of
texts. Some of these are suggested in
Upaniṣads.[82]
Vaishnava traditions of Advaita

Chaitanya and the Avadhuta

Nityananda depicted leading
sankirtana in medieval India

Chaitanya (c.1485-c.1533), a mystic saint of

medieval Bengal in India, disseminated a form of
monotheistic devotion to Krishna that also
suggested an admixture of monistic theism. For
Chaitanya, Krishna is the sole supreme entity in the
Universe, and all other conceptions of god are
manifestations of Him, including the ineffable
Brahman.
Advaita does not equal Advaita Vedanta. Advaita
Vedanta is for the most part Shaivite or is often
identified as having Shaivite leanings and is a
specific tradition within the Sanatana Dharma but
many other traditions within the Sanatana Dharma
have Advaita or nondual aspects, cults, teachings
and texts, the Vaishnavas and their Avadhuta
literature e.g. Uddhava Gita and Hamsa Gita, the
teachings of Ramanuja, etc. Vaishnava-Sahajiya
cult, etc.

"Modern-day Orissa was a place of rich

ferment of varied religious and
philosophical traditions between the
15th and the 17th century AD. The
Buddhist Tantric tradition which
prevailed between the 8th–11th century
AD had a powerful influence on later
Vaisnavism. Later Nāthism became
popular on the soil. At various points of
time Saivism and Sāktism also left their
impressions on the Orissan land.
Fourteenth to 16th century was a critical
period in Orissan literary history where
the language of literary Oriya matured.
So also did its religious and spiritual
tradition, growing into a rich amalgam
of diverse faiths and spirits unified
primarily by the cult of Lord Jagannātha
at Puri. The poetry that emerged showed
diverse influences and experiments in
terms of both thoughts as well as forms.
They also showed refinement in terms of
assimilation of various religious and
philosophical beliefs and resulted in a
fairly evolved form of Vaisnavism that
was unique to Orissa."[83]
Simhadeba (1987: p.317) affirms that the first
record of Jagannatha in literature is by the
Mahasiddha Indrabhuti, the Vajrayana adept of
Buddhadharma, in his famed work, the Jnana
Siddhi:

"N. K. Sahu emphasises Indrabhuti, the

Raja of Sambhal (Sambalpur), who has
been assigned to have ruled during the
dark period of the history of western
Orissa by the author to have been the
propounder of Vajrayana Buddhism. He
was the first Siddha to identify Buddha
with Jagannath and he was the
worshipper of Jagannatha whom he
prays at several places of his famous
work Jnana Siddhi. In Sanskrit literature
Jagannath as a deity is unknown before
 Jnana Siddhi, Jagannath mentioned in
the Shantiparva of the Mahabharata of
Bangabasi edition and even in early
publication of Bangabasi edition is an
interpolation as this is not found in the
Poona edition of Kumbakonam edition
...".[84]
http://books.google.com.au/books?
id=7LFzfbhmJcMC&pg=PA54&lpg=PA54&dq=ori
ssa+vaishnava&source=bl&ots=UJ2v06DT5D&si
g=KRXh2NtyzsaY7-
CGVPdsICdjSL4&hl=en&ei=pQ5cTPHDG5aMvAO
5k5maBQ&sa=X&oi=book_result&ct=result&resn
um=3&ved=0CCEQ6AEwAg#v=onepage&q=oriss
a%20vaishnava&f=false
Ramanuja (c. 1017 – c. 1137 CE)

There are three texts on Ramanuja @ the Internet

Archive (http://www.archive.org/search.php?query
=subject%3A%22Ra%CC%84ma%CC%84nuja%2C+
1017-1137%22)

svayamprakasata
Jivatman as self-luminous p.193 (http://books.g
oogle.com/books?id=un1i5icdpdoC&pg=PA192&
lpg=PA192&dq=luminosity+jivatman&source=bl&
ots=bER7tppzD1&sig=edO7N7Gvrhn2SEN7z-tCH
YPuTg8&hl=en&ei=-41WTaqXKY_GvQPPpYzgBA
&sa=X&oi=book_result&ct=result&resnum=7&ved
=0CDoQ6AEwBg#v=onepage&q=luminosity%20ji
vatman&f=false)

"According to Ramanuja, Brahman is the Self of all.

However, this is not because our individual
personhood is identical with the personhood of
Brahman, but because we, along with all
individuals, constitute modes or qualities of the
body of Brahman. Thus, Brahman stands to all
others as the soul or mind stands to its body. The
metaphysical model that Ramanuja thus argues
for is at once cosmological in nature, and organic.
All individuals are Brahman by virtue of
constituting its body, but all individuals retain an
identity in contradistinction to other parts of
Brahman, particularly the soul of Brahman." (http://
www.iep.utm.edu/ramanuja/)

Bhagavata Purana

Daniel P. Sheridan (http://www.sjcme.edu/profiles/

faculty/Daniel-Sheridan) has documented the
Advaita tradition of the Bhagavata Purana.
Sheridan (1986: p.136) introduces the nondual or
advaitic themes to the Bhagavata Purana thus:

The Bhāgavata, according to its own

account, is a treatise on the meaning of
Brahman (āśraya), which is the support
and refuge of the devotees. All its other
topics and characteristics are devoted to
explaining the ramifications of
Brahman. Brahman is above all the
Supreme Deity, Bhagavān Kṛṣṇa. Yet in
the very first verse of the Bhāgavata,
Brahman, the highest reality, is
connected with the universe: "Him from
whom is the creation, etc. of the
universe." In the first canto Sūta
declares the non-dual nature of this
absolute reality: "Those who possess the
knowledge of the Truth call the
knowledge of non-duality as the Truth; it
is called Brahman, the Highest Self and
Bhagavān. The Bhāgavata thus clearly
appeals to the non-dualist tradition of
Vedānta as the framework for its
assertions about the non-dual nature of
 the Absolute, who is identified with
Bhagavān Kṛṣṇa.[85]
Śrīmad Bhāgavatam 3.27.11

mukta-liṅgaṃ sad-ābhāsam
asati pratipadyate
sato bandhum asac-cakṣuḥ
sarvānusyūtam advayam

Sheridan renders this verse into English and

discusses it contextually according to his
experience. (http://books.google.com.au/books?id
=qrtYYTjYFY8C&printsec=frontcover&source=gbs_
atb#v=onepage&q&f=false)

Celtic Traditions

Welsh

I read The Owl Service (1967), I happened upon it

for 50 cents or thereodd and purchased it and
from so doing with the serendipity of
happenstance I found the following which smells
nondual yet I will need to go deeper. My intuition
never fails me in matters of research. I have learnt
to trust in the process and get out of the way and
let it unfold.

Not of mother and father

Did my Creator create me
But of nine-formed virtues,
Of the fruit of fruits,
Of the fruit of the primordial God,
Of primroses and blossoms,
Of the flower, wood and tree.
Kat Godeu , Beauford source who rendered in
English...

Graves, following Nash, accepted that the poem is

a composite of several different sections, among
which he named a Hanes Taliesin (History of
Taliesin) and a Hanes Blodeuwedd (History of
Blodeuwedd).

The following is how the passage is rendered in

the Skene version, drawn from Book of Taliesin
within the Four Ancient Books of Wales (1868)
(complete @ Sacred Texts (http://www.sacred-text
s.com/neu/celt/fab/index.htm) though Mary
Jones of the Celtic Literature Collective has
provided a lovely free site with valuable
annotations) :

Not of mother and father,

When I was made,
Did my Creator create me.9
Of nine-formed faculties,
Of the fruit of fruits,
Of the fruit of the primordial God,
Of primroses and blossoms of time hill,
Of the flowers of trees and shrubs.
Of earth, of an earthly course,
When I was formed.
Of the flower of nettles,
Of the water of the ninth wave.[86]

Philip Shallcrass in 'A Priest of the Goddess' within

Pearson & Samuel (1998) states:

"Having conceived of a supreme, non-

dual reality and dubbed it Brahman,
Hindu philosophers realised it was not
accessible to the human mind and
personified it as Ishvara, Creator and
Lord of the Universe, viewing all other
gods as manifestations of aspects of
Ishvara. The name I give to non-dual,
ultimate reality is Celi, a Welsh word
meaning 'creator', or 'deity'. I see each of
us as containing a spark of this essential
 spirit, a spark that connects us with all
the rest of creation, for every other
being also contains this same
undifferentiated spiritual essence. And
here I refer not only to human beings,
but to all our relations, animal,
vegetable, mineral and spiritual. In
common with many Pagans, I am a
pantheist, seeing spirit in all things."[87]
Orphic Mysteries

Taylor (1758 - 1835)

Linforth (1879-1976)
Dodds (1893 – 1979)
Guthrie (1906 – 1981)

I have secured primary resources as well as

English translations.
 User:B9_hummingbird
hovering/Blog/Personal_Weblog/Nonduality/Dre
ams_(Orphic Hymn)

Today I have remembered the primacy of poetics

and I am contemplating having Nonduality and
poetry as a theme.

Orphism (more rarely Orphicism) (Ancient Greek,

"Ορφικά") is the name given to a set of religious[88]

http://books.google.com.au/books?
id=fkwkgUEZjrkC&pg=PA29&dq=orphic&ei=9l3sS
62aGILMlAT5koiYCA&cd=10#v=onepage&q=orp
hic&f=false
http://books.google.com.au/books?id=-
C6wNyrxUO8C&printsec=frontcover&dq=orphic&
ei=E1_sS7HfCJTukgTdpNCdCA&cd=1#v=onepag
e&q&f=false
http://www.sacred-texts.com/cla/hoo/index.htm
http://books.google.com.au/books?
id=Ba8wAAAAYAAJ&printsec=frontcover&dq=th
omas+taylor+hymns+orpheus&source=bl&ots=L
w0vsPGSVO&sig=bZgfRuZEGLFgYDXem28qIhqD
btU&hl=en&ei=q1_sS7Vgj-zsA-
6W9ZgG&sa=X&oi=book_result&ct=result&resnu
m=2&ved=0CBwQ6AEwAQ#v=onepage&q&f=fals
e
http://books.google.com/books?
id=zGCqj2VkEoMC&printsec=frontcover&source
=gbs_v2_summary_r&cad=0#v=onepage&q&f=fal
se
http://books.google.com.au/books?
id=qn4L6iboYesC&dq=Dodds+1957+greeks&sou
rce=gbs_navlinks_s
http://books.google.com.au/books?
id=AGZssi0h0LgC&dq=linforth+orpheus&source
=gbs_navlinks_s
Yantra, Mandala, Rangoli

Sri Yantra

"You have noticed that everything an

Indian does is in a circle, and that is
because the Power of the World always
works in circles, and everything tries to
be round. In the old days when we were
a strong and happy people, all our
power came to us from the sacred hoop
of the nation, and so long as the hoop
was unbroken, the people flourished. The
flowering tree was the living center of
the hoop, and the circle of the four
quarters nourished it. The east gave
peace and light, the south gave warmth,
the west gave rain, and the north with
its cold and mighty wind gave strength
and endurance. This knowledge came to
us from the outer world with our
religion. Everything the Power of the
World does is done in a circle. The sky is
round, and I have heard that the earth is
round like a ball, and so are all the stars.
The wind, in its greatest power, whirls.
Birds make their nests in circles, for
theirs is the same religion as ours. The
sun comes forth and goes down again in
a circle. The moon does the same, and
both are round. Even the seasons form a
great circle in their changing, and
always come back again to where they
were. The life of a man is a circle from
childhood to childhood, and so it is in
 everything where power moves. Our
tepees were round like the nests of birds,
and these were always set in a circle, the
nation's hoop, a nest of many nests,
where the Great Spirit meant for us to
hatch our children."[89]
Krishna said in the Bhagavad Gita, Chapter 12,
Verse 5, that it is much more difficult to focus on
God as the unmanifested than God with form, due
to human beings having the need to perceive via
the senses.[90]

Yantra function as revelatory conduits of cosmic

truths. Yantra, as instrument and spiritual
technology, may be appropriately envisioned as
prototypical and esoteric concept mapping
machines or conceptual looms. Certain yantra are
held to embody the energetic signatures of, for
example, the Universe, consciousness, shta-devata.
Though often rendered in two dimensions through
art, yantra are conceived and conceptualised by
practitioners as multi-dimensional sacred
architecture and in this quality are identical with
their correlate the mandala. Meditation and trance
induction that generates the yantra of the subtle
body in the complementary modes of the utpatti-
krama and saṃpanna-krama are invested in the
various lineages of tantric transmission as exterior
and interior sacred architecture that potentiate the
accretion and manifestation of siddhi.

Khanna (2003: p.21) in linking Mantra, Yantra,

Ishta-devata, and thoughtforms states:

Mantras, the Sanskrit syllables inscribed

on yantras, are essentially 'thought
forms' representing divinities or cosmic
powers, which exert their influence by
means of sound-vibrations.[91]
Yantra is an aniconic temenos or tabernacle of
deva, asura, genius loci or other archetypal entity.
Yantra are theurgical device that engender
entelecheia. Yantra are realised by sadhus through
darshana and samyama. Yantra, or other
permutations and cognate phenomena such as
Mandala, Rangoli, Kolam, Rangavalli and other
sacred geometrical traditions, are endemic
throughout Dharmic Traditions. Some Hindu
esoteric practitioners employ yantra, mantra and
other items of the saṃdhyā-bhāṣā (Bucknell, et al.;
1986: p.ix) in their sadhana, puja and yajna [92].

Alvars

Nathamuni (c.900-950)[93] was a Vaishnava

scholar who founded the Sri Vaishnava tradition.
He is notable for collecting and codifying the 4,000
verses of the Alvars known as the "Naalayira Divya
Prabhandham" in the Tamil Language. Nathamuni
systematized the Sri Vaishnava theology in
Sanskrit after collecting the Tamil verses of the
Alvars. He was engaged in significant active
dialectic with Buddhadharma proponents.

In the following Werner (1993: p.86) identifes the

dynamic between the personal deity and the
bhakta or devotee which are are ostensibly a
dualism as there is required a separation to have a
relationship though the mystery of the loving
reciprocity unites and binds them in nonduality
according to their devotion:

Thus the supreme ideal of bhakti is a

state of reciprocal love between Kṛṣṇa,
who is the Lord himself, and the devotee
who is in His power, a state in which
each member of the loving relationship
feels spiritually deficient and void
 without the other and find his fulfilment
only in the other.[94]
'I am Thine', 'Thou art mine' and 'Thou I am', these
are the developmental modes of devotion
according to Madhusūdana, an authority on both
nondualism and bhakti. It should be stated that
this closely charts the mysticism of Buber in I and
Thou.

http://books.google.com.au/books?
id=8TwHhuZrZ-
wC&pg=PA11&dq=alvars&hl=en&ei=vYjwS-
jvE4vY7AOP88iLBg&sa=X&oi=book_result&ct=re
sult&resnum=2&ved=0CCwQ6AEwAQ#v=onepag
e&q=alvars&f=false

Yoga

Whicher (2003) in Whicher and Carpenter (2003:

pp.51-52) challenges the "dualistic" historical
paradigm of Yoga scholarship founded in a
separation of "puruṣa" and "prakṛti" thus:

"It is often said [by Western scholarship]

that, like classical Sāṃkha, Patañjali's
yoga is a dualistic system, understood in
terms of puruṣa and prakṛti. Yet, I
submit, yoga scholarship has not
clarified what "dualistic" means or why
yoga had to be "dualistic". Even in
avowedly non-dualistic systems of
thought such as Advaita Vedanta we can
find numerous examples of basically
dualistic modes of description and
explanation."[95]
Rājarshi (2001: p.45) conveys his estimation of the
historical synthesis of the School of Yoga (one of
the six Āstika schools of Sanatana Dharma) which
he holds introduces the principle of "Isvara" as
Saguna Brahman, to reconcile the extreme views
of Vedanta's "advandva" and Sankya's "dvandva":

"Introducing the special tattva

(principle) called Ishvara by yoga
philosophy is a bold attempt to bring
reconciliation between the
transcendental, nondual monism of
vedanta and the pluralistic, dualistic,
atheism of sankhya. The composite
system of yoga philosophy brings the
two doctrines of vedanta and sankya
closer to each other and makes them
understood as the presentation of the
same reality from two different points of
view. The nondual approach of vedanta
presents the principle of advandva
 (nonduality of the highest truth at the
transcendental level.) The dualistic
approach of sankhya presents truth of
the same reality but at a lower empirical
level, rationally analyzing the principle
of dvandva (duality or pairs of
opposites). Whereas, yoga philosophy
presents the synthesis of vedanta and
sankhya, reconciling at once monism
and dualism, the supermundane and the
empirical."[96]
Sikh dharma

"Modern scholarship has demonstrated

how Sikhism has--through the Sant
tradition--been influenced by the
devotionalism of Hindu (Vaiṣṇava)
Bhakti, the hath-yoga of the Nāth
 tradition, and the mysticism of
Sufism."[97]
Sikhism is a monotheistic religion which holds the
view of non-dualism. A principle cause of suffering
in Sikhism is the ego (ahankar in Punjabi), the
delusion of identifying oneself as an individual
separate from the surroundings. From the ego
arises the desires, pride, emotional attachments,
anger, lust, etc., thus putting humans on the path
of destruction. According to Sikhism the true
nature of all humans is the same as God, and
everything that originates with God. The goal of a
Sikh is to conquer the ego and realize your true
nature or self, which is the same as God's.

An important nondual text which is held to be a

guru by Sikhs is the Guru Granth Sahib.

Mandair, Arvind (2005). 'The Politics of

Nonuality: Reassessing the Work of
 Transcendence in Modern Sikh Theology' in
Journal of the American Academy of Religion,
September 2006, Vol. 74, No.3, pp. 646-673.
Yogi Bhajan

Sant Mat

Sant Mat (Devanagari: संत मत) was a loosely

associated group of teachers that became
prominent in the northern part of the Indian sub-
continent from about the 13th century.
Theologically, their teachings are distinguished by
an inward, loving devotion to a divine principle, and
socially by an egalitarianism opposed to the
qualitative distinctions of the Hindu caste system,
and to those between Hindus and Muslims.[98]

The sant lineage can be divided into two main

groups: The northern group of Sants from the
provinces of the Punjab, (Rajasthan and Uttar
Pradesh), who expressed themselves mainly in
vernacular Hindi, and the southern group, whose
language is archaic Marathi, represented by
Namdev and other Sants of Maharashtra.[98]

Schomer & McLeod (p.216-217):

"In the Maharashtrian tradition, the

Sants are not only thought of and
referred to as Vaishnava bhaktas or
Bhagavatas, but are specifically
identified as Varkaris, the devotees of
Lord Vitthala of Pandharpur. According
to R.D. Ranade, the Sants of
Maharashtra all belong to the Vitthala-
sampradāy: "not that the followers of
other sampradayas are not Sants, but
the followers of the Varkari Sampradaya
are Sants par excellence." Furthermore,
though the Sant tradition as a whole is
sometimes thought of as propounding
nirguṇa bhakti, i.e. bhakti having as its
object the quality-less, invisible, all-
pervading supreme Reality, this
formulation is more appropriate to the
northern Sants than to the Sants of
Maharashtra. The Varkaris are to a
certain extent saguṇa bhaktas in that
they are devoted to at least one visible
mūrti, that of Vitthala, considered a
svarūpa ('spontaneous manifestation') of
the Godhead. It is indeed the popular
cult of Vitthala that gives the
Maharashtrian Sant tradition as a
whole its characteristic Vaishnava
flavor. The popular cult of Vitthala as a
young cowherd boy merges into the cult
of Krishna as cowherd, and Vitthala
himself is identified with Krishna-Gopal.

Ultimately, however, it is not the

Vitthala icon that grants salvation, but
devotion to the Name of God, the
invisible, all-pervading Godhead. It is
this ardent devotion to the divine Name
which is the rallying point of all the
Sants, both northern and southern. This
is well exemplified in two sākhīs
attributed to Kabir in the Ādi Granth
collection of the 'sayings' (bānī) of the
'Bhagats'. The sākhīs present a brief
dialogue between two Maharashtrian
Sants -- Namdev (Nama), the tailor
(śimpi) and his contemporary Trilochan:
 O Nama, māyā has deceived you
said his friend Trilochan:
Why do you keep printing cloth
instead of meditating on Ram?
Said Nama: O Trilochan,
with your mouth, invoke Ram,
With your hands and feet, do all your
work,
keeping your soul fixed on Niranjan.

