The Hastening Wind….

Milarepa – “Hasten slowly and ye shall soon arrive.”


Fighting a cold, along with Mary. Someone gifted us all with it this week… ack. Anyway, went out last night for Mary’s B’day! and had a delightful meal at Vindaho over on Clinton & 20th. Try it out! Great place.
Rowan is getting into his college work, doing art and generally settling in to the new regime.
I think you may enjoy this edition, it took quite a bit of work, (been plugging away for a couple of days) but each section has some real treasures!
More later, so stay tuned.
Bright Blessings,

Gwyllm
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On The Menu:

Dale & Laura’s Visit

The Buddha’s Words on Kindness (Metta Sutta)

Grant Morrison at DisInfo Conference, circa 1999

The Questions of King Milinda

Nagarjuna’s Poetry…

Eyestorm – Are You For Real?
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Dale & Laura’s Visit

Our friend Jan who runs the spoken word events at Powell’s Hawthorne introducing Dale.

We have known Jan for some 16 years! Her daughter is visiting this weekend with her husband and their new baby!
It was a quick but very fun day and a half. Dale was up in Portland with Laura to promote his new book: ‘Walking with Nobby (Conversations with Norman O. Brown) -Mercury House Publishers… It was a great reading, and the largest crowd yet I have seen for one of Dales presentations. It lasted some 2 hours, and he read extensively from the book, with commentary. I have cracked “Nobby”, and found it to be a true delight. The format is really great. I recommend it.
After the speaking event, there was a small gathering at Caer Llwydd. Some of the usual suspects, but pretty much a new crowd in many ways.
Just click on the pictures for a larger version…!
Dale presenting his reading at Powell’s.
Lynzee and young Solomon before the reading!
Andrew & Ethan at the reading, giving their best smiles…. 80)
Dale & Jan
Dale & Victor at the gathering at Caer Llwydd later…
Gordon & Gayle hanging out…
Tom, Dale & Ethan talking…
Rowan & Dale watching the action…
The Caer Llwydd Absinthe Fountain…

Carlie & Ethan…
Ray Soulard, editor of ‘The Cenacle’ taking his leave from the evening’s proceedings…
Mo, Laura & Dale. Mo creates Zines, CD’s and various other media around her experiences of fishing in Alaska! (Great bear stories!)

Gwyllm, Mary, Dale & Laura… The next day before Dale & Laura took off Arcata on Thursday. We had earlier gone to Anita’s shop: Dava Bead & Trade now at 21st & NE Broadway. (Anita is Lynzee’s mum) We had a great time with Dale & Laura, hopefully on our trip south this year we’ll get to spend some time with them again.
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The Buddha’s Words on Kindness (Metta Sutta)

This is what should be done

By one who is skilled in goodness,

And who knows the path of peace:

Let them be able and upright,

Straightforward and gentle in speech.

Humble and not conceited,

Contented and easily satisfied.

Unburdened with duties and frugal in their ways.

Peaceful and calm, and wise and skillful,

Not proud and demanding in nature.

Let them not do the slightest thing

That the wise would later reprove.

Wishing: In gladness and in saftey,

May all beings be at ease.

Whatever living beings there may be;

Whether they are weak or strong, omitting none,

The great or the mighty, medium, short or small,

The seen and the unseen,

Those living near and far away,

Those born and to-be-born,

May all beings be at ease!
Let none deceive another,

Or despise any being in any state.

Let none through anger or ill-will

Wish harm upon another.

Even as a mother protects with her life

Her child, her only child,

So with a boundless heart

Should one cherish all living beings:

Radiating kindness over the entire world

Spreading upwards to the skies,

And downwards to the depths;

Outwards and unbounded,

Freed from hatred and ill-will.

Whether standing or walking, seated or lying down

Free from drowsiness,

One should sustain this recollection.

This is said to be the sublime abiding.