Such an utterance, put by Kabir in the

mouth of his illustrious predecessor
Namdev, points to the convergence of
the spiritual attitudes of the northern
Sants and the Sants of Maharashtra.
Whatever their particular religious
tradition, the Sants are seekers of the
'Pure' (nirañjan), the Absolute, a
 Godhead which transcends their own
traditional allegiances. This spiritual
attitude tends to blur not only the
distinction between nirguṇa and
sirguṇa, but also the traditional
distinction between Shaivism and
Vaishnavism. In Maharashtra, as well as
Gujarat and later on, in Karnataka, it is
possible to follow step by step the
gradual merging of the Shaiva faith into
the nonsectarian Vaishnava bhakti of
the Sants."[99]
'One Hundred Poems' by Kabir translated by
Rabindranath Tagore

Kashmiri Shaivism

Hartzell, James Francis (1997). Tantric Yoga: A

Study of the Vedic Precursors, Historical
Evolution, Literatures, Cultures, Doctrines, and
 Practices of the 11th Century Kaśmīri Śaivite and
Buddhist Unexcelled Tantric Yogas. Thesis:
Columbia University. (https://www.scribd.com/d
oc/22588991/Tantric-Yoga-A-study-of-the-Vedic-
precursors-historical-evolution-literatures-culture
s-doctrines-and-practices-of-the-eleventh-century
-Kasmiri-S)
Kashmir Shaivism
Abhinavagupta

Abhinavagupta (Kashmiri_language: अभिनवगुप्त)

(approx. 950 - 1020 AD[100][101]) was one of India's
greatest philosophers, mystics and aestheticians.
He was also considered an important musician,
poet, dramatist, exegete, theologian, and
logician[102][103] - a polymathic personality who
exercised strong influences on Indian
culture.[104][105]
He was born in the Valley of Kashmir[106] in a
family of scholars and mystics and studied all the
schools of philosophy and art of his time under the
guidance of as many as fifteen (or more) teachers
and gurus.[107] In his long life he completed over 35
works, the largest and most famous of which is
Tantrāloka, an encyclopedic treatise on all the
philosophical and practical aspects of Trika and
Kaula (known today as Kashmir Shaivism).
Another one of his very important contributions
was in the field of philosophy of aesthetics with his
famous Abhinavabhāratī commentary of
Nāṭyaśāstra of Bharata Muni.[108]

http://ccbs.ntu.edu.tw/FULLTEXT/JR-
PHIL/ew95314.htm
http://books.google.com.au/books?
id=kQf2m8VaC_oC&lpg=PA272&dq=Introduction
%20to%20the%20Tantr%C4%81loka&pg=PA225#
v=onepage&q&f=false
 http://books.google.com.au/books?
id=EYWmc0gfYyIC&dq=Tantr%C4%81loka&lr=&s
ource=gbs_navlinks_s
http://books.google.com.au/books?
id=hMCFQ39cHNkC&printsec=frontcover&dq=ka
shmir%20shaivism&source=gbs_slider_thumb#v
=onepage&q&f=false

Jain dharma

Digambara
Khajuraho Group of Monuments
Khajaraho thru Daniélou (1907 – 1994) and the
photography of his lover that brought the
temples to the World
Buddha dharma

Though popular discourse both etic and emic as

well as the discourse of scholarship with which it
intersects, employ the term "Buddhism" for the
Buddhadharma (and often employ the term
uncritically), it is salient to be mindful that the
Buddhadharma is not a monolithic tradition[109] but
a continuum of a number of sub-traditions and
praxis-lineages (or sadhana-lineages), many of
which tout a number of nondualities proper in
various sub-traditions and 'vehicles' (Sanskrit:
yana); refer Wallace (2007: pp.106-107).[110]

Nonduality as Shunyata and Prajna

Huntington & Wangchen (1995: p.119) hold where

'emptiness' is a gloss of Shunyata (Sanskrit) and
'wisdom' is a gloss of Prajna (Sanskrit):

With the actualization of emptiness,

manifest in wisdom as an effect, the
bodhisattva gains access to the
nondualistic knowledge of a buddha. It
may be that this concept seems
particularly abstruse because it is
 associated not so much with a way of
knowing as with a way of being, for we
have seen the justification underlying
claims to knowledge of this type is
necessarily immersed in a certain form
of life...a kind of nondualistic knowledge
is present wherever a particular
epistemic act is embedded in an intuitive
awareness of the unique context through
which two apparently discrete
phenomena are intimately related, as is
usually the case, for example, when we
speak of a cause and its effect.[111]
Further to the coincidence or nonduality of
Shunyata and Prajna within the 'Pure-and-perfect-
Mind' (Wylie: byang chub sems[112]; Sanskrit:
Bodhicitta), Günther & Trungpa (1975: p.30) state
that:
 We cannot predicate anything of prajna
except to say that when it is properly
prajna it must be as open as that which
it perceives. In this sense we might say
that subjective and objective poles,
(prajna and shunyata) coincide. With
this understanding, rather than saying
that prajna is shunyata, we can try to
describe the experience by saying that it
has gone beyond the dualism of subject
and object.[113]
Buddhadharma (general)

All schools of Buddhism teach No-Self (Pali anatta,

Sanskrit anatman). Non-Self in Buddhism is the
Non-Duality of Subject and Object, which is very
explicitly stated by the Buddha in verses such as
“In seeing, there is just seeing. No seer and
nothing seen. In hearing, there is just hearing. No
hearer and nothing heard.” (Bahiya Sutta, Udana
1.10). Non-Duality in Buddhism does not constitute
merging with a supreme Brahman, but realising
that the duality of a
self/subject/agent/watcher/doer in relation to the
object/world is an illusion.[114]

Within the Mahayana presentation, the two truths

may also refer to specific perceived phenomenon
instead of categorizing teachings. Conventional
truths would be the appearances of mistaken
awareness - the awareness itself when mistaken -
together with the objects that appear to it or
alternatively put the appearance that includes a
duality of apprehender and apprehended and
objects perceived within that. Ultimate truths, then,
are phenomenon free from the duality of
apprehender and apprehended.[115]
In the Mahayana Buddhist canon, the Diamond
Sutra presents an accessible nondual view of "self"
and "beings", while the Heart Sutra asserts
shunyata — the "emptiness" of all "form" and
simultaneously the "form" of all "emptiness". The
Lotus Sutra's parable of the Burning House implies
that all talk of Duality or Non-Duality by Buddhas
and Bodhisattvas is merely Skillful Means
(Sanskrit upaya kausala) meant to lead the
deluded to a much higher truth. The fullest
philosophical exposition is the Madhyamaka; by
contrast many laconic pronouncements are
delivered as koans. Advanced views and practices
are found in the Mahamudra and Maha Ati, which
emphasize the vividness and spaciousness of
nondual awareness.

Mahayana Buddhism, in particular, tempers the

view of nonduality (wisdom) with respect for the
experience of duality (compassion) — ordinary
dualistic experience, populated with selves and
others (sentient beings), is tended with care,
always "now". This approach is itself regarded as a
means to disperse the confusions of duality (i.e.
as a path). In Theravada, that respect is expressed
cautiously as non-harming, while in the Vajrayana,
it is expressed boldly as enjoyment (especially in
tantra).

Williams & Tribe (2000, 2002: p.73):

It was the Buddha who declared that

karman is intention, a mental event. In
so doing, Gombrich comments, the
Buddha 'turned the brahmin ideology
upside down and ethicised the
[U]niverse. I do not see how one could
exaggerate the importance of the
Buddha's ethicisation of the world,
 which I regard as a turning point in the
history of civilisation' (Gombrich
1996:51). Thus the Buddha turned
attention from physical acts cleansing
the pollution resulting from 'bad karma'
--such as acts of physical asceticism, or
the Brahmanic actions of purification,
which typically involve washing, or
ingesting 'the five products of the cow' --
to 'inner purification', mental
training.[116]

Buddhadharma or
Hindudharma? Symbols are
so slippery

Now, this is wonderful but also a

misrepresentation. The ritual specialist of the
Brahmanas were accomplished in interior
visualization. Case in point, as a matter of course
it was mandatory that there be one Brahmana who
in the interior of his mind, they were all men to my
knowledge, I have not known of a women in such
ritual. But then I am sure there were women's
traditions but I have not been privy to them.
Though I will mention Rangoli etc. Now back to the
point. The one Brahamana would visualize
perfectly the whole ritual in the interiority of his
mind at the time the ritual was simultaneously
being enacted in the world by others. It was a
failsafe. Also, understood that the 'dreaming'
Brahman was dreaming the action into being.
Somewhat like the dreaming Lord dreams the
world into being and all activities and sentient
beings. But it is understood in the tradition that the
real ritual is the interior offering. That is the salient
point. Actually, that is not quite it. The interior
offering seals the exterior offering. No, the interior
offering makes the outer offering a sacrament.
That's better. Need to find quote. One does wonder
how there was synchronization between the
visualizer and the enactors, but then mythic time is
timeless so maybe absolute synchrony was not
required.

Textual example of a nondualism in the literature

of the Buddhadharma: Vimalakīrti Nirdeśa Sūtra

Vimalakīrti Nirdeśa Sūtra (IAST) (Wei-mo-chieh

ching) This text has nondual themes which it gives
the Sanskritic nomenclature "Reconciliation of
Dichotomies" (yamakavyatyastahara).

http://www.westernbuddhistreview.com/vol3/no
nduality.html
http://books.google.com.au/books?
id=n4K7p6XSpSYC&pg=PA6&lpg=PA6&dq=Yama
kavyatyastahara&source=bl&ots=v3N-
tAEtjr&sig=WpyEpwSAjho3caQaDBafbwv8gTQ&h
 l=en&ei=4EepTLmiOMaecauMkZ0N&sa=X&oi=bo
ok_result&ct=result&resnum=1&ved=0CBQQ6AE
wAA#v=onepage&q=Yamakavyatyastahara&f=fal
se
Richard B. Mather. (1968). 'Virmalakirti and
Gentry Buddhism'. History of Religions. The
University of Chicago Press. @JSTOR
http://www.jstor.org/pss/1061746
Burton Watson (b.1925)

Korean Buddhism

Park (1983: p. 147) identifies essence-function as

an East Asian Buddhist strategy to convey
nonduality:

Since the t'i-yung or "essence-function"

construction is originally used by East
Asian Buddhists to show a non-dualistic
and non-discriminate nature in their
enlightenment experience, it should not
 exclude any other frameworks such as
neng-so or "subject-object"
constructions. Nevertheless the essence-
function construction must be
distinguished from the subject-object
construction from a scholastic
perspective because the two are
completely different from each other in
terms of their way of thinking.[117]
Park (2009: p.11) holds that:

"...the terms mom and momjit are

familiar to all Koreans, and have their
roots in ancient history. Although I
translated them in the introduction as
"essence" and "function", a more
accurate definition (and the one the
Korean populace is more familiar with)
is "body" and "the body's functions". The
implications of "essence/function" and
"body/its functions" are similar, that is,
both paradigms are used to point to a
nondual relationship between the two
concepts. There is a subtle but crucial
difference, however, between the two
models, "essence/function" and "body/its
functions". The term essence/function
(which is often translated by East Asian
scholars into the Chinese term t'i-yung)
has a rather abstract, philosophical
tone, connoting an impression of being
somewhat removed from the nitty-gritty
details of everyday life. My primary
interest, however, is in the human
being's personal understanding and
experience of nonduality."[118]
 I love the following Korean Tradition book on
interpenetration just from the tutular icon NB:
Avatamsaka, Korean Tradition, entwine with
poetry metaphors and Frye, Frye entwines with
Blake
http://books.google.com.au/books?
id=FPeNprjfSzcC&pg=PA91&dq=The+World+Text
+flower+garland&ei=8o_tS7vrEo2SkASEo4yMDA
&cd=4#v=onepage&q=The%20World%20Text%20
flower%20garland&f=false
Vajrayana

Yab-yum

Gross (2009: p.207) a leading Feminist theologian

identifies the nondual import of yab-yum
iconography where His ever-so-skillful 'method'
(upaya) really enjoys Her ever-so-spacious
'wisdom' (prajna), a wisdom where wisdom-in-
reciprocity enjoys method; where His-Her enjoining
is coincident in 'great bliss' (mahasukha):

...a vital point must be made, especially

given that the yab-yum image is always
said to be an image in which the
partners are in sexual union...[t]hough it
may seem paradoxical and difficult to
understand, this image, nevertheless, is
not literally about sex, as in sexual
intercourse. It is about nonduality,
which is visually represented by the yab-
yum icon.[119]
Indigenous Americans

Burrus & Keller (2006: p.71-72) in their work of

transdisciplinary theological colloquia, convey the
casestudies of Indigenous Americans which sing-
a-song of nondual gender and nondual biological
sexual designation and the natural spectrum of
possibility:

However objective it may seem, even the

scientific framework for defining the
"two sexes" is a cultural construction. As
Judith Butler has shown, the dominant
American ideology of the body affirms
the existence of two sexes, two genders,
and two basic sexualities that are
treated as naturally distinct. But
biological sex is not ideologically
independent of the other terms; our
culture defines our genetics, object-
oriented genital joining, and other
gender practices in binary fashion in
order to identify us dualistically as
either male/masculine or
female/feminine (where "normal" males
and females are heterosexual).
Violations of these norms are deemed
unnatural. So doctors have tended to
define genetic sex dualistically, as XX or
XY, and to label violations of the genetic
dualism (such as XXY and XO people),
including "mismatches" between
genetics, hormones, and appearance, as
"diseased." But as Anne Fausto-Sterling
describes, there is a spectrum of such
deviations, naturally occurring bodies
with non-dual genital combinations and
diverse physicals expressions. Hidden
among the males and females living in
America are so-called "true
hermaphrodites," who possess both ova
and testes, "genetically male" (XY)
 people with Androgen Insensitivity
Syndrome who look like and are usually
raised as women, "genotypically female"
(XX) children whose genitalia are
virilized at puberty, and "genotypically
male" (XY) children who are
anatomically female or androgynous at
birth but at puberty develop testes, a
fused scrotum, and secondary male sex
characteristics.[120]
Though the inclusion of nondual bodies, genders
and sexual designations and other biological
florescence, are by definition qualified for inclusion
in this article and such inclusion is rarefied,
especially when understood as as embodying a
syncretic and wholistic ideal, a "a one-sex/body,
multi-gender model that reflected ancient gender
norms" and which is metaphorically apt in many
spiritual nondual traditions as Burrus & Keller
(2006: p.71) state:

...the dominant ideology of the body in

the premodern West was a one-sex/body,
multi-gender model that reflected
ancient gender norms for the
distribution of power. Only with the rise
of Western medicine and genetics has
sex been conceived as dual and
ontologically stable--male and
female.[121]
Dzogchen

Introduction

Dzogchen is a relatively esoteric tradition to date

but I have been engaged in bringing its traditionally
closed discourse into the open in a way that is
respectful of the tradition and its transmission
restrictions. Times change and I hold that the
discourses of nonduality are key for the growth
and harmony of our global peoples. Dzogchen is
concerned with the "natural state", and
emphasizing direct experience. This tradition is
found in the Nyingma tradition of Tibetan
Buddhism, where it is classified as the highest of
this lineage's nine yanas, or vehicles of practice.
Similar teachings are also found in the non-
Buddhist Bön tradition, where it is also given the
nomenclature "Dzogchen" and in one evocation the
ninth in a nine vehicle system. The nine vehicles in
both the Bonpo and Buddhadharma traditions are
different but they mutially inform. In Dzogchen, for
both the Bonpo and Nyingmapa, the primordial
state, the state of nondual awareness, is called
rigpa.

The Dzogchen practitioner realizes that

appearance and emptiness are inseparable. One
must transcend dualistic thoughts to perceive the
true nature of one's pure mind. This primordial
nature is clear light, unproduced and unchanging,
free from all defilements. One's ordinary mind is
caught up in dualistic conceptions, but the pure
mind is unafflicted by delusions. Through
meditation, the Dzogchen practitioner experiences
that thoughts have no substance. Mental
phenomena arise and fall in the mind, but
fundamentally they are empty. The practitioner
then considers where the mind itself resides. The
mind can not exist in the ever-changing external
phenomena and through careful examination one
realizes that the mind is emptiness. All dualistic
conceptions disappear with this
understanding.[122]

http://www.scribd.com/doc/38639434/Mahayog
a-Texts-at-Tun-Huang
Ground-of-being

'Ground [of Being]' (Tibetan: གཞི ; Wylie: gzhi)[123]

(pronounced: zhi) is an essential cultural token of
the Dzogchen tradition of both the Bonpo[124] and
the Nyingmapa.[125] It is a seminal conceptual
point and focus of praxis foregrounded in the
Dzogchen literature (particularly the Seventeen
Tantras) and sadhana (Sanskrit) lineages and may
be apprised as a memetic conduit for the
continuum[-of-being] to enter into the concept-less
Dzogchen nondual 'awareness', 'rigpa' (Wylie: rig
pa; IAST: vidyā)[126], Dzogchen-as-process where
the praxis albeit 'natural' (Wylie: lhan skyes; IAST:
sahaja)[127] and 'effortless' (Wylie: lhun grub; IAST:
anābhoga)[128] has the sense of
'spontaneity'.[129][130] The Gankyil is the polysemic
teaching tool employed in the Dzogchen tradition
to iconographically signify the triune of the Ground,
a symbol of primordial nonduality.
 Gankyil

The Gankyil is the polysemic teaching tool

employed in the Dzogchen tradition to
iconographically signify the triune of the Ground, a
symbol of primordial nonduality. Throughout the
Seventeen Tantras, the principal tantras of the
Nyingma Dzogchen doctrinal view on the
Sugatagarbha qua 'Ground' (Wylie: gzhi), the triune
of 'essence' (Wylie: ngo bo), 'nature' (Wylie: rang
bzhin) and 'power' (Wylie: thugs rje) is
foregrounded. Where essence is openness or
emptiness (Wylie: ngo bo stong pa), nature is
luminosity, lucidity or clarity (as in the luminous
mind of the Five Pure Lights) (Wylie: rang bzhin
gsal ba) and power is universal compassionate
energy (Wylie: thugs rje kun khyab), unobstructed
(Wylie: ma 'gags pa).[131]
Goodman & Davidson (1992: p.14) render the
triune of the Ground as 'facticity' (Wylie: ngo bo),
'actuality' (Wylie: rang bzhin) and 'resonance'
(Wylie: thugs rje) and in so doing place this
esoteric cultural token of Dzogchen-as-praxis
within the wider technical language of
contemporary philosophical discourse in the
English:

"Process-oriented rdzogs-chen has as its

pivot the notion of gzhi which means
both ground (the static, sort of steady-
state) and reason (the dynamic, the
intensity with which the unfolding of the
initial pure potential occurs). As such
pure potential (gzhi ka-dag chen-po) it is
discussed in terms of a triune dynamics,
referred to as facticity (ngo-bo),
actuality (rang-bzhin), and resonance
(thugs-rje). This English rendering of
highly technical terms constantly
employed in the original Tibetan sources
has been chosen in order to avoid any
essentialist associations, so much more
so as the texts themselves repeatedly
state that ngo-bo (facticity) has nothing
to do with nor can even be reduced to
the (essentialist) categories of substance
and quality; that rang-bzhin (actuality)
remains open-dimensional, rather than
being or turning into a rigid essence
despite its being what it is; and that
thugs-rje (resonance) is an atemporal
sensitivity and response, rather than a
distinct and narrowly circumscribed
operation."[132]
In their annotations to this paragraph, Goodman &
Davidson (1992: p.147) identify that they draw the
sense of 'resonance' from the work of Jantsch
(1975)[133] and further define thus:

"...it is resonance (thugs-rje) with its

fluctuations as high-level excitation (rig-
pa) and low-level excitation (ma-rig-pa)--
in cognitive terms: understanding
(rtogs) and lack of understanding (ma-
rtogs)--that stochastically determines
the final outcome of the process."[134]
Günther (1984) provides a definition and
discussion of facticity in relation to the Dzogchen
Ground.[135]

I have yet not sourced a suitable definition of

facticity in relation to my experience of the
Essence of the Base.
Ngakpa tradition

Caplan (2009: p.163), with an indirect quotation,

conveys her understanding of the view of a
contemporary Ngakpa who holds duality and
nonduality to be nondual:

"Ngakpa Chögyam, a Tibetan Buddhist

teacher from Wales, offers a perspective
on nonduality that includes all of life as
a direct expression of the nondual core
of truth. He explains that nonduality, or
emptiness, has two facets: one is the
empty, or nondual, and the other is form,
or duality. Therefore, duality is not
illusory but is instead one aspect of
nonduality. Like the two sides of a coin,
the formless reality has two dimensions
-- one is form, the other is formless.
 When we perceive duality as separate
from nonduality (or nonduality as
separate from duality), we do not engage
the world of manifestation from a
perspective of oneness, and thereby we
fall into an erroneous relationship with
it. From this perspective it is not "life" or
duality that is maya, or illusion; rather,
it is our relationship to the world that is
illusory."[136]
Bonpo Dzogchen

Svabhava (Sanskrit; Wylie: rang bzhin) is very

important in the nontheistic theology of the Bonpo
Dzogchen 'Great Perfection' tradition where it is
part of a technical language to render macrocosm
and microcosm into nonduality, as Rossi (1999:
p.58) states:
"The View of the Great Perfection further
acknowledges the ontological identity of
the macrocosmic and microcosmic
realities through the threefold axiom of
Condition (ngang), Ultimate Nature
(rang bzhin) and Identity (bdag nyid).
The Condition (ngang) is the Basis of all
(kun gzhi)--primordially pure (ka dag)
and not generated by primary and
instrumental causes. It is the origin of
all phenomena. The Ultimate Nature
(rang bzhin) is said to be unaltered (ma
bcos pa), because the Basis [gzhi] is
spontaneously accomplished (lhun grub)
in terms of its innate potential (rtsal) for
manifestation (rol pa). The non-duality
between the Ultimate Nature (i.e., the
 unaltered appearance of all phenomena)
and the Condition (i.e., the Basis of all
[kun gzhi]) is called the Identity (bdag
nyid). This unicum of primordial purity
(ka dag) and spontaneous
accomplishment (lhun grub) is the Way
of Being (gnas lugs) of the Pure-and-
Perfect-Mind [byang chub (kyi)
sems]."[137]
Zen

Dogen

Zen is a non-dual tradition. It can be considered a

religion, a philosophy, or simply a practice
depending on one's perspective. It has also been
described as a way of life, work, and an art form.
Zen practitioners deny the usefulness of such
labels, calling them, "The finger pointing at the
moon." Tozan, one of the founders of Soto Zen in
China, had a teaching known as the Five Ranks of
the Real and the Ideal, which points out the
necessity of not getting caught in the duality
between Absolute and Relative/Samsara and
Nirvana, and describes the stages of further
transcendence into fully realising the Absolute in
all activities. Nondual themes are very strong in
the literary work of Dogen (1200 - 1253).[138]

Lotus Sutra thru Dogen

http://www.thezensite.com/ZenEssays/DogenSt
udies/The_Lotus_Sutra_as_a_Source.html
Shobogenzo, and particularly Discourse of the
Mountains etc... and Deep Ecology... theme of
nonduality: subject as context
http://books.google.com.au/books?
id=AmKE2xIjOwcC&pg=PA33&lpg=PA33&dq=bud
 dhanature+monad&source=bl&ots=R_S2XB2OHe
&sig=JQWbxnPeQuAY4Jby_l57clVJhR0&hl=en&e
i=X4f1S9GtM5Dc7AP16en6BQ&sa=X&oi=book_r
esult&ct=result&resnum=1&ved=0CBYQ6AEwAA
#v=onepage&q&f=false

Indigenous traditions
Diné/Navajo

Detail of Dance to the

Berdashe, painted by George
Catlin

Burrus & Keller (2006: p.73) further to the greater

cultural context of mainland America and the
diverse two-spirit cultures of the Indigenous
American peoples, convey the spiritual view of the
Diné or Navajo peoples in relation to the ideal that
"all humans were spiritually androgynous":
...eighteenth- and nineteenth-century
Navajo had a three-sex, multigender
system that included the nádleehí, a
"two-spirit" (bi-gender) person who had
one of three anatomical birth-sexes
(male, female, or androgynous), but was
identified by a combination of masculine
and feminine gender-attributes. Because
Native Americans typically thought
birth sex matured over time and defined
gender primarily based on work
preference, "two-spirit" people included
non-dually sexed persons; born-males
who adopted women's work, manners,
and speech patterns; born-females who
took up men's work and mannerisms; or
those born either male or female who
 combined elements of women and men's
cultural roles. Finally, the Navajo did not
denounce the nádleehí as unnatural
because gender or sex practices did not
fit an individual's birth-sex; rather, they
thought that all humans were spiritually
androgynous, so they treated the
nádleehí as a special but natural
gender.[139]
South Pacific

For e.g. Hawai'i, Samoa, Tahiti and New Zealand,

etc.

Hawai'i

Ho'oponopono

http://www.facebook.com/editprofile.php?
sk=philosophy&success=1#!/notes/sage-
 mahosadha/hooponopono-practice-nonduality-
and-my-new-years-gift-to-the-
world/10150386731140457
to affirm this edit as I hadn't logged in I had to
enter the text "teamocean". sublime

Will-o'-the-wisp of Wayfinding:
Process Thought as orientation
within Systems Theology
Tuesday, May 18, 2010: I awoke with the
hypnagogia of the names Whitehead (1861 –
1947) and Kerényi (1897 – 1973) resonant as
sound-forms in my mind. I interpret this as direct
instruction that they are to be included in this
exploration. Both names are familiar to me by the
way but I have not encountered them in any
specifically nondualist mode of thought, nor am I
familiar with either of their body of work nor
inquiry to my knowledge so this is curious. I found
the following quotation by Berthrong (1998: p.149)
on Whitehead and nonduality which makes
reference to a conclusion in the work of Loy
(1988), a text to which I do no have reference so
this is wonderful:

One of the provocative features of

Western process thought has been its
apparent ability to link modern
philosophy, science, and technology.
What is more, it also claims that these
linkages would include material taken
from outside of the classical North
Atlantic intellectual world. While there
is nothing novel in trying to link
philosophy and theology in the praxis of
classical, medieval, or even early
modern Western thought, there is
something subversive about the mixture
of non-Western and Western material in
the eyes of many contemporary
philosophers. But if Whitehead
expresses a nondual vision of reality,
such as discussed in great detail by
David Loy (1988) in terms of Hindu,
Buddhist, and Taoist Asian thought, then
the conjunction of theology and
philosophy is not hard to understand.
Loy argues that all nondual philosophies
are closely allied to soteriology because
the typical nondual strategy is not only
to thematize how we describe and
perceive reality but to suggest that we
can overcome the errors of dualistic
thinking. Most nondual thinkers,
according to Loy, develop methods for
human beings to deconstruct their false
 perceptions of reality. Better thinking is
one key to better living. Whitehead also
argued that one task of philosophy was
to help us live better and better still.[140]
There was an uncited paragraph in
Process_philosophy (May 18, 2010) thus:

Whitehead enumerated three essential

natures of God. The primordial nature of
God consists of all potentialities of
existence for actual occasions, which
Whitehead dubbed eternal objects. God
can offer possibilities by ordering the
relevance of eternal objects. The
consequent nature of God prehends
everything that happens in reality. As
such, God experiences all of reality in a
sentient manner. The last nature is the
 superjective. This is the way in which
God’s synthesis becomes a sense-datum
for other actual entities. In some sense,
God is prehended by existing actual
entities.
I don't understand these terminologies but I find it
pointed given Valentinus' triune, Allogenes' triune,
the Gankyil and now Whitehead's there is import
here. A resolved system: a monad yet a trinity, as a
triune. Different aspects of that which is
aspectless: divisions within the indivisible. I need
to find more of this triune of Whitehead in context
so I understand his lexicon. Just as point of entry
and as interpretation and attribution, I am going to
venture an unfounded conjecture as to what this
paragraph is pointing:

First, the primordial nature the Being, is the

wellspring of the potentiality of all that was, is
and will be, it is hidden and unknowable.
Second, the second nature is "consequent" upon
the first, it is Becoming, that is it emanates from
the First which is not lesser nor decreased from
the emanation and there is no real division
between the First and Second as they are
monad. The Second constitutes what appears to
our experience, indeed is the stuff of our
experience-of-god. Experience or consciousness
qua sentience is prehended by God as our
sentience is of God though the First as hidden
and unknowable is untouched by sentience.
Third, is the sentient-being who though Third is
as synthesis of First and Second. Nonduality-in-
communion apart fromwhich is the dual.
http://books.google.com.au/books?
id=rfPexVxxOVUC&printsec=frontcover&dq=John
+Berthrong&source=gbs_book_similarbooks#v=
onepage&q&f=false
Wilmot (1979: p.53) interprets and conveys his
understanding of Whitehead's conception of an
"entity" a category of which God in Whitehead's
lexicon is reputed to partake and the discourse
upon which Wilmot draws is Process and Reality:

Inasmuch as God is an "actual entity" of

a unique kind it will be well to review,
however briefly, the structure of an
actual entity. In his analysis of this
category, Whitehead identifies three
phases of the epochal process of
becoming. In the first place, each actual
entity arises out of the "objectifications"
in the actual world relative to it as its
"efficient" cause or causes, and, in this
sense, "has the character 'given' for it by
the past." But each specific process of
concrescence arises by virtue of the
"subjective aim" at "satisfaction" which
it receives from God as the principle of
concretion, and has the subjective
character which constitutes its "final
cause" or "lure." And thirdly, it has what
Whitehead described as its
"superjective" character, by which it
achieving its "satisfaction" (i.e.,
completing its own process of becoming)
it becomes new data, qualifying the
transcendent creativity in successive
concretions, and remains as an element
in the content of creative purpose. This
means that actualities beyond that
satisfied superject will be enriched or
impoverished accordingly.[141]
So in the first sentence of the paragraph
abovecited, God is identified as an entity. But the
entity-hood of God though being an "entity" is not
being discussed as it is "unique". In this instance
only "entity" is being discussed and though this
has import for God there is an implication or
entailment of a qualification that is not stated per
se. That is comprehended from the complexity of
the embedded clauses within the first sentence:
the relationship of which may be misapprehended
if the reader is inattentive. Though God is an entity
the entity-hood of God is "unique" in
contradistinction to other entities and as such is
"transcendent", "exclusive" but also "unitive" and
"inclusive": which all partake of the semantic field
of "unique". An "entity" which is a unitive structure
is also parsed into "three phases". The term
"epochal" is important which qualifies "process" as
though process in general implies gradation or
tiers, epochal identifies the procession of time-
events. 'The entity arises out of "objectifications" in
the actual world relative to it' is an interesting
technical lexicon which partakes of the discourse
of embedded causality and systemic arising.
Personality is a "character 'given' by the past"
conditioning. The "final cause" or "lure" smacks of
entelechy. The "superjective" as no longer subject
as it has fulfilled its purpose or charge God-given,
qualifies the transcendent with the "datum" of
lived-experience. I find it very interesting that the
system from which the "Superject" arises may be
both "enriched" and "impoverished" through the
onflow effects the fruit, actions or qualities of
"satisfaction"-qua-entelechy-fulfilled.

Now, this may be all heresay and interpretation of

Whitehead and of no value, but then maybe not. As
we do not have the direct words of Whitehead:
unless the words in double quotation marks within
Wilmot are inferred as those of Whitehead. Though
extrapolated out of context and without definitive
lexical key it is all representation approaching
misrepresentation. But then it is still at best
analysis and most pristine, representation. But it is
definitely an exercise in process thought whatever
that is.

Now, I intuit Process Thought holds stock in the

synthesis of divergent and dissonant narratives
and discourses. The value of this exploration as
partaking of such discourse synthesizing
divergence is what is denoted by the English term
"nondual" and its inflections: deconstrucing as it is
being constructed, embodying as it is
disembodied: historicity ahistorical: there is value
in Process Thought in the global field of play where
the different geographies of texts conjoin in fertile
muddy terrain and orient -- mutually inform and
iterate -- and disorient -- confuse and confound.
But there is the will-o'-the-wisp of wayfinding of
Systems Theology by implication of the systemic
arising of text within context. In furtherance of
that, I proffer that all texts are embedded in
context. Text becomes context: context becomes
text. Intertextuality as deixes, indices and
interstices. Context is always open as text: open in
the denotation of no closure, no certainty, no
definitive understanding. The ambiguity of
openness is the boon/bane of signification.
Context contextualizes the closure of text but
never succeeds. The closure of every text is
extrapolation. Nay, conception as definitive closure
is interpolation. The narrative discourse and
wheels within wheels (http://everything2.com/title/
Wheels+within+wheels) of the Arabian Nights.

There is value in confusion for the Human as this

is a fertile opportunity in the process of prolem-
solving for the establishment of new neural
connectivity.

http://books.google.com.au/books?
id=dGpi0doazb0C&pg=PA242&lpg=PA242&dq=st
ein+whitehead&source=bl&ots=S4AGPi2JoP&sig
=B21WtEjFLkp850vQgpVcDz337uk&hl=en&ei=J8
LzS8pRj-jsA-
6YzY8M&sa=X&oi=book_result&ct=result&resnu
m=5&ved=0CCgQ6AEwBA#v=onepage&q=stein%
20whitehead&f=false

Nonduality as psychoactively
induced experience
The following was extracted from Wikipedia and is
just as a springboard and will be rewritten:

In 1968, Wasson proposed that A. muscaria was

the Soma talked about in the Rig Veda,[142] which
received widespread publicity and popular support
at the time.[143] He noted that descriptions of
Soma omitted description of roots, stems or
seeds, which suggested a mushroom,[144] and
used the adjective hári "dazzling" or "flaming"
which the author interprets as red.[145] One line
described men urinating Soma; this recalled the
practice of recycling urine in Siberia. Soma is
mentioned as coming "from the mountains", which
Wasson interpreted as being brought with the
Aryan invaders from the north.[146] However, Indian
scholars Santosh Kumar Dash and Sachinanda
Padhy noted that both the eating of mushrooms
and drinking of urine were proscribed, using as a
source the Manusmṛti.[147] In 1971, Vedic scholar
John Brough from Cambridge University rejected
Wasson's theory; he noted the language was too
vague to determine a description of Soma.[148]. In
his 1976 survey, Hallucinogens and Culture,
anthropologist Peter T. Furst evaluated the
evidence for and against the identification of the
Fly Agaric mushroom as Vedic Soma, concluding
cautiously in its favor. [149]

Venus von Willendorf

I feel it important to have this section as important

to enter the discourse.

The relationship of Amanita muscaria and the

Venus of Willendorf that iconically resembles the
fungi has recently been published and well-
received.

Stephen R. Berlant has suggested a possible

connection with a mushroom cult, based on visual
similarities between the figurine and typical young
Amanita muscaria mushrooms, a natural
psychotrope.[150]

The The Sacred Mushroom and the Cross (1970)

was first printed in the the heyday of the hippy and
flowerpower counterculture and its reception by
the majority of his peers destroyed Allegro's
academic career. In November 2009 it was
reprinted in a 40th anniversary edition with among
other inclusions, a 30 page addendum by Ruck of
Boston University with new linguistic evidence that
supports Allegro's theories. Ruck states in that
addendum that:

"The concerted and biased attempts to

destroy Allegro's discoveries have failed.
The confirmatory evidence is mounting
in his favor. The critics can now raise
their voices again. Let us hope that they
do, since the matter is not settled, but
they should be advised to do so with
more careful consideration. This book
that many have prized in secret is now
available again. It demands the serious
consideration of theologians,
mythologists, and students of religion.
No account of the history of the Church,
both West and East, can afford to leave
the poor despicable fungus
unconsidered, nor the role that
entheogens in general have played in the
evolution of European civilization."
[133] (http://books.google.com.au/books?id=fXH
f8qdq9kYC&printsec=frontcover&dq=Judith+Ann
e+Brown&source=bl&ots=SYykiEAd8j&sig=Qai4H
TrTHhKshENWXuIIURg5R5o&hl=en&ei=NwDsS6L
SJ47U7AOM--SLBg&sa=X&oi=book_result&ct=re
 sult&resnum=8&ved=0CDYQ6AEwBw#v=onepag
e&q&f=false)
http://books.google.com.au/books?
id=J3LN5mBxYj4C&pg=RA3-
PA179&dq=The+Sacred+Mushroom+and+the+Cr
oss&hl=en&ei=tv7rS87NApDi7AOvu7ihBg&sa=X&
oi=book_result&ct=result&resnum=6&ved=0CEE
Q6AEwBQ#v=onepage&q=The%20Sacred%20Mu
shroom%20and%20the%20Cross&f=false

The Beat Generation,

Ginsberg (1926 – 1997) was an initiate into the

Ganachakra and though I have not found a source
to demonstrate this, it is untenable that he was
not. He was a disciple of Trungpa (1939 – 1987)
(who was an initiating adept in the Kagyupa and
Nyingmapa traditions, in both these traditions the
Ganachakra is a central rite):
 "This submission to Trungpa Guru, this
Surrender is it correct, a transfer of God
failure debasement to a living Being so
at least the Adoration Devotion is to a
Real Entity not an Image--And Merwin's
War is it mine, 'gainst the vulgar
drunken Guru Sangha?--Am I a fool?
(Notebooks and journals)"[151]
The Ganachakra rite with its sacrament of alcohol
amongst other offerings (particularly sexual union
which was later transmuted from an outer rite to
an inner visualized one so those with monastic
vows did not break samaya, but the Ganachakra
was the fruit of Anuyoga and the Mahasiddha
traditions), with its iconoclastic antinomian ethos
founded in the doha-poetic Mahasiddha tradition
would have resonated with him. After an accident
Trungpa gave back his monastic vows which was
quite common in the indigenous Nyingma tradition
which was for the most part householder and lay,
or non-monastic and non-authoritarian though
there were monastic traditions post rise of the
Sarma. Trungpa drank, smoked and fucked as and
whom he pleased like a true Mahasiddha.

Conner, Sparks, Sparks, Mariya (1997:p.160) hold

that:

Ginsberg, Allen (1926-) Gay poet of

Russian Jewish heritage, luminary of the
Beat Movement and the Hippie
Movement, now one of the most
honoured poets of the US. Best known
for his 1956 epic poem Howl, he has
been deeply inspired by the writings of
the English mystical poet William Blake
(1757-1827) and by Tibetan Buddhism,
as well as by periods of vagabondage
and visionary experiences triggered by
peyote. Actively involved in the anti-war
movement during the US's conflict with
Vietnam, he composed, in 1966, "Wichita
Vortex Sutra," as an incantation meant
to aid in ending the war. In a 1972
interview with gay activist and writer
Allen Young, Ginsberg described a
ceremony of UNION which he had
celebrated privately with poet Peter
Orlovsky in 1954 in a cafeteria in
downtown San Francisco. "We made a
vow to each other...to do everything we
wanted to, sexually or intellectually, and
in a sense explore each other until we
reached the mystical 'X' together,
emerging two merged souls. We had the
understanding that when our...erotic
desire was ultimately satisfied by being
satiated (rather than denied), there
would be a lessening of desire,
grasp...craving and attachment; and that
ultimately we would both be delivered
free in heaven together. And so the vow
was that neither of us would go into
heaven unless we could get the other one
in - like a mutual Bodhisattva's vow... So
we held hands, took a vow: I do, I do,
you promise? yes, I do. At that instant
we looked in each other's eyes and there
was a kind of celestial fire that crept
over us and blazed up and illuminated
the entire cafeteria and made it an
eternal place." In this interview,
Ginsberg also spoke of his concern that
the emerging gay liberation movement
was not addressing certain issues,
among them aging, death, sexual and/or
relationship addiction: "An element in
the gay lib struggle and metaphysics
that I don't think has been taken up is
that of disillusionment with the body. I'm
not trying to be provocative in that - just
the age-old realization of...[the] grinning
skeleton, with the spiritual lesson behind
it, of detachment from neurotic desire. I
think there's a genuine eros between
men that isn't dependent on neurotic
attachment and obsession, that's free
and light and holy and lambent...If
there's too much of a neurotic grasping
to gaiety, to gayness, even to gay lib,
then it makes everything too tense, and
 the lightness of love is lost. So the gay lib
movement will have to come to terms
sooner or later with the limitations of
sex." Typical of Ginsberg's (proto-)
Queer-Spiritual poetry is his beautifully
composed "Elegy for Neal Cassidy"
(1968), in which he chants: "Tender
Spirit, thank you for touching me with
tender hands / Sir spirit, give me your
blessing again, Sir Spirit forgive my
phantom body's demands, / Sir Spirit
thanks for your kindness past."[152]
Nepal, is one of the few remaining cultures where
both shamanic and tantric techniques are still alive
and in full practice today as a native tradition. The
result of eighteen years of field research, Müller-
Ebeling, Rätsch & Shahi (2002)[153] presents for the
first time a comprehensive overview of Himalayan
shamanism that is based on the knowledge and
experience of the different tribes from that region.
Included are original statements from the various
ethnic groups and reproductions of 135 color
thangkas, which function as visual guides to the
specific practices of the tantric tradition. In
addition to the thangkas, the work is generously
illustrated with numerous photographs of different
shamanic healing ceremonies, ritual objects, and
culturally significant plants that have never been
published before. The book also contains a wealth
of original recipes, smoking mixtures, scientific
tables, charts, and descriptions of more than 20
plants whose psychoactive properties and uses by
shamans have never before been researched or
documented.