By not holding to fixed views,

The pure-hearted one, having clarity of vision,

Being freed from all sense desires,

Is not born again into this world.
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I recommend you view this after you read the rest of Turfing. It is 45 minutes long, but extremely captivating. Grant Morrison is a unique talent! Worth the time I do believe!
Grant Morrison at DisInfo Conference, circa 1999

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The Questions of King Milinda

Translated from the Milindapañha

As a consequence of the conquest of the Persian empire, the Greeks gained control of Bactria, modern Afghanistan, together with northern India. The local Greek rulers managed to establish their independence from the Seleucid empire which first held control over the area. Greek rule of Bactria continued until about 165 BC when the Shakas destroyed the Bactrian kingdom. Greeks continued to rule, however, in southern Afghanistan and northwestern India for another 150 years. The most important of these kings was Menander, known as Milinda in Buddhist sources, who ruled about 115-90 BC. Buddhism had reached the area as a consequence of the missionaries which the Mauryan Emperor Ashoka had sent more than a century earlier.
There Is No Self
Then drew near Milinda the king to where the venerable Nagasena was; and having drawn near, he greeted the venerable Nagasena, and having passed the compliments of friendship and civility, he sat down respectfully at one side. And the venerable Nagasena returned the greeting, by which, verily, he won the heart of king Milinda.
And Milinda the king spoke to the venerable Nagasena as follows:—
“How is your reverence called? Bhante, what is your name?”
“Your majesty, I am called Nagasena, my fellow-monks, your majesty, address me as Nagasena: but whether parents give one the name Nagasena, or Surasena, or Virasena, or Sihasena, it is, nevertheless, your majesty, but a way of counting, a term, an appellation, a convenient designation, a mere name, this Nagasena, for there is no self here to be found.”
Then said Milinda the king,—
“Listen to me, my lords, you five hundred Yonakas, and you eighty thousand monks! Nagasena here says thus: ‘There is no self here to be found.’ Is it possible, pray, for me to assent to what he says?”
And Milinda the king spoke to the venerable Nagasena as follows:—
“Bhante Nagasena, if there is no self to be found, who is it then furnishes you monks with the monkly requisites, —robes, food, bedding, and medicine, the reliance of the sick? who is it makes use of the same? who is it keeps the precepts? who is it applies himself to meditation? who is it realizes the Paths, the Fruits, and Nirvana? who is it destroys life? who is it takes what is not given him? who is it commits immorality? who is it tells lies? who is it drinks intoxicating liquor? who is it commits the five crimes that constitute ‘proximate karma?’1 In that case, there is no merit; there is no demerit; there is no one who does or causes to be done meritorious or demeritorious deeds; neither good nor evil deeds can have any fruit or result. Bhante Nagasena, neither is he a murderer who kills a monk, nor can you monks, bhante Nagasena, have any teacher, preceptor, or ordination. When you say, ‘My fellow-monks, your majesty, address me as Nagasena,’ what then is this Nagasena? Pray, bhante, is the hair of the head Nagasena?”
“Nay, verily, your majesty.”
“Is the hair of the body Nagasena ? “
“Nay, verily, your majesty.”
“Are nails . . . teeth . . . skin . . . flesh . . . sinews . . . bones . . . marrow of the bones . . . kidneys . . . heart . . . liver . . . pleura . . . spleen . . . lungs . . . intestines . . . mesentery . . . stomach . . . faeces . . . bile. .. phlegm . . . pus . . . blood . . . sweat . . . fat . . . tears . . . lymph . . . saliva . . . snot . . . synovial fluid . . .urine . . . brain of the head Nagasena?”