Dowman & Downs (1985) in their English

translation and annotation to a work attributed to
medieval work attributed to Abhayadatta clearly
identify the relationship of Ganachakra and
medicine:

"This is to exclude the homeopathic,

alchemical bdud rtsi chos sman and
similar herbal panaceas distributed by
the Lamas during Long-life (T. tshe-grub)
and Ganacakra (tshogs 'khor) rites,
because their efficacy depends as much
upon sympathetic magic as upon the
potency of the constituent herbal and
other organic and non-organic
substances."[154]
"The broad definition of entheogen used
here is: "plants or substances capable of
producing visionary experiences which
are used for magico-religious or
psychospiritual purposes." The use of
entheogens in the Vajrayana tradition
has been documented by such scholars
as Ronald M Davidson, William George
Stablein, Bulcsu Siklos, David B. Gray,
Benoytosh Bhattacharyya,
Shashibhusan Das Gupta, Francesca
Fremantle, Shinichi Tsuda, David
Gordon White, Rene de Nebesky-
Wojkowitz, James Francis Hartzell,
Edward Todd Fenner, Ian Baker, Dr.
Pasang Yonten Arya and numerous
others. The research of these scholars
has established that these plants were
definitely used in Vajrayana (within
limited contexts) and that they were
used in a manner largely consistent with
their use in Saivite and shamanic
traditions."[155]
Alchemy
George Herbert (1593-1633) 'The Elixir'
https://tspace.library.utoronto.ca/html/1807/435
0/poem974.html

Nonduality: householder/lay,
monastic/cloistered,
hermetic/solitary retreat
“Everyone strives after the law,” says the
man, “so how is that in these many
years no one except me has requested
entry?” The gatekeeper sees that the
man is already dying and, in order to
reach his diminishing sense of hearing,
he shouts at him, “Here no one else can
gain entry, since this entrance was
assigned only to you..."
 Franz Kafka, 'Before the Law' rendered into
English by Ian Johnston (http://records.viu.ca/
~johnstoi/kafka/beforethelaw.htm)

This section is interested how the discourse of

nonduality has informed and qualified the social
experience of the Human. Historically culturally
specific examples in different times and places.
Gender, sexuality, sex. Vows: taking vows and
giving them back.

Sacred/Secular

Sacred-profane_dichotomy Durkheim (1858 –

1917) Eliade The Sacred and the Profane (http://bo
oks.google.com.au/books?id=zBzzv977CLgC&dq=
eliade+sacred+and+the+profane&printsec=frontco
ver&source=bn&hl=en&ei=0t_zS5frBpPm7AOo4p2
YDA&sa=X&oi=book_result&ct=result&resnum=4&
ved=0CDAQ6AEwAw#v=onepage&q&f=false) Is
what is secular to some sacred? Is what is sacred
to others secular? Is this dichotomy real? Who
determines what is sacred? How is what is sacred
determined? Are there varieties and gradation of
the sacred and holiness? Is there a field of related
elements that is profane in all cultures? profane as
human cultural universal?

S. S. Acquaviva, Patricia Lipscomb The Decline

of the Sacred in Industrial Society.
http://books.google.com.au/books?
id=domdhtsnQt0C&dq=sacred+secular&printsec
=frontcover&source=in&hl=en&ei=tcDzS522BoH
Y7APOnoCHDA&sa=X&oi=book_result&ct=result
&resnum=12&ved=0CFkQ6AEwCw#v=onepage&
q&f=false
Morality, immoral, amoral
left handed / right handed
human cultural universals
situation-specific morality as different to rules...
 rules are for those who lack awareness like
young children... do adults need the imposition
of a colonizing morality? whose morality is it
then? is a morality contextual? morality as
approprateness and inappropriateness...
time, place and circumstance...
morality in nondual traditions is often the subject
of contentation with dualist traditions...
puritanical/tyrannical
morality as function of Jungian Shadow
shamefaced as virtue (this is counter-intuitive in
English)... shame as positive experience

Human aspects

People have different personalities and

propensities and through living form unique
though in large-part often shared worldviews.
People change and their needs and aspirations
and relationship to their world and their spirituality
changes throughout their life. This section is an
ongoing meditation on nonduality in different
evocations in different ways of being Human.
Essentially this is in regards to the social and
societal aspects of the Human intersect with
"nondual" (nondual as experience, teaching,
nondual as traditions). A person, being Human
participates in a particular family, genetic heritage,
kinship system, friendship networks, employ and
trade, information and knowledge exchange, etc.
Certain people choose to congregate, whilst others
choose otherwise. Some people do not choose but
there are advantages or influences which
determine which choice is appropriate. Some
people may not have a choice, a compulsion. Why
are these choices made in context? What are
nondual spiritual disciplines or practices done in
private or solitary? What are nondual spiritual
disciplines enacted in community or in public?
'Fuga mundi' (Latin): "Flight from the world", an
aspect of desert and/or monastic spirituality that
stresses the monastic life as a separation from the
cares and concerns of the secular life. see also
Extra mundum nulla salus. [134] (http://books.goo
gle.com.au/books?id=jduLeQnA2doC&pg=PA53&d
q=fuga+mundi+latin&hl=en&ei=bbDzS-CwI4Ge6gP
Mv42ODA&sa=X&oi=book_result&ct=result&resnu
m=2&ved=0CDEQ6AEwAQ#v=onepage&q&f=fals
e)

What is secular life? Is secular in contradistinction

to sacred? The sacred/secular distinction is
informed and challenged by the discourse of
nonduality.

Many "Westerners" who buy packaged nondual

spirtuality, customized and priced for their
consumption. Now the language choice was not
dispassionate but provocative with purpose.
Marketing exploits duality. Here is something that
is valuable or desirable or worthwhile and you do
not have it but we may furnish it. So there is a
fundamental tension between the marketing of
nonduality. Marketing is a study in duality and the
manipulation of perceived lack. There is an
exploitation whether intentional, overt or covert of
people's need or desire for exoticism. This exploits
a duality in Westerners who through the modern
demands of contemporary society feel very
"secular" as viery different and other to that which
is "sacred". A prestige is given by the "secular"
personage to the "sacred" personage? Is this
duplicitous? I rarely use the term "exploit" and
"dominant" but they need to be dissected I feel.
Devil's Advocate.
Householder life

The Mahasiddha and Ngakpa provide historical

examples of nonduality in both families and in
trade, "in the world" and otherwise.

Nyingma had strong householder traditions

indeed, the strength of the Nyingma due to their
political decentralization and non-monastic
institutionalization in certain times of their history
was a demonstrable strength. Many transmission
lineages held by monastic institutions would not
be unbroken if it was not for householder lineages.

Nondual texts in the Mahayana were very popular

with householders, they may be the product of
householders or may have been propagated by
householder lineages and communities hence
their transmission through time.
Nondual traditions and teachings hold salience for
the contemporary world and its challenges and
innovative responses to the Human Condition.
Most people in the world live in what we call
householder situations and householder is just as
valid just as holy as any other situation.

That said, most householders would consider a

monastic as de facto holier than a non-monastic
which just isn't defensible.

Institutional life

What is an institution? Institutionalized Zen &

Gelukpa. Monasteries. Tradition as institution.
Institution as a place of shelter that has specific
power structures and specializations. Institution
as community. Institution as closed community.
Institution as open community. Who control
access to institutions? What bonds people in an
institution?

http://en.wikipedia.org/wiki/SWOT_analysis

I imagine that cloisted life would be rich, a

hothouse opportunity and nexus of efflorescence
of culturally specific cultural tokens, etc. People
being people. Some people would be close and
intimate, others distanced and estranged. There is
a social-security and reciprocity in Institution.
Distribution of work and specialization of
engagement.

Institution becomes fixed with traditions.Tradition

facilitates transmission through time of
knowledge. Knowledge in an isolated environment
becomes may become insular. Not enuff new
challenges to diversify and respond and grow.
Develop dependency on culurally specific symbols
that bind the institution and they become reified
and normalized and preferred. Tradition has a
sense of timelessness. Tradition also has a
developmental aspect. Tradition is different in
different places and times. Is a
nunnery/monastery always an institution?

Retreat

Short term, fixed period, long-term, permanent

retreat. Can a person be on retreat whilst being in
the world that is in the so called "secular" world? Is
what is secular to some sacred? Is what is sacred
to others secular?

Does the "secular" world drive the "sacred" away or

does the "sacred" person become positioned as
different or other than their society?
Bhagavad Gita: as English
discourse, discourse as pervasion

Dattatreya

Though the Gita on the face of it may be viewed

other than as a nondual text, through the divine
person being identified as the Divine Personality
Krishna as different to the personality of Arjuna
and all the other personages on the battlefield of
Kurukshetra as lesser-deities (deva and ashura) or
indeed at the last analysis as jiva, there are many
views of their entwined relationships and status
within the Greater Tradition. Nondualism and
Bhakti are not mutually exclusive as some Bhakti
traditions outwardly and vehemently maintain.
Some Bhakti traditions place an emphasis on
bhakri rasa-prema relationship with the Divine
Person (however that is envisioned) and some
hold that such a relationship precludes the unity of
advaita understood or misunderstood as
"monism". That said, the Gita has many indigenous
commentaries and a famous nondual commentary
by Shankara that was very influential in the
indigenous tradition. The importance of this point
and not only the possibility but value of nondual
bhakti will be examined in due course. In
delaration this is my personal view and realized
experience where Personalism and Impersonalism
are nondual and really only academic and
philosophical constructions and partial
descriptions of a whole that is unknowable except
by grace or revelation though may be intuited
though intellectual inquiry as championed by the
Adi-Avadhuta Dattatreya. It has often been
misunderstood or underemphasized by English
and Western scholarship that Shankara was
actually part of the Bhakti movement. And as the
Bhagavad Gita is principally a Vaishnava and/or
Krishnaite text, it should be noted that there are
Vaishanva traditions of nonduality and qualified
nonduality.

Banerji (1971, 1989: p.600) gives a brief overview

of the English discourse of the Gita

"The Bhagavadgita appears to have

exercised deep influence on European
literature. Coleridge (1772-1832) read
this work in translation. In some of his
poetical compositions, there are trances
of the influence of the Gita. Wordsworth
(1770-1850), in some poems, e.g. Tintern
Abbey and Immortality Ode, reveals
ideas very similar to those of the Gita.
Matthew Arnold's 'disinterested
endeavour' is a literal translation of
Niskama Karma of the Gita. In recent
times, Yeats and Elliot appear to have
been influenced by this work. The
Spanish poet, Himeneth, was inspired by
it. Huxley repeatedly stressed the
universal value of this great work. His
Perennial Philosophy should be
particularly mentioned in this
connection. He has pointed out close
similarity between certain basic ideas of
the Gita and those of Christianity and
Islamic doctrines. William Blake's (1757-
1827) writings testify to the study of the
Gita. Eliot, in his Dry Salvages and Burnt
Norton, shows familiarity with the
doctrines laid down in the Gita. M.
 Taylor, in his Tara, refer to the above
Indian scripture. Keats (1795-1821) in
his Endymion, reveals his acquaintance
with the Gita."[156]
Bhagavad Gita 14.22-25:

śrī-bhagavān uvāca
prakāśaṁ ca pravṛttiṁ ca
moham eva ca pāṇḍava
na dveṣṭi sampravṛttāni
na nivṛttāni kāṅkṣati
udāsīna-vad āsīno
guṇair yo na vicālyate
guṇā vartanta ity evaṁ
yo 'vatiṣṭhati neṅgate
sama-duḥkha-sukhaḥ sva-sthaḥ
sama-loṣṭāśma-kāñcanaḥ
tulya-priyāpriyo dhīras
tulya-nindātma-saṁstutiḥ
mānāpamānayos tulyas
tulyo mitrāri-pakṣayoḥ
sarvārambha-parityāgī
guṇātītaḥ sa ucyate

Prabhupada renders Bhagavad Gita 14.22-25 thus:

"The Blessed Lord said: He who does not

hate illumination, attachment and
delusion when they are present, nor
longs for them when they disappear;
who is seated like one unconcerned,
being situated beyond these material
reactions of the modes of nature, who
remains firm, knowing that the modes
alone are active; who regards alike
pleasure and pain, and looks on a clod, a
stone and a piece of gold with an equal
eye; who is wise and holds praise and
 blame to be the same; who is unchanged
in honor and dishonor, who treats friend
and foe alike, who has abandoned all
fruitive undertakings-such a man is said
to have transcended the modes of
nature."

Essence, Nature, Spirit: a unitary, unitive,

unifying Numen

"Or come we of an Automaton

Unconscious of our pains? . . .
Or are we live remains
Of Godhead dying downwards, brain and eye now
gone?
Thomas Hardy, Nature's_Questioning, extract (htt
ps://en.wikisource.org/wiki/Nature's_Questionin
g)
 A representation of the Holy
Ghost as a dove

In many nondual traditions there is a related

though somewhat individuated concept but when
understood in the broadest denotation and
connotation of their usages without sectarian bias
cover a comparable semantic field. To my
knowledge no comparative study unifying these
concepts has been undertaken but I am going to
mention them here as they all share a
commonality in my experience: Holy Ghost of my
Grandmother, Paramatman of the Upanishads and
particularly my experience of the Bhagavata
Purana, Buddha Nature (and its many synonyms)
of the various Buddhadharma traditions such as
Zen, Mahayana Buddhism, Emerson's Over-soul for
example.
 "Man is a stream whose source is
hidden. Our being is descending into us
from we know not whence." (https://en.w
ikisource.org/wiki/Essays:_First_Series/T
he_Over-Soul)
"He who sees the In-
-finite in all things
sees God."
Blake, There is no natural religion extract

16Don't you know that you are God's

shrine and the Spirit of God lives among
you? 17If anyone ruins the shrine of
God, God will ruin him. For the shrine of
God is holy, which is what you
yourselves are. 18Let no one deceive
himself; if anyone considers himself to
be wise among you in this age, let him
 become foolish, so that he might become
wise. For the wisdom of this world is
foolishness alongside God; for it has
been written, He catches the wise in
their trickery. 20And again, The Lord
knows the thoughts of the wise, that
they are empty. 1 Corinthians 3:16-20
vadanti tat tattva-vidas
tattvaḿ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
Śrīmad Bhāgavatam 1.2.11

Dhatu

Third Karmapa
Dhatu "realm" or "element" is the "Buddha-nature".
This verse is from the no longer extant Mahayana
Abhidharma Sutra and it is found within a number
of texts which attest to its veracity such as
Asaṅga's Mahāyānasaṃgraha, the Nyingpo Tenpa
(de bzin gsegs pa'i sin po bstan pa'i bstan bcos) of
the Third Karmapa and in the Ratnagotravibhāga.
Why it is important is that though the Buddha-
nature may be understood as being in all
phenomena (dharmas) and all sentient-beings it
may also be understood as being the common-
ground of all dharmas and all sentient-beings.
Stated differently, as the the Buddha-nature is the
realm without beginning and it envelops and
permeates all, the Buddha-nature is One: a Monad,
it is the Common-Ground (samāśrayaḥ)[157] of all-
dharmas (sarvadharma):

anādikāliko dhātuḥ
sarvadharmasamāśrayaḥ/
 tasmin sati gatiḥ sarvā
nirvāṇādhigamo 'pi ca//
The realm without beginning is the base
of all the dharmas: it being so,
there is every destiny, as well as the
attainment of Nirvana.[158]

Abrahamic traditions
Jewish traditions and Hasidism

Michaelson (2009: p.130) identifies that nonduality

was unambigously evident in the medieval Jewish
textual tradition which peaked in Hasidism:

"As a Jewish religious notion, nonduality

begins to appear unambigously in
Jewish texts during the medieval period,
increasing in frequency in the centuries
thereafter and peaking at the turn of the
 nineteenth century, with the advent of
Hasidism. It is certainly possible that
earlier Jewish texts may suggest
nonduality -- as, of course, they have
been interpreted by traditional
nondualists -- but...this may or may not
be the most useful way to approach
them."[159]
William Blake

"Therefore
God becomes as
we are, that we
may be as he
is"
Blake, There is no natural religion extract

I had an intuition I would find "nonduality"

associated with Blake (1757-1827). I was correct.
When we get to nonduality being discussed in
relation to Blake I feel it needs to be said is this a
colonial pervasion of advaita upon other
discourses, other possibilities, or is nonduality as a
term approaching an experiential awareness that
approaches a human cultural universal? It is only
natural in the Human Condition that if we have a
new cultural paradigm, a new conceptual or
experiential tool and in this example that is
"nonduality", that the paradigm will permeate other
disciplines and discourses, as this embedded
narrative demonstrates. That it will become a
paradigm that will become fashionable to perceive
and filter, that our new "term" or "technology"
recasts our understanding and appreciation of
history as we actively reflect. It gives me pause to
consider that a Sanskrit philosophical term in
literal English translation through revisionist
discourse is now associated with an English Pre-
Romantic or Romantic period unorthodox
Christian-influenced artist-mystic.

I am surprised that nonduality and Blake is not a

new association. George Frederick Wingfield Digby
in his work Symbol and image in William Blake
(1957: p.116) mentions:

"The Tantra shows the way back to

purity and unity by means of the use of
images. For duality is the nature of
consciousness, and yet reality is non-
dual. Consciousness must therefore find
the means to transform itself. The seer
and the seen, the experiencer and the
experience, must again achieve unity..."
I can't figure out how to sort out this reticulum of
sections... but I know it will take form in time as
themes emerge rather than arbitrary designation
according to physical locality, chronology or outer
tradition and/or social affiliation

"In Blake's earliest engraved work, "All

Religions are One," the nondual state
appears as the Poetic Genius..." (p.2)
Freeman (1997) in her dedicated work on Blake
gives "nondualism" a headline mention. Freeman
(1997: p.32) identifies that although evidence is
currently scant whether Blake read Wilkins' (1749
– 1836) first English translation of the Bhagavad
Gita, Blake was significantly inspired enough by its
translation and Wilkins' endeavour to use this as
the subject of one of his representational artworks,
unfortunately no longer extant:

"Although there is scant evident that

Blake had direct exposure to such
works, it is probable, though as yet
unconfirmed, that Blake read Sir Charles
Wilkins's translation of the Bhagavad
Gita, the most influential text of Eastern
nondual philosophy. In his descriptive
catalog Blake lists a now-lost portrait of
Wilkins translating the Gita: "This
subject is, Mr. Wilkin, translating the
Geeta; an ideal design, suggesting for the
first publication of that part of the
Hindoo Scriptures, translated by Mr.
Wilkin" (E. 548). Blake links the Poetic
Genius to the east, as Ezekiel tells the
narrator of The Marriage of Heaven and
Hell: "The philosophy of the east taught
the first principles of human
perception....[W]e of Israel taught that
the Poetic Genius (as you now call it)
was first principle and all the others
 merely derivative" (E. 39, pl.12). From
Blake's association of the Poetic Genius
with Eastern thought, one can infer that
Blake's attraction to Eastern philosophy
was its nondualism.
Although these references suggest a
direct influence of Eastern thought on
Blake, it is not presented here as the
source of Blake's nondual vision."[160]
Although Blake's use of English is non-standard
and famously so, it is worth noting that there was
considerable diversity in the English language
historically and especially so due to the
florescence of different speech communities prior
to standardization through the ascendance of
particular 'prestige' speech varieties and their
codification, availability and dissemination through
the medium of the "dictionary". It is curious that if
Blake had actually read Wilkins' literary work of the
Gita prior to his crystallization of the translation-
process as art, he would have spelt Wilkins' name
correctly instead of incorrectly as "Wilkin"; but then,
maybe not.

Entwine Frye and Fearful Symmetry and

Avatamsaka and interpenetration.

http://en.wikisource.org/wiki/All_religions_are_o
ne
http://books.google.com.au/books?
id=1L2ELlWaVrYC&printsec=frontcover&dq=non
dualism&hl=en&ei=buPqS_LqNpHg7APe3YWXC
A&sa=X&oi=book_result&ct=result&resnum=4&v
ed=0CEAQ6AEwAw#v=onepage&q&f=false
http://books.google.com.au/books?
id=HOxpOMQ_Pa8C&pg=PA330&dq=blake+%22p
oetic+genius%22&hl=en&ei=a-
TqS4uUJYvg7APtkKWhCA&sa=X&oi=book_result
 &ct=result&resnum=5&ved=0CEQQ6AEwBA#v=o
nepage&q=blake%20%22poetic%20genius%22&f
=false

'William Blake' painted by

Thomas Phillips

http://ebooks.adelaide.edu.au/b/blake/william/jo
b/index.html
http://books.google.com/books?
id=XMyxBQOSy5kC&printsec=frontcover&dq=isb
n:0691012911&ei=_YztS4DFNpOOkASf-
92fDA&cd=1#v=onepage&q&f=false

Meister Eckhart

My first exposure to Meister Eckhart was through

the non-critical translations of Fox (1983)[161] and
Suzuki (1957)[162]. I don't know which edition of
these texts either as it was a long time ago. Much
later, but still four years from the current now, I was
also aware of him through Otto. I now understand
that most English renderings of Meister Eckhart
are little more than loose paraphrases verging on
misattributions that are more the ideology and
partisan view of the 'translator' than that held by
the historical Eckhart. Fox resides in this category,
as does Suzuki. I am not denigrating their work,
but highlighting that it is interpretative translation
as different to critical. That distinction also
becomes problematic as each translation is a
product of its time written for a particular audience
and for a particular reason with overt or covert
agenda. I would like to reserve judgment on Otto
as he was a very literate man, meaning literate in
many languages, and may have read the originals
and performed his own translations into English.
Fox performed his own translations as well into
English from the German, but I don't know whether
he went back to the Middle High German source
texts. It all becomes nebulous. That said, I still
would like to discuss Eckhart but the 'Discourse of
Eckhart' and what the historical Eckhart actually
thought and felt in respect to his relationship with
the divine are to be understood as differing and
therefore, problematic for any understanding of a
"fact" or "truth". But then truth and the factual are
problematic anyway. I have been unable to source
reputable source material for Eckhart and it
appears that this is the state of play. (http://www.a
cademici.com/blog.aspx?bid=6171) Primary
source material attributed to Eckhart are in Latin
and Middle High German. Eckhart and the linkage
with nonduality may be tentatively pinned upon
Suzuki in his association of Eckhart with
Mahayana Buddhism with the variety being a
'peasant tradition' of Japanese Zen. I should
probably deal with Suzuki as the main study and
view Eckhart through him but I will rest upon that. I
will necessarily have to discuss Suzuki elsewhere
particularly in Zen which I haven't even really
begun. I have mentioned him in parsing in relation
to the Wikipedia article of the Dzogchen ground.
The Dzogchen triune appears to have its grounding
in the Awakening of Mahayana Faith which general
Buddhist tradition ascribes an an original Sanskrit
composition of Ashvagosha, though now the
original is long lost. A number of scholars but
importantly Buswell in his work on the Chinese
Buddhist Apocrypha consider the Awakening of
Mahayana Faith a Chinese production. This will be
all the more interesting when these two Absolute
triunes that of the Awakening of Mahayana Faith
and that of Dzogchen are treated by scholars on
common ground, which as yet they have not been.

From Wikipedia: Eckhart expressed himself both

in learned Latin for the clergy in his tractates, and
 more famously in the German vernacular (at that
time Middle High German) in his sermons.
Because, as he said in the defense he gave at his
trial, his sermons were meant to inspire in
listeners (the non clergy) the desire above all to
do some good; he frequently used unusual
language or seemed to stray from the path of
orthodoxy. His unorthodox teachings made him
suspect to the Catholic Church during the
tension filled years of the Avignon Papacy, and
he was tried for heresy in the final years of his
life.

It is fascinating that this tradition of misattribution

starts from Pfeiffer (1815 - 1868) whose gathering
of Eckhart held many unattributed writings in a
similar manner and style. Many of these have been
contested by subsequent scholarship but have
permeated through popular Eckhartian lore in
English.
The early translators of Eckhart into English, Evans
() and Blakney (), draw heavily upon Pfeiffer for
their source material.

Field (c1909) renders Eckhart thus:

"The eye with which I see God is the

same with which God sees me. My eye
and God's eye is one eye, and one sight,
and one knowledge, and one love." (http
s://en.wikisource.org/wiki/Sermons_(Mei
ster_Eckhart)/True_Hearing)
A rendering of Eckhart with similar import in
another quotation was famously promulgated by
Hegel in a series of lectures from 1824 (Lectures
on the Philosophy of Religion Vol.1: pp.347-48) in
similar wording:

"The eye with which God sees me is the

same eye by which I see Him, my eye and
 His eye are one and the same. In
righteousness I am weighed in God and
He in me. If God did not exist nor would
I; if I did not exist nor would He."
This has been identified as a "quilt quotation" and
"Hegelian interpolation" by Magee (2001: p.25),
that is a fabricated patchwork of threaded
elements sewn together that had been sourced
from different Eckhart sermons.[163]

This hints at something that I want to say but don't

know how... but it is something like this: Religious
people and religious texts are not insular and fixed
they are institutions and a dynamic. They are
perpetuated and promulgated by a series of
factors. The success of this marketing as
institution determines how the branding of them
enter and maintain their place within the general
discourses of various communities to whom what
is communicated holds worth. That which is
deemed to hold worth is also transformed in the
experience of a particular individual that invests it
with worth and this is what is attributed as a
tradition that is traded through time.

"...the doctrine that Eckhart, following

Aquinas, expounds is fundamentally the
perennial "doctrine of nonduality."
(p.148)
http://books.google.com.au/books?
id=69fazWQXP9IC&pg=PA147&dq=meister+eckha
rt+nonduality&hl=en&ei=TebqS5OxJJDs7AORkdi_
Cg&sa=X&oi=book_result&ct=result&resnum=1&ve
d=0CDkQ6AEwAA#v=onepage&q=meister%20eckh
art%20nonduality&f=false
Christianity

Acts 4:32, King James

And the multitude of them that believed were of
one heart and of one soul: neither said any of them
that ought of the things which he possessed was
his own; but they had all things common.

"The conclusion I have reached is that in

each religion there is a movement which
culminates in advaita. In Hinduism and
Buddhism it is obvious, but it is equally
true in Taoism and Sikhism. Islam and
Judaism are the main problem. They are
both deeply dualistic--God separate from
the world and humanity, good and evil,
heaven and hell. But in both religions
the mystical tradition--in Sufism and the
Kabbala--transcends the dualism and
 reaches pure advaita. In Christianity I
see a gradual movement from the
dualism of its Jewish origins to the non-
duality of the Fourth Gospel, where Jesus
prays "that they all may be one, as thou,
Father, in me and I in thee--that they
may be perfectly one"--in other words a
pure advaita sharing in the inner life of
God."[164]
Griffiths' (1906 – 1993) form of Vedanta-inspired
or nondual Christianity has been given the
nomenclature 'Wisdom Christianity' or 'Sapiential
Christianity'.[165][166] Barnhart (1999: p.238)
explores Christian nondual experience in a
dedicated volume and states that he gives it the
gloss of "unitive" experience and "perennial
philosophy".[167]

Further, Barnhart (2009) holds that:

 "It is quite possible that nonduality will
emerge as the theological principle of a
rebirth of sapiential Christianity
('wisdom Christianity') in our time."[168]
The Catholic Church, for example, teach in their
Catechism that evil - and any manifestations of it -
exists in the sense that "only the whole of the
Christian faith can constitute a response"[169]. That
is, the search or struggle for ones truth is in a
sense a search for non-dualism. Sin is a
manifestation of erring from that search, Jesus
represents hope to find/follow that search and the
unity of the Holy Spirit represents divine faith
(regardless of brand) in all of us. Perceiving the
devil is a corruption of faith and a descent into
dualistic thinking. The Holy Office have historically
struggled to maintain a non-dualistic message
through the times of the w:Galileo affair and
Protestant Reformation. The politics surrounding
the papacy of Pope Pius XII and his 1943 papal
encyclical Mystici Corporis published during World
War II are also characteristic of this struggle. See
also Hitler's Pope and The Myth of Hitler's Pope.

Saint Francis of Assisi (c.1181 - 1226), often called

the "most Christ-like" of the Catholic Saints with
his gift of spirit of the divine stigmata, embodies a
nonduality with his beloved scapegoat, sacrificial
or eucharistic Christ, the Lamb-of-God, as Egan
(1991: p.217) making reference to Canticle of
Brother Sun which may be viewed as a nondual
ecological testament[170], states:

In September 1224 on Mount Alvernia,

he [ that is Saint Francis] received that
"final seal" (Dante), the first documented
stigmata in Christian history. He bore
now the wounds of the crucified Christ
not only in spirit, but also on his body.
 During two more years of increasingly
painful illness, Francis composed his
classic hymn, Canticle of Brother Sun,
which expressed profound Christian love
for God and creation. Francis's
participation in the hierarchical,
sacramental Church never wavered. He
had embraced fully the crucified and
eucharistic Christ whose wounds he
wore on his person. Having renounced
the world, he wanted only to have, to
know, and to be totally like Christ
crucified. In this way, he found all things
in God and God in all things.[171]
A Course in Miracles or ACIM is a modern day
Christian non-dualistic teaching that is not
inclusive of physical reality. Physical reality is
denied valid existence all together accept as a
wrong (or evil) mis-thought. This tradition states,
"Nothing real can be threatened. Nothing unreal
exists. Herein lies the peace of God."[172]

Christian Science is very similar to "ACIM" above.

In a glossary of terms written by the founder, Mary
Baker Eddy, matter is defined as illusion and when
defining individual identity she writes "There is but
one I, or Us, but one divine Principle, or Mind,
governing all existence".[173]

Gnosticism

Nag Hammadi

Robinson, Smith & the Coptic Gnostic Library

Project (1996: p.536) in regards to the Nag
Hammadi codices affirm:
 "The present collection of texts from Nag
Hammadi shows us that what we call
Gnosticism can range between a
hierarchical monism to strict
dualism."[174]
Since its beginning, Gnosticism has been
characterized by many dualisms and dualities,
including the doctrine of a separate God and
Manichaean (good/evil) dualism. The discovery in
1945 of the Gospel of Thomas, however, has led
some scholars to believe that Jesus' original
teaching may have been one accurately
characterized as nondualism.[175]

An English rendering from The Gospel of Thomas

that showcases a nondual vision of reconciling
opposites which are also preserved, that is "make
the two one":
 When you make the two one, and when
you make the inside like the outside and
the outside like the inside, and the above
like the below, and when you make the
male and the female one and the
same...then you will enter [the
Kingdom].[176]
The Gospel of Philip also conveys nondualism:

"Light and Darkness, life and death, right and left,

are brothers of one another. They are inseparable.
Because of this neither are the good good, nor evil
evil, nor is life life, nor death death. For this reason
each one will dissolve into its earliest origin. But
those who are exalted above the world are
indissoluble, eternal." [177]

http://books.google.com.au/books?
id=UiSFUJ6al1IC&pg=PA25&dq=Nag+Hammadi+
Scriptures,+The:+The+International+Edition&hl=e
 n&ei=PMTxS8jkFpDc7APd5ciHDA&sa=X&oi=boo
k_result&ct=result&resnum=5&ved=0CD4Q6AEw
BA#v=onepage&q&f=false
Codex XI: 3

I find the "triadic monism" of Allogenes of interest

given the Gankyil and as an offset for Valentinus'
(c. 100 - c. 160) trinity before it was appropriated
and transformed by the discourse of prestige qua
institutional power (?) of the Holy Roman Church
(?):

The main issue at stake in interpreting

Allogenes is the origin of its unusual
combination of gnostic motifs and
philosophical triadic monism. Did this
philosophy develop within a gnostic
community as greater philosophical
sophistication forced it toward new
affirmations, possibly resulting in some
 influence on Plotinus and Porphyry? Or
is the Neoplatonism a conceptual
veneer, adopted without roots in gnostic
mythology? The answer must lie
somewhere between these alternatives.
The new sophistication must have been
triggered by some kind of active
philosophical interchange, although the
dominant motivation continues to be
religious and the forms of speech remain
those of initiation and revelation.[178]
Valentinus professed to have derived his ideas
from Theodas or Theudas, a disciple of St. Paul.
Valentinus drew freely on some books of the New
Testament. Unlike a great number of other gnostic
systems, which are expressly dualist, Valentinus
developed a system that was more monistic, albeit
expressed in dualistic terms.[179]
A Course in Miracles

A Course in Miracles is a an expression of

nondualism that represents itself as independent
of any religious denomination. Really? How can
any book not partake of the tradition, that is, how
can it be other than of Christian discourse as it
employs the popular mythic language and symbols
of Christianity? That said, Miracles as a New Age
reparation of popular Christian dualism, fulfilled a
function in time. Upton understands the Course as
Neo-Gnosticism (2005: p.221).[180]

Upton (2005: p.221):

"There is a great deal of profound truth

in A Course in Miracles: the
uncompromising sense of God as
Absolute Truth and Love; deep insight
into the convoluted games the ego plays
 to escape this Truth and Love; an
understanding that the subject/object
mode of consciousness cannot directly
witness Absolute Truth; the doctrine of
one and only choice which is completely
free, that between Truth and illusion; the
primacy granted to forgiveness in the
process of 'metanoia', that total change
of mind by which Truth is chosen and
illusion dismissed; the doctrine--entirely
true in one sense--that humanity never
really fell into sin, never entered into the
illusion of separation from God.[181]
Upton's praise of Miracles positions it as
appropriate in this discourse and his reservations
will be mentioned in due course as well. I will
endeavour to find other voices to provide texture.
A Course in Miracles presents an interpretation of
nondualism that recognises only "God" (i.e.
absolute reality) as existing in any way, and
nothing else existing at all. In a book entitled The
Disappearance of the Universe, which explains and
elaborates on A Course in Miracles, it says in its
second chapter that we:

"don't even exist in an individual way -

not on any level. There is no separated
or individual soul. There is no Atman, as
the Hindus call it, except as a mis-
thought in the mind. There is only
God."[182]
This amazes me, Renard has built their
reinterpretation of their understanding of the
Christian tradition informed by the Atman of the
Puranas and the Buddhadhara discourse of
Pratityasamutpa and Shunyata and the flux of
Heraclitus and then not only do they not give due
attribution, but misrepresent the tradition that they
have appropriated. Class act really. This citation
was already in the Nonduality article prior to my
editing it so its inclusion here is welcome, but I
would not have necessarily gone looking for it and
I am not going to dismiss it out of turn. As I have a
story about The Course in Miracles and I bought
the very expensive book when I was very young
circa 14 and lent it to my Aunt on the day of
purchase who subsequently lent it to her friend
without my express permission. Her girlfriend
never returned it. My Aunt didn't remember lending
it when I enquired a year later why she hadn't
returned my book. She didn't apologize as she
didn't remember borrowing it nor lending it. My
Aunt was not generally absent minded in my
experience and her girlfriend was a very good
friend of many years. So, this is curious. I am not
sure why but I feel it is important that this section
stays and I am going to explore Miracles further. I
have learned to trust my intuition and it has been
repeatedly vindicated and If I chose the book as a
child it was appropriate. I just didn't need to read it.

A verse from the course itself that displays its

interpretation of nondualism is found in Chapter
14:

"The first in time means nothing, but the

First in eternity is God the Father, Who
is both First and One. Beyond the First
there is no other, for there is no order,
no second or third, and nothing but the
First."[183]
Judaism

Michaelson (2009) explores nonduality in the

tradition of Judaism.[184]
Judaism has within it a strong and very ancient
mystical tradition that is deeply nondualistic. "Ein
Sof" or infinite nothingness is considered the
ground face of all that is. God is considered
beyond all proposition or preconception. The
physical world is seen as emanating from the
nothingness as the many faces "partsufim" of god
that are all a part of the sacred nothingness.
Sometimes the faces are referred to as colored
spheres "sphirot" that are the same as chakras in
eastern traditions. sphirot are seen as eminations
or fruit of the tree of life in the sacred garden of
paradise. The tree exists and emanates through
many, sometimes infinite, stages or levels of
reality. All is considered one nondualistic whole.
nothingness and somethingness are considered
one united and inseparable thing. Duality is seen
as an illusion of brokenness or contraction and
enlightenment is the act of inner restoration or
repair "tikkun" of god's unity.

Islam

"Whithersoever ye turn there is the Face of God."

(Quran 2:115; rendered in English majestically by
Seyyed Hossein Nasr)

Islam and Sufism is not an area of my current

knowledge so I am going to enjoy this meditation.
My first contact with Sufi mysticism was in
dancing, not whirling dervishes but circle-dancing
in a round as well as I am somewhat familiar with
the poetry of Rumi in English translation. I find it
interesting that Islam, Advaita Vedanta and
Vaishanvism had significant interaction in
Medieval Bengal. Vaishnavism also has 'advaita' or
nondual traditons and texts and these have not
really been foregrounded in Western scholarship to
my knowledge. I will repair this in my humble way
within this discourse. This is only from my
personal knowledge stated here without current
investigation. I felt I would just add this as a
declaration. Also, I know that the Bhakti movement
of which Shankara was a part was incited into its
devotion through the impetus forded through the
fervor it encountered in Islam. No culture is an
island in the river of time.

Al-Fatiha and the transignification of resurrection

"I shall tell you a great secret my friend. Do not

wait for the last judgement, it takes place every
day."
- Albert Camus, from 'La Chute (The Fall)' (1956)
(NB: unsure if Camus rendered this in English
from the French or if this is a gloss from an
unnamed, unspecified translator, need to
investigate and credit as appropriate.)
The Al-Fatiha the "Opening" of the Qur'an is a
prayer constituted by seven pith verses. The verse
which concerns us is the fourth and the central
verse of the seven:

1:4 ‫َم ـاِلِك َي ْو ِم الِّد ي‬

Māliki yawmi d-dīn
Master of the Day of Judgment

The following large extract is from the masterwork

of Nasr (2007: p.18) and particular concerns the
abovecited verse:

The next verse, "Master of the Day of Judgment,"

concerns the flow of time at the end of which
there is death and a meeting with God. To be
aware of our human condition is to realize that
we are on a journey in this life, which ends with
death followed by resurrection, and that we are
destined for the unavoidable meeting with God,
which means that although we die, we are also
immortal. The profound reality of our
consciousness cannot be eradicated by the
accident of bodily death. The verse speaks not
only of the Day beyond all days, but also of
Judgment. This eschatological assertion is of
the utmost significance for our life here on earth.
It reveals the grandeur of the human state and
the fact that actions in this life on earth have
consequences beyond the life of this world.

Now, these are matters widely accepted by

people of faith everywhere. The Sufis take a
further step, however, and seek to die and be
resurrected here and now and to experience the
encounter with God while still here in this world
through spiritual practices and by climbing the
ladder of perfection. In the deepest sense those
who have already achieved the goal have already
died, been resurrected, met the Master of the Day
of Judgment, been judged by the Supreme
 Judge, and rest in the Paradise of Divine
Proximity. The Prophet of Islam was once asked
about death and resurrection. The Prophet
answered, "Look at me; I have died and been
resurrected many times."[185]

Now, I cite this for its salience for an English

Christocentric audience for its interest in reframing
the centrality of Christ and the Christian
resurrection and body theology and making of
every pure and accomplished Sufi a master on a
comparable platform as that of Christ.
Thematically, I wish to evoke Plath's poem Lady
Lazarus and Cummings' poem i thank You God for
most this amazing (http://www.poetry-chaikhana.co
m/C/cummingsee/ithankYouGod.htm) with it's:

...(i who have died am alive again today,

and this is the sun's birthday; this is the birth
day of life and of love and wings...
Sufism (Arabic ‫ تصوف‬taṣawwuf, meaning
"Mysticism") is often considered a mystical
tradition of Islam. There are a number of different
Sufi orders that follow the teachings of particular
spiritual masters, but the bond that unites all Sufis
is the concept of ego annihilation (removal of the
subject/object dichotomy between humankind and
the divine) through various spiritual exercises and
a persistent, ever-increasing longing for union with
the divine. "The goal," as Aslan writes, "is to create
an inseparable union between the individual and
the Divine."

Wahdat al-Wajud (Arabic: ‫ )وحدة الوجود‬the "Unity of

Being" is a Sufi metaphysical philosophy
emphasizing that 'there is no true existence except
the Ultimate Truth (God)'. Or in other phrasing that
the only truth within the Universe is God, and that
all things exist within God only. All of His creations
emerge from `adim (‫ عدم‬non-existence) to wujood
(existence) out of His thought only. Hence the
existence of God is the only truth (Haqq), and the
concept of a separate created Universe is
falsehood, Arabic: (Batil).