“Nay, verily, your majesty.”
“Is now, bhante, form Nagasena?”
“Nay, verily, your majesty.”
“Is sensation Nagasena?”
“Nay, verily, your majesty.”
“Is perception Nagasena?”
“Nay, verily, your majesty.”
“Are the psychic constructions Nagasena?”
“Nay, verily, your majesty.”
“Is consciousness Nagasena?”
“Nay, verily, your majesty.”
“Are, then, bhante, form, sensation, perception, the psychic constructions, and consciousness unitedly Nagasena?”
“Nay, verily, your majesty.”
“Is it, then, bhante, something besides form, sensation, perception, the psychic constructions, and consciousness, which is Nagasena?”
“Nay, verily, your majesty.”
“Bhante, although I question you very closely, I fail to discover any Nagasena. Verily, now, bhante, Nagasena is a mere empty sound. What Nagasena is there here? Bhante, you speak a falsehood, a lie: there is no Nagasena.”
Then the venerable Nagasena spoke to Milinda the king as follows:—
“Your majesty, you are a delicate prince, an exceedingly delicate prince; and if, your majesty, you walk in the middle of the day on hot sandy ground, and you tread on rough grit, gravel, and sand, your feet become sore, your body tired, the mind is oppressed, and the body-consciousness suffers. Pray, did you come afoot, or riding?”
“Bhante, I do not go afoot: I came in a chariot.”
“Your majesty, if you came in a chariot, declare to me the chariot. Pray, your majesty, is the pole the chariot?”
“Nay, verily, bhante.”
“Is the axle the chariot?”
“Nay, verily, bhante.”
“Are the wheels the chariot?”
“Nay, verily, bhante.”
“Is the chariot-body the chariot?”
“Nay, verily, bhante.”
“Is the banner-staff the chariot?”
“Nay, verily, bhante.”
“Is the yoke the chariot?”
“Nay, verily, bhante.”
“Are the reins the chariot?”
“Nay, verily, bhante.”
“Is the goading-stick the chariot?”
“Nay, verily, bhante.”
“Pray, your majesty, are pole, axle, wheels, chariot-body, banner-staff, yoke, reins, and goad unitedly the chariot?”
“Nay, verily, bhante.”
“Is it, then, your majesty, something else besides pole; axle, wheels, chariot-body, banner-staff, yoke, reins, and goad which is the chariot?”
“Nay, verily, bhante.”
“Your majesty, although I question you very closely, I fail to discover any chariot. Verily now, your majesty, the word chariot is a mere empty sound. What chariot is there here? Your majesty, you speak a falsehood, a lie: there is no chariot. Your majesty, you are the chief king in all the continent of India; of whom are you afraid that you speak a lie? Listen to me, my lords, you five hundred Yonakas, and you eighty thousand monks! Milinda the king here says thus: ‘I came in a chariot;’ and being requested, ‘Your majesty, if you came in a chariot, declare to me the chariot,’ he fails to produce any chariot. Is it possible, pray, for me to assent to what he says?”
When he had thus spoken, the five hundred Yonakas applauded the venerable Nagasena and spoke to Milinda the king as follows:—
“Now, your majesty, answer, if you can.”
Then Milinda the king spoke to the venerable Nagasena as follows:—
“Bhante Nagasena, I speak no lie: the word ‘chariot’ is but a way of counting, term, appellation, convenient designation, and name for pole, axle, wheels, chariot-body, and banner-staff.”
“Thoroughly well, your majesty, do you understand a chariot. In exactly the same way, your majesty, in respect of me, Nagasena is but a way of counting, term, appellation, convenient designation, mere name for the hair of my head, hair of my body . . . brain of the head, form, sensation, perception, the psychic constructions, and consciousness. But in the absolute sense there is no self here to be found. And the priestess Vajira, your majesty, said as follows in the pr
esence of The Blessed One:—
Even as the word of “chariot” means