Ibn Arabi is most often characterized in Islamic

texts as the originator of the doctrine of wahdat al-
wujud, however, this expression is not found in his
works and the first who employed this term was
perhaps, in fact, the Andalusian mystical thinker
Ibn Sabin.[186] Although he frequently makes
statements that approximate it, it cannot be
claimed that "Oneness of Being" is a sufficient
description of his ontology, since he affirms the
"manyness of reality" with equal vigor. [187]

The central doctrine of Sufism, sometimes called

Wahdat-ul-Wujood or Wahdat al-Wujud or Unity of
Being, is the Sufi understanding of Tawhid (the
oneness of God; absolute monotheism). Put very
simply, for Sufis, Tawhid implies that all
phenomena are manifestations of a single reality,
or Wujud (being), which is indeed al-Haq (Truth,
God). The essence of Being/Truth/God is devoid of
every form and quality, and hence unmanifest, yet
it is inseparable from every form and phenomenon,
either material or spiritual. It is often understood to
imply that every phenomenon is an aspect of Truth
and at the same time attribution of existence to it
is false. The chief aim of all Sufis then is to let go
of all notions of duality (and therefore of the
individual self also), and realize the divine unity
which is considered to be the truth.

The expression wahdat al-wujud is built

from two words - wahda and wujud -
both of which were important for
Islamic throught from early times.
Islamic theory and practice is grounded
in the shahada or the giving witness that
"There is no god but God," an expression
often called kalimat al-tawhid, the
"statement through which God's Unity is
declared." The basic sense of tawhid or
the declaration of God's Unity is that
everything in creation derives from God,
who is One Reality. The word tawhid
comes from the same root as wahda, as
do other related and often discussed
terms such as ahad and wahid ("one")
and ahadiyya and wahdaniyya
("oneness" or "unity"). Alrady int he
saying of 'Ali we come across areference
to four different meanings for the
apparently simple statement, "God is
One." [note, diacritics need to be added
and italics as well as proofing][188]
Al-Ghazali (1058 - 1111) important for the dialogue
and acceptance between 'orthodox' Inslamic Sunni
praxis and soteriology and that of the 'mystical'
Sufi... need to cite and ensure correct. NB:
Beauford, refer book downloaded from Scribd
regarding the impact Ghazali has had on Western
thought and Western Philosophical thought as a
point of entry.

Rumi, (1207–1273), one of the most famous Sufi

masters and poets, has written that what humans
perceive as duality is in fact a veil, masking the
reality of the Oneness of existence. "All desires,
preferences, affections, and loves people have for
all sorts of things," he writes, are veils. He
continues: "When one passes beyond this world
and sees that Sovereign (God) without these 'veils,'
then one will realize that all those things were
'veils' and 'coverings' and that what they were
seeking was in reality that One." The veils, or rather,
duality, exists for a purpose, however, Rumi
contends. If God as the divine, singular essence of
all existence were to be made fully manifest to us,
he counsels, we would not be able to bear it and
would immediately cease to exist as individuals.

Ali-Shir Nava'i (9 February 1441 – 3 January 1501)

wrote Lisan-ol-tayr (‫ لسان الطیر‬or "Language of
Birds", following Attar's Manteq-ol-tayr ‫ منطق الطیر‬or
Speeches of Birds), in which he expressed his
philosophical views and Sufi ideas. Lison ut-Tayr (
The Language of the Birds ) - An epic poem that is
an allegory for our need to seek God, whatever our
excuses may be. The story begins with the birds of
the world realizing that they are far from their king
and need to seek him. They begin the long and
hard journey with many complaints, but a wise bird
encourages them through admonishment and
exemplary stories. It was written in 1498-99, and
consists of 3598 couplets. In the introduction
Navoi noted he wrote this epic poem as a
response to "Mantiq-ut Tayr" by Fariduddin Attar
and used the pseudonym "Foniy".

Asma Path

The Asma Path (http://www.bahaistudies.net/asm

a/) (Arabic: asmāʾ, names), an online
contemplative community (jamāʿa) that hold to the
'Oneness of God' (Tawḥīd). God has no partners
(shirk). Anyone drawn to the Ṣūfī background or
context of the Baháʾí Faith may enter this Ṣūfī path
(ṭarīqah). It is: informal, service-oriented
(“engaged”), postmodern (“emerging”), without any
clergy, and NOT an official Baháʾí activity.

Poetry and nonduality

"What a lovely thing a rose is!….There is
nothing in which deduction is so
necessary as in religion…It can be built
up as an exact science by the reasoner.
Our highest assurance of the goodness
of Providence seems to me to rest in the
flowers. All other things, our powers,
our desires, our food, are all really
necessary for our existence in the first
instance. But this rose is an extra. Its
smell and its colour are an
embellishment of life, not a condition of
it. It is only goodness which gives extras,
and so I say again that we have much to
hope from the flowers".
-- Sherlock Holmes extracted from: Doyle, Sir
Arthur Conan, Memoirs of Sherlock Holmes, [The
Adventure of] The Naval Treaty; London: 1894.
I have been reading Orphic Hymns today amongst
other works through the inspiration of McEvilley
and I feel the importance of moving away from the
mechanization of sections established through
chronology or locality. This Intranet and
metameditation is going to get significantly more
chaotic before order manifests. I don't want to
force a structure and therefore, my creative flow
until themes and an organic way of ordering the
material traces of nonduality emerge. I was
following an intelligible order based upon
distinctions according to Western scholarship
such as Ancient, Classical, etc. But that was a
vestige from the Wikipedia Nonduality article. The
changing fortunes of the wheel are given
significance through an understanding of the
incarnation and re-embodiment lineages.

So much Dharma discourse that has entered

English lacks the poetry of the original. This is a
significant flaw. The Vedas are hymns with rhyme,
rhythm, meter and assonance. The Upanishads
and Puranas are poetry as much as they are story
and thereby philosophy as the narratives and
stories are embedded, interpenetrate, delimit and
offset oneanother. Somewhere on my learning
Tibetan weblog here at Wikiversity when I noted
elements of Sanskrit for my excursion into Tibskrit
and apprenticeship with the Jigme Lingpa's
Longchen Nyingtik Ngondro, that poetry is one of
the traditional disciplines for a person to be
finished, in the classical Victorian sense as well as
the soteriological of the Dharma.

Saraha
Mahasiddhas

http://www.scribd.com/doc/45973468/The-
Alchemical-Body-Siddha-Traditions-in-Medieval-
India
Saraha

Gunther (1973: p.5) relates the following

awakening-story of Saraha the Brahmin (also
known as Rahula) who outwardly contravenes
Vedic injuction apportioned to his 'class' in
consuming intoxicants and cavorting with youthful
forward buxom-forefold nay fourfold pretty-upfront
wenches bearing intoxicants, so primed he has a
visionary trance or pure-vision wherein a quest is
entrusted from a Natha which he fulfills and
thereby wins wisdom hard-won from a
craftsmaiden-arrowsmith of the marketplace:

Once when this Brahmin Rahula was

roaming in his district and came to a
garden, the four Brahmin girls
approached him with cups of beer and
begged him to drink them. Although he
protested he succumbed to their
entreaties and drank the four cups of
beer in large gulps. He had four
particularly pleasant sensations and, as
had been prophesied about him, he met
the Bodhisattva Sukhanatha face to face.
Blessed by him he was exhorted: "In this
city there lives a mysterious arrowsmith
woman who is making a four-piece
arrow. Go to her and many beings will
profit by it." With these words the vision
disappeared.
Through the sustaining power of his
vision the mystic awareness of the
coemergence of both transcendence and
immanence was born in him. Thinking
that he would have to act after this
instantaneous realization of spiritual
freedom, he went to the big market place
and there he saw a young woman
cutting an arrow-shaft, looking neither
to the right nor to the left, wholly
concentrated on making an arrow.
Coming closer he saw her carefully
straightening a reed with three joints,
cutting it both at the bottom and at the
top, inserting a pointed arrowhead
where she had cut the bottom into four
sections and tying it with a tendon,
putting four feathers where she had split
the top into two pieces and then, closing
one eye and opening the other, assuming
the posture of aiming at a target. When
 he asked her whether she was a
professional arrowsmith she said: "My
dear young man, the Buddha's meaning
can be known through symbols and
actions, not through words and books."
Then and there the spiritual significance
of what she was doing dawned upon
him.[189]
The arrowsmith was in 'one-pointed focus'
(Sanskrit: ekagraha-drishti), a dynamic flow
meditation with support, wherein specifically she is
crafting an arrow and sporting the Tao of the craft-
master wherein through drishti which extends
through samyama into nondual pratyaksha
wherein subject, object and action are nondual. It
was in this nondual darshan that she gave her
Mahamudra transmission to Rahula prophesied by
the 'Master-of-Bliss' (Sukhanatha).
There is further import not conveyed by Gunther
who is translating into English from the Tibetan.
The arrow metaphor and motif in recurrent in
Saraha's teachings and is visually foregrounded in
his Tibetan iconography, where as pictured
herewith he is often depicted with an 'arrow' or
'dadar' (Tibetan: mda' dar). Further to this, the
comment of Simmer-Brown (2001: p. 359) as
follows is sage:

The word for arrow is mda', which is

identical in pronunciation to the word
for symbol, brda'.[190]
Homonyms are often exploited in humour and in
adverting and are pervasive throughout manifold
spiritual traditions as teaching tools. Hononyms
are as a general rule speech-community specific
and may not even be intelligible in different
dialects. Homonyms are generally lost in the
translation as are other poetic and literary device
so important for an accomplished work. Saraha
was a famed Marathi poet and singer of songs, a
Mahasiddha. The enumerations of 'three' and 'four'
repeated are twilight language for the wheel-of-joy
in its three-fold and four-fold emanations.
Importantly, the Four Joys (S: caturananda; T:
dga'ba bzhi) are an experience of Mahamudra.[191]

Northrop Frye

Fye (1912 – 1991) and the Avatamsaka... (NB:

excellent source on Korean Tradition of
Avatamsaka)
http://books.google.com.au/books?
id=riySOk90TJMC&pg=PA291&dq=The+Flower+
Ornament+Scripture+:+A+Translation+of+the+Av
atamsaka+S%C5%ABtra&hl=en&ei=FortS7zRFZG
gkQWmuZjoBg&sa=X&oi=book_result&ct=result&
 resnum=7&ved=0CEYQ6AEwBg#v=onepage&q&f
=false
http://books.google.com.au/books?
id=EC11dO5u4akC&pg=PA6&lpg=PA6&dq=The+
World+Text+avatamsaka+metaphor&source=bl&
ots=twiCwaCWe7&sig=owcLtKG4JsqLEopMPPq
RbmV-
oUw&hl=en&ei=L4_tS7OoBoHi7APMiIGdBg&sa=
X&oi=book_result&ct=result&resnum=8&ved=0C
DQQ6AEwBzgK#v=onepage&q=The%20World%2
0Text%20avatamsaka%20metaphor&f=false

Circle dances
This is another area of cultural practice that I intuit
has some import for nonduality and a resolution of
plurality into unity or establish a sense of the
mystical relationship of the many to the One.

http://books.google.com.au/books?
id=pIHbKCpj9HEC&pg=PA228&lpg=PA228&dq=d
 ga'+ba+bzhi&source=bl&ots=u66Lyb_hhj&sig=sbr
o0uDJQrpYEJZTZO4ZyWVCyL0&hl=en&ei=cIDtS
7OAEI_g7AOigOWYBg&sa=X&oi=book_result&ct=
result&resnum=4&ved=0CCUQ6AEwAw#v=onep
age&q=dga'%20ba%20bzhi&f=false

The Mystery of that which sustains

"Let it here be noted that the Greek
fables originated in spiritual mystery
and real vision, which are lost and
clouded in fable and allegory..."
Blake, A Vision of the Last Judgment, extract

To fully embrace this discourse an awareness of

Humanity as embedded in the Web of Life a
reticulum of dynamic evolving systems organic
and inorganic is required.

One factor that is not so visible in such analyses of

nonduality that I have so far encountered is a
grounding in the spiritual disciplines and praxis
that institute such an experience. Well, as yet, this
has not been published and presented in text. This
is just a meditation and file note the salience of
which is drawn from my own personal experience,
research and realizations. Hopefully, it is clear why
I open with Christian traditions for English
speaking peoples as to ignore them or to treat
them tangentially is distorting historicity. It is only
a recent phenomenon that other cultures are no
longer presented to English speaking peoples by
way of Christan mores, recent in this context is a
play of a hundred years. There were portents and
precursors far earlier than this, but they were not
commonplace.

Allen (1848 – 1899) in his work of 1897, identified

Christ as partaking of the mythos (such would be
known later by Jung as "archetype") of the Corn
God (1897, 2000: pp.136-137) states:
"The earliest known rite of the Christian
Church was the sacramental eating and
drinking of bread and wine together;
which rite was said to commemorate the
death of the Lord and his last supper,
when he eat and drank bread and wine
with his disciples. The language put into
his mouth on this occasion in the
Gospels, especially the Fourth, is
distinctly that of the corn and wine god.
"I am the true vine; ye are the branches."
"I am the bread of life." "Take, eat, this
my body." "This is my blood of the new
testament." Numberless other touches of
like kind are scattered through the
speeches. In early Christian art, as
exhibited in the catacombs at Rome, the
 true vine is most frequently figured; as
are also baskets of loaves, with the
corresponding miracle of the loaves and
fishes. Multiplication of bread and wine
are the natural credentials of the corn
and wine god."[192]
"And Jesus answered them, saying, The
hour is come, that the Son of man should
be glorified. Verily, verily, I say unto you,
Except a corn of wheat fall into the
ground and die, it abideth alone: but if it
die, it bringeth forth much fruit. He that
loveth his life shall lose it; and he that
hateth his life in this world shall keep it
unto life eternal."—John 12:23-25.
I feel it important to remind myself and my reader
that it is the Holy Grail which is the vessel of Christ
at the Last Supper, and that this partakes of the
mythos of the Drinking Horn and the Horn of
Plenty, as well as the Sacred Quest and Sacred
Feast. Also, in the Bible the word "corn" is used to
refer to cereal crops such as wheat and does not
solely denote "corn" proper. In this passage corn
should be understood as being grain:

"Israel then shall dwell in safety alone;

the fountain of Jacob shall be upon a
land of corn and wine; also his heavens
shall drop down dew" (Deuteronomy,
33.28 This divine substance was
something special, refined.
If we tentatively put aside the very involved
interiority of John and his mystical language and
its manifold representations into English, let us
just be aware of the association of Jesus with the
corn that yields fruit upon its death. Death yields
life. Food is key in human society for without it we
do not have the energy to maintain our bodily
processes and the constituents of our bodies
disband. Subsistence is in essence a mystery.
Imbibing is nonduality as praxis. Mindful eating
was a teaching of the Shakyamuni Buddha.

The cornucopia (Latin: Cornu Copiae) is a symbol

of food and abundance dating back to the 5th
century BC, also referred to as the food of worship
and holiness, Horn of Amalthea, harvest cone, and
horn of plenty. Animals horns were often used
anciently by many peoples as storage devices for
food and water as well as ritual instruments, eg.
Drinking horn. It is poignant that the horn is
secured from sacrifice and that it yields plenty.
There is an interesting myth as to its origin which
has the reciprocity between species as key.
Food in the form of sheaf of corn is one of the few
grounded elements of the Eleusinian Mysteries
available to modern scholarship. The Eleusinian
Mysteries are the most famous of what is known
as the Greco-Roman mysteries. Another mystery
cycle is known as the Mithraic Mysteries and it this
rite animal sacrifice and feast were central.

And it is within this context that the rite of Christ

though not set as he was Semitic, but it is through
the Romans that the textual tradition as they
interpreted it was transmitted. Hence, Christos the
savior partakes of the Corn God, Eucharist as
"blood on the corn" the archetype of the dying god.
Also Christ as the Lamb-of-God partakes in the
ancient practice of scapegoating. The rite of the
Blót for the Norse wherein "blood" as "blessed"
terms which entered the English from the Norse
and are etymologically related terms, as are
similarly related terms from the Greek "sacred" and
"sacrifice". Christ and the Last Supper. The Agape
Feasts.

The Ganachakra Rite with its liturgy and group-

practice incorporates aspects of the Generation
Stage and Completion Stage as part of the rite.

"In the Shaivite tradition, the God's

companions are described as a troupe of
freakish, adventurous delinquent and
wild young people, who prowl in the
night, shouting in the storm, singling,
dancing and ceaselessly playing
outrageous tricks on sages and gods.
They are called Ganas, the 'vagabonds',
corresponding to the Cretan Korybantes
and the Celtic Korrigans (fairies' sons).
Like the Sileni and Satyrs, some of them
have goat's or bird's feet. The Ganas
mock the rules of ethics and social
order. The personify the joy of living,
courage and imagination, which are all
youthful values. They live in harmony
with nature and oppose the destructive
ambition of the city and the deceitful
moralism which both hides and
expresses it. These delinquents of heaven
are always there to restore true values
and to assist the 'God-mad' who are
persecuted and mocked by the powerful.
They personify everything which is
feared by and displeases bourgeois
society and which is contrary to the
good morale of a well-policed city and
its palliative concepts."
From Shiva and Dionysus - by Shri Alain Daniélou
(reprinted as Gods of Love and Ecstasy) page 99
 (http://books.google.com.au/books?id=QDQK7l1
3WIIC&lpg=PP1&ots=S8I1fsO1RA&dq=Gods%20
of%20Love%20and%20Ecstasy&pg=PA99#v=one
page&q&f=false)

The rite of the meal and its symbology and liturgy

of the Freemasons. The Freemason's were and
arguably are still, a Mystery tradition.

"The early Mason was accustomed to

elaborate and extensive Feasts that
might encompass several days. To give
you an idea of the magnitude of a Feast,
a partial bill of fare for a banquet (50
people) in 1506 included the following:
36 chickens, 1 swan, 4 geese, 9 rabbits, 2
rumps of beef tails, 6 quails, 50 eggs, 4
breasts of veal. The meal would be
enjoyed in a formal gathering where the
 master would preside over the
ceremonies attending the meal and
direct a series of toasts."[193]
The harvest has so many rich metaphorical
associations in the Biblical tradition but let us just
be clear in understanding how primary, how
fundamental, the harvest of food is and embodying
it as a sacred act. I tender that the Mysteries have
always been part of the Human Condition as part
of the rite of sacred play and that they just change
name and form.

One of the problems of being where we are

presently is that we reify history as actuality and I
find it mindful to meditate on all the unknown
contacts between cultures that have been made
since time immemorial which have influenced
each other. Just as each person, if they meditate
on how chance meetings and individuals they don't
even know have shaped their life and worldview.

NB: B9HH this book is new at State Library of

Victoria: Bowden, Hugh (2010). Mystery Cults of
the Ancient World. London: Thames & Hudson
Ltd. ISBN 9780691146386

Deep Ecology

Earth qua Gaia

But ask the animals, and

they will teach you;
the birds of the air, and
they will tell you;
ask the plants of the earth,
and they will teach you;
and the fish of the sea will
 declare to you.
Job 12:7-8

I have always wanted to write on Deep Ecology and

now it is presenting itself.

Economy and ecology as nondual: the

textured and checkered discourse of
Capitalism and the System

Capitalism isn't a monolithic entity. Capitalism isn't

an evil that is being done to us. We collectively
assent to the convention. Humanity instituted this
system and it has been valuable in providing
advanced technology and significant material
comfort. This technology and comfort is
disproportionately distributed. This inequity is
always and evermoreso receding and being
addressed and redressed, sometimes pure
tokenism sometimes deep egalitarianism. Inequity
to the environment is being addressed and is
informed by the discourse of embedded narratives,
embedded systems. Capitalism like money is a
cultural convention, a cultural construction.
Capitalism and our economy may both be
modelled on organic systems which is curious and
very important to note. They are dynamic evolving
adaptive systems. Feedback models, Bateson. The
interdisciplinary nous of Permaculture with its
ecological principles interpenetrated with the
education model, the unity of the artist-
craftsperson and the Industrial pragmatism of the
bauhaus where 'form (ever) follows function' and
the subsequent qualifications as per design
discourse and designing for integration would
significantly address all areas of environmental
concern. This must be qualified with the need of
Humanity to integrate with as well as preserve wild
nature: wild nature of both the natural world and
our own primordial nature: integrate nature and
culture, informed by Transpersonal Psychology to
redress spiritual crisis through the discourse of
science.