That members join to frame a whole

So when the Groups appear to view,

We use the phrase, “A living being.”
“It is wonderful, bhante Nagasena! It is marvelous, bhante Nagasena! Brilliant and prompt is the wit of your replies. If The Buddha were alive, he would applaud. Well done, well done, Nagasena! Brilliant and prompt is the wit of your replies.”
1Translated from the Sarasangaha, as quoted in Trenckner’s note to this passage:
“By proximate karma is meant karma that ripens in the next existence. To show what this is, I [the author of the Sarasangaha] give the following passage from the Atthanasutta of the first book of the Anguttara-Nikaya:—”It is an impossibility, O monks, the case can never occur, that an individual imbued with the correct doctrine should deprive his mother of life, should deprive his father of life, should deprive a saint of life, should in a revengeful spirit cause a bloody wound to a Tathagata, should cause a schism in the church. This is an impossibility.”’

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Nagarjuna’s Poetry…

Body
I have no body apart

From parts which form it.

I know no parts

Apart from a “body.”
A body with no parts

Would be unformed,

A part of my body apart from my body

Would be absurd.
Were the body here or not,

It would need no parts.

Partless bodies are pointless.

Do not get stuck in the “body.”
I cannot say,

“My body is like its parts.”

I cannot say,

“It’s something else.”
Feelings, perceptions,

Drives, minds, things

Are like this body

In every way.
Conflict with emptiness

Is no conflict;

Objections to emptiness,

No objections.

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Change
If something has an essence–

How can it ever change

Into anything else?
A thing doesn’t change into something else–

Youth does not age,

Age does not age.
If something changed into something else–

Milk would be butter

Or butter would not be milk.
Were there a trace of something,

There would be a trace of emptiness.

Were there no trace of anything,

There would be no trace of emptiness.
Buddhas say emptiness

Is relinquishing opinions.

Believers in emptiness

Are incurable.

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Space
No trace of space

Is there before

The absence of obstruction

Which describes it.
With no obstruction,

How can there be

Absence of obstruction?

Who distinguishes between them?
Space is not obstruction

Or an absence of it,

Nor is it a description

Or something to describe.
Fluidity and heat,

Energy and gravity

Are just like space.
In seeing things

To be or not to be

Fools fail to see

A world at ease.

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and some of his thoughts….
What is never cast off, seized, interrupted, constant, extinguished, and produced–this is called Nirvana.

Indeed, Nirvana is not strictly in the nature of ordinary existence for, if it were, there would wrongly follow the characteristics of old age and death. For, such an existence cannot be without those characteristics.
If Nirvana is strictly in the nature of ordinary existence, it would be of the created realm. For, no ordinary existence of the uncreated realm ever exists anywhere at all.
If Nirvana is strictly in the nature of ordinary existence, why is it non-appropriating? For, no ordinary existence that is non-appropriating ever exists.
If Nirvana is not strictly in the nature of ordinary existence, how could what is in the nature of non-existence be Nirvana? Where there is no existence, equally so, there can be no non-existence.
If Nirvana is in the nature of non-existence, why is it non-appropriating? For, indeed, a non-appropriating non-existence does not prevail.
The status of the birth-death cycle is due to existential grasping [of the skandhas] and relational condition [of the being]. That which is non-grasping and non-relational is taught as Nirvana.
The Teacher has taught the abandonment of the concepts of being and non-being. Therefore, Nirvana is properly neither [in the realm of] existence nor non-existence.
If Nirvana is [in the realm of] both existence and non-existence, then liberation will also be both. But that is not proper.
If Nirvana is [in the realm of] both existence and non-existence, it will not be non-appropriating. For, both realms are always in the process of appropriating.
How could Nirvana be [in the realm of] both existence and non-existence? Nirvana is of the uncreated realm while existence and non-existence are of the created realm.
How could Nirvana be [in the realm of] both existence and non-existence? Both cannot be together in one place just as the situation is with light and darkness.
The proposition that Nirvana is neither existence nor non-existence could only be valid if and when the realms of existence and non-existence are established.
If indeed Nirvana is asserted to be neither existence nor non-existence, then by what means are the assertions to be known?
It cannot be said that the Blessed One exists after nirodha (release from worldly desires). Nor can it be said that He does not exist after nirodha, or both, or neither.
It cannot be said that the Blessed One even exists in the present living process. Nor can it be said that He does not exist in the present living process, or both, or neither.
Samsara (the empirical life-death cycle) is nothing essentially different from Nirvana. Nirvana is nothing essentially different from Samsara.
The limits of Nirvana are the limits of Samsara. Between the two, also, there is not the slightest difference whatsoever.
The various views concerning the status of life after nirodha, the limits of the world, the concept of permanence, etc., are all based on [such concepts as] Nirvana, posterior and anterior states of existence.

Since all factors of existence are in the nature of Emptiness (sunya), why assert the finite, the infinite, both finite and Infinite, and neither finite nor infinite?
Why assert the identity, difference, permanence, impermanence, both permanence and impermanence, or neither permanence nor impermanence?

All acquisitions [i.e., grasping] as well as play of concepts [i.e., symbolic representation] are basically in the nature of cessation and quiescence. Any factor of experience with regards to anyone at any place was never taught by the Buddha.

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Eyestorm – Are You For Real?

Are you for Real? from eyestorm on Vimeo.
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