I would like to say that in my experience Capitalism

and Democracy breed specializations,
compartmentalized knowledges. In my experience
both Capitalism and Democracy create a wealthy
and intellectual echelon that is an overlapping but
not a discrete sets. Capitalism still thrives on
industrialization where workers, the powerhouse of
the system do menial tasks, unengaging work that
perpetuate dissatisfaction. Dissatisfaction that is
never quenched by acquisition. The workers who
are in general lower-paid as well as many of those
who have the higher-paying jobs and managerial
power have very little time in truth as they sell their
time, the stuff of their life for what they perceive as
their gain. Their specializations in their work
function tends to ensure that they are not informed
as to the richness of the world, a world that is
dynamic and ever-diversifying and they are
unaware for the most part of the manifold rich
discourses that are available. Popular culture
which is fundamentally disposable for the most
part and necessarily so at it must always and
evermoreso churn to keep the wheels of
acquisition and desire in motion, and keen the
feelings of envy and lack which fuels the drive for
acquisition. Democracy of all kinds to function as
a form of legitimate governance requires the
constituency to be informed on matters of
concern. Time and quality information are
mandatory to provide the humus forming valid
cognition in the ecology of mind based upon
sound discourse. Democracy is in general
Representative Democracy and it must be outlined
that we now have the means for Pure Democracy.
We may even design and implement more
workable and equitable systems if we truly set our
endeavour to do so.

I perceive the key to redress as an intention issue a

matter of human heartfulness and one of
integrated interdisciplinary design. Sustainable city

http://books.google.com.au/books?
id=nGPBwDgTvAYC&pg=PA362&dq=permacultur
e+bauhaus&hl=en&ei=dPnzS7DPBIuK6gPY48iED
A&sa=X&oi=book_result&ct=result&resnum=1&v
ed=0CDQQ6AEwAA#v=onepage&q=permacultur
e%20bauhaus&f=false

Using the body metaphor and the body as an

organic system, a living system that is a dynamic
evolving adaptive system, Loy () demonizes
unresponsive Capitalism as cancer metastasized
upon the body of Gaia:
 Capitalism made more sense a couple
[of] centuries ago when the Earth
seemed infinite and capital was
relatively scarce. Today the obvious
metaphor is cancer on a planetary scale.
Cells become cancerous when they
mutate into uncontrolled growth and
spread throughout the body to disrupt
its healthy functioning. Unfortunately,
that is not a bad description of our
collective situation now.
"Greed is not a virus that has infected the
economic hard drive; it has become the software
that runs our economy."
"Greed also takes two forms, according to our
means. “In a consumer society there are two kinds
of slaves: the prisoners of addiction and the
prisoners of envy” (Ivan Illich)."
The ultimate irony is that money in itself
is literally worthless: whether pieces of
paper or numbers in bank accounts,
money has value only because it is our
socially-agreed medium of exchange. A
$100 bill is just a piece of paper. We
can’t eat it, drink it, ride on it, etc. We
forget that money is a social construct
— a kind of group fantasy. The
anthropologist Weston LaBarre called it
a psychosis that has become normal, “an
institutionalized dream that everyone is
having at once.”
http://www.shambhalasun.com/sunspace/?
p=11692
Deep Ecology discourse

The supposed "footprint of a

xian", a little pond in
Guangzhou's Temple of the
Five Immortals

'Tis refreshing to old-fashioned people like me

To meet such a primitive Pagan as he,
In whose mind all creation is duly respected
As parts of himself--just a little projected;
And who's willing to worship the stars and the sun,
A convert to--nothing but Emerson.

Robert Lowell, A Fable for Critics extract

World as lover, World as self... extract

handwritten notes on J Macy from oldskool
notebook
Uddhava Gita from the Bhagavat Purana
Dogen and Zen metaphorical extension
 subject as context, subject and context become
self-reflexive, Zen

Loy, David (1997). Loving the World as Our Own

Body: The Nondualist Ethics of Taoism, Buddhism
and Deep Ecology. (http://ccbs.ntu.edu.tw/FULLTE
XT/JR-MISC/60780.htm)

Īśopaniṣad, verse 6
yas tu sarvāṇi bhūtāny
ātmany evānupaśyati
sarva-bhūteṣu cātmānaḿ
tato na vijugupsate

Jizang (Chinese: 吉蔵; Pinyin: Jízàng; Wade–Giles

Chi-tsang) (549–623) was a Chinese Buddhist
monk and scholar who is often regarded as the
founder of the Three Treatise School. He is also
known as Jiaxiang or Master Jiaxiang ( 嘉祥, Chia-
hsiang), because he acquired fame at the Jiaxiang
Temple. Jizang was a Chinese author of Persian
origin who wrote "Plants Become Buddhas" ( 草木成
佛Chinese: caomu chengfo; Japanese: somoku
jobutsu) and this was very innovative and
controversial in the Tang Dynasty. NB: Beauford
the Chinese characters of the title in sequence
denote: grass 草 , tree/wood 木 , become 成 ,
buddha 佛. (This may be the primary resource:
http://zh.wikisource.org/zh/%E4%BD%9B%E5%AD
%B8%E5%A4%A7%E8%BE%AD%E5%85%B8/%E8%
8D%89%E6%9C%A8%E6%88%90%E4%BD%9B )

http://www.scribd.com/doc/47341101/Plants-in-
Early-Buddhism-the-Far-Eastern-Idea-of-the-
Buddha-Nature-of-Grasses-and-Trees
Rambelli, Fabio (2001). Vegetal Buddhas:
Ideological Effects of Japanese Buddhist
Doctrines on the Salvation of Inanimate Beings.
Italian School of East Asian Studies Occasional
papers 9. Kyoto: Scuola Italiana di Studi sull' Asia
Orientale. Source:
 http://www.scribd.com/doc/45813044/Vegetal-
Buddhas

The Middle Way

The Doctrine of the Mean (Chinese: 中庸; zhōng
yōng), is at once a teaching tool and way of being
as well as one of the books of Neo-Confucianism.
The composition of the text is attributed to Zisi (or
Kong Ji) the only grandson of Confucius. This is a
text on the teaching of "everything in moderation",
including on the rare occasion moderation as well
*heheheheeh*.

Chung-nî said, "The superior man embodies the

course of the Mean; the mean man acts contrary
to the course of the Mean." (http://books.google.co
m.au/books?id=JiALtt67xicC&pg=PA194&dq=%22
Constant+Mean%22+(James,+Legge)&ei=riDoS5S
qC5XOlQTR6uXICQ&cd=1#v=onepage&q&f=false)
http://chinese.dsturgeon.net/text.pl?
node=10262&if=en

Taoism

"The Eight Immortals Crossing

the Sea", from Myths and
Legends of China, 1922, E.T.C.
Werner.

"You can also read about Taoist

immortals in the Taoist Canon, the
collection of books that form the
scriptures of Taoism. Personally, I've
never been thrilled by the way the
immortals are portrayed in these
biographies. The entries read like
articles from an encyclopedia and the
 characters appear dull and remote. After
reading one, I always felt that I learned
about the immortals rather than from
them. On the other hand, in the operas,
radio plays, and stories told by my
grandmother and the Banyan Tree Park
storytellers, the characters came alive.
At the end of each story, I felt that I had
not only met the immortals but had
learned from them."[194]
In ancient times, the 'feather men' ( 羽人; yu ren)
仙
were flying 'immortals' ( ; Xian), whose bodies
were covered with a coat of feathers. Yu literally
means "feather". Yuren it is an alternative
designation for a Taoist priest.
http://www.pantheon.org/articles/y/yu-ren.html

The belief in sprites (jing) is founded on the

conception that as living beings age, they
accumulate spirit (jing).
http://findarticles.com/p/articles/mi_go2081/is_n
2_v114/ai_n28648194/pg_5/

Mountain gods were less purposefully evil than

amoral, self-centered and egocentric.

"All mountains, whether large or small,

have gods and spirits."[195]
Ge Hong (283-343), rendered in English by
unknown translator

Taijitu

The following is an English rendering from an

extract drawn from the Tonggyong Taejon:

"I have a divine spell; its name is a

mysterious medicine: its shape is a circle
 [two bows put together] or the Great
Ultimate."[196]
Dechar (2005: p.5-6) identifies that the terms "Tao"
and "[D]harma" are etymologically rooted by
identifying the etymon "da":

"The word Tao has no exact English

translation, but it relates most closely to
the Western idea of wholeness, to the
unknowable unity of the divine. When
used by the Taoist philosophers, Tao
became the Way, the path or cosmic law
that directs the unfolding of every aspect
of the [U]niverse. So Tao is the wisdom
of the divine made manifest in nature
and in my individual life. The Chinese
word Tao has an etymological
relationship to the Sanskrit root sound
 "da", which means "to divine something
whole into parts". The ancient Sanskrit
word dharma is also related to this root.
In the Buddhist tradition, dharma means
"that which is to be held fast, kept, an
ordinance or law...the absolute, the
real." So, both dharma and Tao refer to
the way that the One, the unfathomable
unity of the divine, divides into parts and
manifests in the world of form."[197]
Taoism's wu wei (Chinese wu, not; wei, doing) is a
term with various translations (e.g. inaction, non-
action, nothing doing, without ado) and
interpretations designed to distinguish it from
passivity. From a nondual perspective, it refers to
activity that does not imply an "I". The concept of
Yin and Yang, often mistakenly conceived of as a
symbol of dualism, is actually meant to convey the
notion that all apparent opposites are
complementary parts of a non-dual whole. The Tao
Te Ching has been seen as a nondualist text; from
that perspective, the term "Tao" could be
interpreted as a name for the Ultimate Reality
(which, as the Tao Te Ching itself notes, is not the
reality itself).

http://www.wikilivres.info/wiki/The_Tao_Te_Chin
g
http://books.google.com.au/books?
id=vGFs3yIMCFoC&pg=PA342&dq=flower+orna
ment+sutra+cleary&hl=en&ei=gpTtS_ayEcyGkAW
DhcHoBg&sa=X&oi=book_result&ct=result&resnu
m=6&ved=0CEkQ6AEwBQ#v=onepage&q&f=fals
e
Bagua

The ba gua (Chinese: 八卦; Pinyin: bā guà; Wade-

Giles: pa kua; literally 'eight symbols') are eight
diagrams used in Taoist cosmology to represent
the fundamental principles of reality, seen as a
range of eight interrelated concepts. Each consists
of three lines, each line either "broken" or
"unbroken," representing yin or yang, respectively.
Due to their tripartite structure, they are often
referred to as "trigrams" in English.

Lao Zi

Lao Zi
Ziran

Ziran (Chinese: 自然; Pinyin: zìrán; Wade-Giles: tzu-

jen; Sanskrit: Sahaja) is a key concept in Daoism
that literally means "self so; so of its own; so of
itself" and thus "naturally; natural; spontaneously;
freely; in the course of events; of course;
doubtlessly" (Slingerland 2003, p. 97; Lai, p. 96).
This Chinese word is a two-character compound of
自) "nose; self; oneself; from; since" and ran (然)
zi (
"right; correct; so; yes", which is used as a -ran
suffix marking adjectives or adverbs (roughly
corresponding to English -ly). It is worth
mentioning that in Chinese culture, the nose (or zi)
is a common metaphor for a person's point of view
(Callahan, 1989).

The word 'ziran' first occurs in the Daodejing (17,

23, 25, 51) and refers to the structure of Dao,
which cannot be referred back to anything else. It
is generally accepted that the philosopher Laozi,
author of the Daodejing, coined the term. Ziran is a
central concept of Daoism, closely tied to the
practice of wuwei, or effortless action. Ziran can
be seen as the positive side of the Dao, with wuwei
opposing it as the negative.

http://www.confuchina.com/05%20zongjiao/Lao
%20Zi%27s%20Concept%20of%20Zi%20Ran.ht
m
http://books.google.com/books?
id=Q20vRqOhwbIC&pg=PA103&lpg=PA103&dq=z
iran+tzu-
jen&source=bl&ots=6GkWh3_6A2&sig=POQKL9k
MYfWBlNqqh-
ZKUvYmxcc&hl=en&ei=KrA5TZmlHoO4vQOT74T
CCg&sa=X&oi=book_result&ct=result&resnum=4
&ved=0CCoQ6AEwAw#v=onepage&q&f=false
http://books.google.com/books?
id=sO4FoJtiDQgC&printsec=frontcover&dq=Lai,+
 Karyn.+Learning+from+Chinese+Philosophies&s
ource=bl&ots=mDGdFf1rpl&sig=R1gKC712oRmD
Lhs9T8EJboYae9I&hl=en&ei=WLY5TfC8DoeAvgO
5gKmJCg&sa=X&oi=book_result&ct=result&resn
um=3&ved=0CCEQ6AEwAg#v=onepage&q&f=fal
se

Confucianism
Mencius

tzu-jen (refer above) is a key concept in Mencius,

he may be the earliest!

http://books.google.com/books?
id=hDUykaZSZHMC&pg=PA12&dq=tzu-
jen&hl=en&ei=-
bA5Te38JorIvQOSmcXoCg&sa=X&oi=book_resul
t&ct=result&resnum=6&ved=0CD4Q6AEwBQ#v=
onepage&q=tzu-jen&f=false
Charnel Ground

A Dancing gana, Dashavatara

temple, Deogarh

'Charnel ground' (Devanagari: श्माशान; Romanized

Sanskrit: śmāśāna; Tibetan pronunciation: durtrö;
Tibetan: དུར་ཁྲོ ད ; Wylie: dur khrod ) [198] is a very

important location for sadhana and ritual activity

for Indo-Tibetan traditions of Dharma particularly
those traditions iterated by the Tantric view such
as Kashmiri Shaivism, Kaula tradition, Esoteric
Buddhism, Vajrayana, Mantrayana, Dzogchen, and
the sadhana of Chöd, Phowa and Zhitro, etc. The
charnel ground is also an archetypal liminality that
figures prominently in the literature and liturgy and
as an artistic motif in Dharmic Traditions and
cultures iterated by the more antinomian and
esoteric aspects of traditional Indian culture. My
review of the literature and culture of Dharmic
nondual traditions has time and time again pointed
to the charnel ground, cremation ground, site of
sky burial, cemetery, bodily relics, stupa and crypt.

Though a charnel ground may have demarcated

locations within it functionally identified as burial
grounds, cemeteries and crematoria it is distinct
from these as well as from crypts or burial vaults.
Specifically, a charnel ground is an aboveground
site for the putrefaction of bodies, generally
human, where formerly living tissue is left to
decompose uncovered. This unsanitary practice is
now known to foster disease and generally runs
counter to an orderly and well-governed nation-
state.
Throughout Ancient India and Medieval India,
charnel grounds in the form of open air
crematoriums were historically often located along
rivers and many ancient famous charnel sites are
now 'sanitized' pilgrimage sites (Sanskrit: tirtha)
and areas of significant domestic income through
cultural tourism.

In the Himalaya where tillable topsoil for burial and

fuel for cremation is scarce and a valuable
commodity, the location of a 'Sky burial' is
identified with a charnel ground.[199]

The Sutrayana tradition of the 'Nine Cemetery

Contemplations' (Pali: nava sīvathikā-manasikāra)
of the Satipatthana Sutta demonstrate that charnel
ground meditations were part of Early Buddhism.

'Cemetery contemplations', as described in

Mahasatipatthana Sutta (DN: 22) and the
Satipaṭṭhāna Sutta (MN: 10):
"...have as their objects a corpse one or
two or three days old, swollen up, blue-
black in colour, full of corruption; a
corpse eaten by crows, etc.; a framework
of bones; flesh hanging from it,
bespattered with blood, held together by
the sinews; without flesh and blood, but
still held together by the sinews; bones
scattered in all direction; bleached and
resembling shells; heaped together after
the lapse of years; weathered and
crumbled to dust.

At the end of each of these

contemplations there follows the
conclusion: "This body of mine also has
this nature, has this destiny, cannot
escape it.
 Similar are the 10 objects of
loathsomeness (asubha q.v.)."[200]
On the face of it or alternatively the cosmetic level,
the charnel ground is simply a locality often
chthonic where bodies are disposed of, either by
cremation or burial.[201] Though the charnel ground
is to be understood as a polysemy and metaphor it
must be emphasized that holy people as part of
their sadhana and natural spiritual evolution
grappling with death, impermanence and transition
did historically in both India, China and Tibet as
well as in other localities, frequent charnel
grounds, crematoriums and cemeteries and were
often feared and despised by people who did not
understand their 'proclivities' (Sanskrit: anusaya).

From a deeper structural significance and getting

to the substantive bones of the Vajrayana spiritual
point of view however, the charnel ground is full of
profound transpersonal significance. It represents
the 'death of ego' (Sanskrit: atmayajna), and the
end of:

attachment (Sanskrit: Upādāna; Tibetan: len pa (h

ttp://rywiki.tsadra.org/index.php/len_pa) ) to this
body and life
craving (Sanskrit: Tṛṣṇā; Tibetan: sred pa (http://r
ywiki.tsadra.org/index.php/sred_pa) ) for a body
and life in the future
fear of death (Sanskrit: abhiniveśa)

aversion (Sanskrit: dveṣa; Wylie: zhe sdang) to

the decay of 'impermanence' (Sanskrit:
anitya).[202]

It is worth noting that 'attachment', 'craving', 'fear'

and 'aversion' abovecited in bold font are
somewhat standardized and hence less-rich lexical
choices for the semantic field represented by the
four of the 'Five Poisons' (Sanskrit: pancha klesha)
they denote.

Prior to spiritual realization, charnel grounds are to

be understood as terrifying places, full of 'roaming
spirits' (Sanskrit: gana) and 'hungry ghosts'
(Sanskrit: pretas) indeed localities that incite
consuming fear. In a charnel ground there are
bodies everywhere in different states of
decomposition: freshly dead bodies, decaying
bodies, skeletons and disembodied bones.[203]

Simmer-Brown (2001: p.127) conveys how the

'charnel ground' experience may present itself in
the modern Western mindstream situations of
emotional intensity, protracted peak performance,
marginalization and extreme desperation:

"In contemporary Western society, the

charnel ground might be a prison, a
homeless shelter, the welfare roll, or a
factory assembly line. The key to its
successful support of practice is its
desperate, hopeless, or terrifying quality.
For that matter, there are environments
that appear prosperous and privileged
to others but are charnel grounds for
their inhabitants--Hollywood, Madison
Avenue, Wall Street, Washington, D.C.
These are worlds in which extreme
competitiveness, speed, and power rule,
and the actors in their dramas
experience intense emotion, ambition,
and fear. The intensity of their dynamics
makes all of these situations ripe for the
Vajrayana practice of the charnel
ground."[204]
Shiva as Bhairava
 'Outcastes' (Sanskrit: Chandala) literally cast out
from the castes, outside the Varnashrama
Dharma of the status quo.

Ganapati, Maha Rakta

Tibetan representations of Ganesha show

ambivalent or richly different depictions of him.[205]
In one Tibetan form he is shown being trodden
under foot by Mahākala, a popular Tibetan
deity.[205][206] Other depictions show him as the
Destroyer of Obstacles, sometimes dancing.[207]
This play of Ganesha as both the "creator and
remover of obstacles" as per his epithet as well in
the two Vajrayana iconographic depictions of him
as that which consumes (Maha Rakta) and that
which is consumed (danced upon by Vignantaka)
is key to the reciprocity rites of the charnel ground.

Ganapati, Maha Rakta (Tibetan: tsog gi dag po, mar

chen. English: The Great Red Lord of Hosts or
Ganas) is a Tantric Buddhist form of Ganapati
(Ganesha) related to the Chakrasamvara Cycle of
Tantras. The Sanskrit term 'rakta' holds the
semantic field of "blood" and "red". This form of
Ganapati is regarded as an emanation of
Avalokiteshvara.

"...beside a lapis lazuli rock mountain is a red lotus

with eight petals, in the middle a blue rat expelling
various jewels, [mounted on his rat 'steed'
(Sanskrit: vahana)] Shri Ganapati with a body red in
colour, having an elephant face with sharp white
tusks and possessing three eyes, black hair tied in
a topknot with a wishing-gem and a red silk ribbon
[all] in a bundle on the crown of the head. With
twelve hands, the six right hold an axe, arrow, hook,
vajra, sword and spear. The six left [hold] a pestle,
bow, khatvanga, skullcup filled with blood, skullcup
filled with human flesh and a shield together with a
spear and banner. The peaceful right and left
hands are signified by the vajra and skullcup filled
with blood held to the heart. The remaining hands
are displayed in a threatening manner. Wearing
various silks as a lower garment and adorned with
a variety of jewel ornaments, the left foot is
extended in a dancing manner, standing in the
middle of the bright rays of red flickering light."
(Ngorchen Konchog Lhundrup, 1497-1557)[208].

Vignantaka trampling or
dancing upon Vinayaka
This form of Ganapati belongs to a set of three
powerful deities known as the 'mar chen kor sum'
or the Three Great Red Deities included in a larger
set called 'The Thirteen Golden Dharmas' of Sakya.
The other two deities are Kurukulle and Takkiraja.

In depictions of the six-armed protector Mahakala

(Skt: Shad-bhuja Mahakala, Wylie: mGon po phyag
drug pa), an elephant-headed figure usually
addressed as Vinayaka is seen being trampled by
the Dharma Protector, but he does not appear
distressed. In Vajrayana and cognate Buddhist art,
He is depicted as a subdued god trampled by
Buddhist deities like Aparajita, Parnasabari and
Vignataka.

The Tibetan Ganesha appears, besides bronzes, in

the resplendent Thangka paintings alongside the
Buddha. In "Ganesh, studies of an Asian God,"
edited by Robert L. BROWN, State University of
New York Press, 1992, page 241-242, he wrote that
in the Tibetan Ka'gyur tradition, it is said that the
Buddha had taught the "Ganapati Hridaya Mantra"
(or "Aryaganapatimantra") to disciple Ananda. The
sutra in which the Buddha teaches this mantra can
be found here[135] (http://ganesha.bravehost.co
m/index.html) .

The 'pastime' and 'play' (Sanskrit: lila) of dancing

and its representation in charnel ground literature
and visual representations is endemic: Ganapati as
son of Shiva, Ganapati as Lord of Gana, the
demonic host of Gana, dancing ganesha, dancing
gana, the dance of life and death, what is dance
but a continuum of forms, dancing is energetic,
dancing is symbolic of spiritual energy in
iconography, particularly chthonic imagery of
Dharmic Traditions. Energy moves (and cycles)
between forms as does dance. The 'wheel'
(Sanskrit: chakra, mandala) in all its permutations
and efflorescence is a profound Dharmic cultural
artifact enshrining the energetic dance of the
Universe. This is particularly applicable in the
iconography of Nataraja and the 'wrathful deities'
(Sanskrit: Heruka) of Vajrayana which are depicted
with a flaming aureole, a flaming wheel. This
resonates with the deep symbolism of the mystery
rite and folklore and folk custom and high culture
of circle dances which approaches a human
cultural universal. Namkhai Norbu, a famed
Dzogchen master in the Bonpo tradition and the
Dharmic Traditions of esoteric Buddhism has
revealed a number of terma (Tibetan) of circle
dances such as the 'Dance of the Six Lokas of
Samantabhadra'. The dance is a restricted
initiatory rite and its process may not be disclosed
as so doing would be a contravention of
'commitments ' (Sanskrit: samaya) but it may be
affirmed that the rite is enacted on a colourful
mandala of the Five Pure Lights and the 'central
point' (Sanskrit: bindu) of the dance mandala is
illuminated with a sacred candle known as the
'garbha' (Sanskrit) within the International
Dzogchen Community. This terma dance is all
clearly applicable to the charnel ground when
taken as the 'wheel of becoming' (Sanskrit:
bhavachakra) which generally is demarcated by six
distinct 'places' (Sanskrit: loka).

Dattatreya the avadhuta, to whom has been

attributed the esteemed nondual medieval song,
the Avadhuta Gita, was a sometime denizen of the
charnel ground and a founding deity of the Aghor
tradition according to Barrett (2008: p.33):

"...Lord Dattatreya, an antinomian form

of Shiva closely associated with the
cremation ground, who appeared to
Baba Kina Ram atop Girnar Mountain in
 Gujarat. Considered to be the adi guru
(ancient spiritual teacher) and founding
deity of Aghor, Lord Dattatreya offered
his own flesh to the young ascetic as
prasād (a kind of blessing), conferring
upon him the power of clairvoyance and
establishing a guru-disciple relationship
between them."[209]
Barrett (2008: p.161) discusses the sadhana of the
'Aghora' (Sanskrit; Devanagari: अघोर)[210] in both its
left and right-handed proclivites and identifies it as
principally cutting through attachments and
aversion and foregrounding primordiality, a view
uncultured, undomesticated:

"The gurus and disciples of Aghor

believe their state to be primordial and
universal. They believe that all human
beings are natural-born Aghori. Hari
Baba has said on several occasions that
human babies of all societies are
without discrimination, that they will
play as much in their own filth as with
the toys around them. Children become
progressively discriminating as they
grow older and learn the culturally
specific attachments and aversions of
their parents. Children become
increasingly aware of their mortality as
they bump their heads and fall to the
ground. They come to fear their
mortality and then palliate this fear by
finding ways to deny it altogether. In this
sense, Aghor sādhanā is a process of
unlearning deeply internalized cultural
models. When this sādhanā takes the
form of shmashān sādhanā, the Aghori
faces death as a very young child,
simultaneously meditating on the
totality of life at its two extremes. This
ideal example serves as a prototype for
other Aghor practices, both left and
right, in ritual and in daily life."[211]
Vetala (Sanskrit)
Shaivites
Practitioners of Anuyoga. The Anuyoga class of
tantras of the Nyingmapa is understood as the
"Mother Tantras" of the Sarma Schools, this
class of literature is also known as "Yogini
Tantras" and there is a voluminous Shaivite or
Shakta Tantra by the same name, Yoginitantra.
In the dance of reciprocity that is the beauty and
cruelty of the Mystery of living and dying, the rite
of Ganachakra is celebrated, indeed all forms
 participate in the Ganachakra, there is nothing in
the Three Worlds (Triloka) that is not a charnel
ground...

Beer (2003: p.102) relates how the symbolism of

the khatvanga that entered soteric Buddhism
(particularly from Padmasambhava) was a direct
borrowing from the Shaivite Kapalikas who
frequented places of austerity such as charnel
grounds and cross roads etcetera as a form of
'left-handed path' (Sanskrit: vamamarga) 'spiritual
practice' (Sanskrit: sadhana):

"The form of the Buddhist khatvanga

derived from the emblematic staff of the
early Indian Shaivite yogins, known as
kapalikas or 'skull-bearers'. The
kapalikas were originally miscreants
who had been sentenced to a twelve-year
term of penance for the crime of
inadvertently killing a Brahmin. The
penitent was prescribed to dwell in a
forest hut, at a desolate crossroads, in a
charnel ground, or under a tree; to live
by begging; to practice austerities; and
to wear a loin-cloth of hemp, dog, or
donkey-skin. They also had to carry the
emblems of a human skull as an alms-
bowl, and the skull of the Brahmin they
had slain mounted upon a wooden staff
as a banner.These Hindu kapalika
ascetics soon evolved into an extreme
outcaste sect of the 'left-hand' tantric
path (Skt. vamamarg) of shakti or
goddess worship. The early Buddhist
tantric yogins and yoginis adopted the
same goddess or dakini attributes of the
kapalikas. These attributes consisted of;
 bone ornaments, an animal skin
loincloth, marks of human ash, a skull-
cup, damaru, flaying knife, thighbone
trumpet, and the skull-topped tantric
staff or khatvanga."[212]
Sadhana in the charnel ground within the Dharmic
Traditions may be traced to ancient depictions of
the chthonic Shiva and his chimeric son Ganapati
(Ganesha) who was decapitated and returned to
life with the head of an elephant. In certain
narratives, Shiva made the Ganesha 'lord of the
gana' (Sanskrit: Ganapati). Such depictions of
Shiva, Ganesha and the ganas are evident in
literature, architectural ornamentation and
iconography, etc. In the Indian traditions of Tantra
the charnel ground is very important. In must be
remembered that the seat of Shiva and his locality
of sadhana is the sacred Mount Kailasha in the
Himalaya. In some non-Buddhist traditions of
Ganachakra such as the Kaula the leader of the rite
is known as 'ganapati', which is a title of respect.
The Eight Great Charnel Grounds are important in
the life of Padmasambhava. This is one definite
way the importance of the charnel ground in
sadhana entered and became replicated in the
Himalayan Dharmic Tradition. The charnel ground
is a particular place that holds powerful teachings
on impermanence and is important for slaying the
ego. In this, the charnel ground shares with the
tradition of dark retreat that was foregrounded in
some Himalayan practice lineages.

Simmer-Brown (2001: p.127) conveys how great

Mahasiddha's in the Nath and Mantrayana
Buddhadharma traditions such as Tilopa (988–
1069) and Gorakṣa (fl. 11th - 12th century) yoked
adversity to till the soil of the path and accomplish
the fruit, the 'ground' (Sanskrit: āśraya; Wylie:
gzhi)[213] of realization - worthy case-studies for
those with spiritual proclivity:

"The charnel ground is not merely the

hermitage; it can also be discovered or
revealed in completely terrifying
mundane environments where
practitioners find themselves desperate
and depressed, where conventional
worldly aspirations have become
devastated by grim reality. This is
demonstrated in the sacred biographies
of the great siddhas of the Vajrayāna
tradition. Tilopa attained realization as
a grinder of sesame seeds and a
procurer for a prominent prostitute.
Sarvabhakṣa was an extremely obese
glutton, Gorakṣa was a cowherd in
 remote climes, Taṅtepa was addicted to
gambling, and Kumbharipa was a
destitute potter. These circumstances
were charnel grounds because they were
despised in Indian society and the
siddhas were viewed as failures,
marginal and defiled."[214]
Dyczkowski (1988: p.26) holds that Hāla's Prakrit
literature poem the Gāthāsaptaśati (third to fifth
century CE) is one of the first extant literary
references to a Kapalika where in the poem the
Kapalika, who is a female, anoints and besmears
her body with the crematory ash from the funeral
pyre of her recently deceased lover.[215] This is a
literary allusion to the anointing of 'sacred ash'
(Sanskrit: bhasma; vibhuti) especially associated
with Shiva who applies it all over His body.
Dyczkowski (1988: p.26) relates how Kṛṣṇa Miśra
(c 1050-1100) casts the character of a Kāpālika in
his play, the Prabodhacandrodaya and then quotes
verbatim a source that renders the creed of this
character into English thus:

"My charming ornaments are made

from garlands of human skulls." says the
Kāpālika, "I dwell in the cremation
ground and eat my food from a human
skull. I view the world alternately as
separate from God (Īśvara) and one with
Him, through the eyes that are made
clear with the ointment of yoga... We
(Kāpālikas) offer oblations of human
flesh mixed with brains, entrails and
marrow. We break our fast by drinking
liquor (surā) from the skull of a
Brahmin. At that time the god
 Mahābhairava should be worshipped
with offerings of awe-inspiring human
sacrifices from whose severed throats
blood flows in currents.[216]
In Vajrayana poetry, literature and song
paraticularly that of the 'songs of realization',
charnel grounds are often described as containing
"rivers of blood", "poisonous waterfalls", and
depicted as localities containing dangerous wild
beasts. The two truths doctrine though iterates
this view and when perceived differently, charnel
grounds are peaceful places of beatific solitude
and this chthonic symbolism and Twilight
Language and iconography accrues a rich
polysemy. When perceived differently, the charnel
grounds are places of 'peace' (Sanskrit: shanti),
pleasant groves, populated by wildflowers and
fruit. Songbirds, tame lions and tigers, and the vast
open vault of the sky, fruit and flowers are often
used in Vajrayana iconography and poetry and
Beer (1999)[217] explains their symbolism and how
they are understood in the tradition in fine detail.
They are all included in depictions of the charnel
ground.

The Upa-yoga scriptures first appeared in 'Mount

Jakang Chen' Tibetan: རི ་བྱ་རྐང་ཅན; Wylie: ri bya
rkang can (alternate names: Riwo Jakang, Mount
Jizu) and the charnel ground of Cool Grove
Tibetan: བསི ལ་བའི ་ཚལ; Wylie: bsil ba'i tshal.[218] Cool
Grove is also known as 'Śītavana' (Sanskrit).[219]

Gray (undated: c2009) provides an excellent survey

of chthonic charnel ground accoutrement motif
such as skull imagery in the textual tradition of the
Yogini tantras.[220]

Baital Pachisi

Somadeva
In the charnel grounds of Vajrayana, there are no
social conventions to conform to and no
distractions to be seduced by for the siddha.[221]
Dakas and dakinis gather there to celebrate
ceremonial tsok 'feasts' (Sanskrit: ganachakra).
The lion's roar of Dharma discourse resound as do
the liturgy and the specific 'hourglass drums'
(Sanskrit: damaru) of the chödpa and the light of
the inner 'joy of bliss' (Sanskrit: ananda) radiates
and this dynamic movement is represented
iconographically by the 'bliss-whirling' (Sanskrit:
ananda-chakra).

In his Manual on the practice of the Longchen

Nyingtik, Dzongsar Khyentse Rinpoche holds that:

"Right now, our minds are very fickle.

Sometimes you like a certain place, and
it inspires, and yet with that same place,
if you stay too long, it bores you. […] As
you practice more and more, one day
this kind of habit, this fickle mind will
just go. Then you will search for the
bindu interpretation of the right place,
and according to the classic tantric
texts, that is usually what they call the
“eight great charnel grounds”. So then,
you have to go to a cemetery, especially
to one of the eight cemeteries. There,
under a tree, in the charnel ground,
wearing a tiger skin skirt, holding a
kapāla and having this indifference
between relatives and enemies,
indifference between food and shit, you
will practise. Then your bindu will flow.
At that time, you will know how to have
intercourse between emptiness and
appearance."[222][223]
In the life in which a pratyekabuddha attains the
fruit of their 'path' (Wylie: lam), they are naturally
drawn to charnel grounds. "When reflecting on the
bones found there, the pratyekabuddha inquire
"Where do these bones come from?"[224] This
samyama (Sanskrit) on the bones awakens
knowledge of their many lifetimes of investigation
into the 'Twelve Links of Dependent Origination'.
These twelve links then unfold in their mindstream
as a 'blessing' (Sanskrit: adhishthana), in both
forward and reverse sequence and on that
foundation they yield 'realisation' (Sanskrit:
siddhi).[225]

The charnel ground, cremation ground and

cemetery is evident as a specific region within
wrathful Indo-Tibetan sand mandala iconography.
As the anthropologist Gold (1994: p.141) relates in
his comparative study drawn from his professional
fieldwork into the symbolic universals of the
sacred circles and sand-paintings of the Navajo
and Tibetan peoples, parses the sacred precinct
and motif of the charnel ground as a locality in the
symbolic grammar of the Indo-Tibetan 'fierce
yidam' or 'wrathful deity' (Sanskrit: heruka) sand
mandala:

The third concentric ring [from the

circumference] is optional, in that it is
only used in mandalas representing the
reality of deities of fierce power. It
represents the charnel grounds wherein
bodies are cut up and offered to birds of
prey as a "sky burial." This ring signifies
the cutting away of the bones and flesh
of illusion on the way to the primordial
ground at the mandala's center. In some
mandalas, it is positioned outside of the
Mountain of Fire ring.[226]
The region of the charnel grounds in many wrathful
mandala often hold eight specific charnel grounds
where certain key events take place in the life of
Padmasambhava.[227]

Blood is thematic in Charnel Ground iconography

where it may be understood as lifeblood, a symbol
of viscous 'compassion' (Sanskrit: karuna) of
'sacrifice' (Sanskrit: yajna), and attendant with the
symbolism of blood, bones ground our shared
humanity and solidarity in the wider Mandala of life
and the ancient lineage of 'ancestors' from which
all sentient beings are of lineal descent.

The tradition and custom of the 'sky burial'

(Tibetan: jhator) afforded Traditional Tibetan
medicine and thangka iconography such as the
'Tree of physiology' with a particular insight into
the interior workings of the human body. Pieces of
the human skeleton were employed in ritual tools
such as the skullcup, thigh-bone trumpet, etc.

The 'symbolic bone ornaments' (Skt: aṣṭhiamudrā;

Tib: rus pa'i rgyanl phyag rgya) are also known as
"human skeleton" or 'seals' are also known as
'charnel ground ornaments'. The Hevajra Tantra
identifies the Symbolic Bone Ornaments with the
Five Wisdoms] and Jamgon Kongtrul in his
commentary to the Hevajra Tantra explains this
further.[228]

The important Varnamala (or 'garland of bija

phonemes' in Twilight Language is
iconographically represented by a 'garland of
severed heads or skulls' (Sanskrit: Mundamala).

Beer (1999: pp. 277-278) relates how

Padmasambhava received the siddhi of the kīla
transmission from a gigantic scorpion at the
charnel ground of Rajgriha:
The sting of the scorpion's whip-like tail
transfixes and poisons its prey, and in
this respect it is identified with the
wrathful activity of the ritual dagger or
kīla. Padmasambhava's biography
relates how he received the siddhi of the
kīla transmission at the great charnel
ground of Rajgriha from a gigantic
scorpion with nine heads, eighteen
pincers and twenty-seven eyes. This
scorpion reveals the kīla texts from a
triangular stone box hidden beneath a
rock in the cemetery. As
Padmasambhava reads this terma text
spontaneous understanding arises, and
the heads, pincers, and eyes of the
scorpion are 'revealed' as different
 vehicles or yanas of spiritual
attainment. Here, at Rajgriha,
Padmasambhava is given the title of 'the
scorpion guru', and in one of his eight
forms as Guru Dragpo or Pema Drago
('wrathful lotus'), he is depicted with a
scorpion in his left hand. As an emblem
of the wrathful kīla transmission the
image of the scorpion took on a strong
symbolic meaning in the early
development of the Nyingma or 'ancient
school' of Tibetan Buddhism...".[229]
The 'Eight Great Charnel Grounds (Sanskrit:
aṣṭamahāśmāśāna; Tibetan: དུར་ཁྲོ ད་ཆེ ན་པོ ་
བརྒྱད ; Wylie: dur khrod chen po brgyad ) [230] 'The

Most Fierce' (Tibetan: གཏུམ་དྲག; Wylie: gtum

drag)[231] 'Dense Thicket' (Tibetan: ཚང་ཚི ང་འཁྲི གས་
པ; Wylie: tshang tshing 'khrigs pa)[232] 'Dense Blaze'
(Tibetan: འབར་འཁྲི གས་པ; Wylie: 'bar 'khrigs pa)[233]
'Endowed with Skeletons' (Tibetan: ཀེ ང་རུས་

ཅན ; Wylie: keng rus can ) [234] 'Cool Forest' or 'Cool

Grove' (Sanskrit: Śītavana; Devanagari: शीतवन;

Tibetan: བསི ལ་བུ་ཚལ; Wylie: bsil bu tshal)[235] 'Black
Darkness' (Tibetan: མུན་པ་ནག་པོ ; Wylie: mun pa nag
po)[236] 'Resonant with "Kilikili"' (Tibetan: ཀི ་ལི ་ཀི ་ལི ར་

སྒྲ་སྒྲོ ག་པ ; Wylie: ki li ki lir sgra sgrog pa ) [237] 'Wild

Cries of "Ha-ha"' (Tibetan: ཧ་ཧ་རྒོ ད་པ; Wylie: ha ha

rgod pa)[238]Dudjom et al. (1991: p.626 History)
relates how "earth, stone, water, and wood"
gathered from The Eight Great Charnel Grounds
and auspicious objects such as the flesh of a
seven-times-born Brahmana and 'relics' (Sanskrit:
Śarīra) of the Tathagatha amongst other items
were used to sculpt a statue of 'Yangdak Heruka'
(Wylie: yang dag heruka; Sanskrit:
Viśuddhaheruka)[239] modelled on Zurcungpa
(1014CE - 1074CE; alt. Zurcung Sherap-tra)[240]
holding the aspect of the yidam after a vase
empowerment was given to the sculptors by the
"master" (Zurcungpa):

"The sculptors displayed great devotion,

so first of all the master gave them the
vase empowerment of the glorious
Yangdak Heruka. They prepared a
mixture which combined relics from the
Tathagata's remains; the flesh of one
who had been born as a brahman seven
times; earth, stone, water, and wood
from the eight charnel grounds; a
variety of precious gems; and
sacramental medicine refined by the
 awareness-holders of India and
Tibet."[241]
...

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External links
"Neo-Advaita or Pseudo-Advaita and Real
Advaita-Nonduality by Timothy Conway" a
 commentary by Ravi dated Wednesday
09/7/2008 (http://www.gurusfeet.com/blog/neo-
advaita-or-pseudo-advaita-and-real-advaita-nond
uality-timothy-conway)

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