Never forget that 'hate' and 'love' are just English words and denote cultural constructions of an emotional experience that is experientially embodied in the architecture of human feeling. Emotions that we experience can never be reduced to words. When we do so we do their truth a disservice. Emotions are experientially too complex. We attribute 'love' or 'hate' to a feeling-event but the emotions in a feeling-event are far more complex and unique upon every endocrinal hormonal excretion than can through reductionism be delimited to a single emotion word. In an emotion-event a vast number of emotions are experienced like a chord of notes in a piece of music and we call this chord just one note which is a nonsense and lacks fidelity. I take refuge in metaphor and analogy and that conceals as much as it reveals.
Monday, April 23, 2018
Thursday, March 22, 2018
March 23, 2018, stateless, taking political asylum from Australia with the United Kingdom
I never had any friends in Melbourne, Australia, where I have lived for most of my life except fleeting dalliances that were in truth a farce of friendship. I lived all my life there pretty much and I couldn't even find anyone who would sign and endorse my Australian Passport Application Form in Victoria, Australia. I am a loyal person and friend. I commit to a person and to an accomplishment that I envision and realise. I have heard and hear people say "they constantly burn him", meaning me and I am a them and the they were my supposed 'peers' in Australia. In Australia, I was surrounded by traitors, turncoats and enemies and I am not convinced it is different in the United Kingdom. They had been torturing me in Australia for a long time as an organised joke. The in-joke was pervasive and even in the Executive, The Premier, and The Department of Premier and Cabinet in Victoria, Australia and throughout the greater Victorian and Australian community. This is easily proven. Sometimes, to make it sound less this is called hazing. That is a misnomer, it was brutal, violent, hateful, cruel and malicious: evil. They were purposefully hurting me in suite and pervasive collusion. The whole place knew it was happenning. They were calling me 'desecrated rabbit' and my supposed 'peers' who were 'gimping' and pack-limiting me and not only did no one care in the extended and extensive community who all knew, no one helped me: police, legal aid, courts, government, integrity mechanisms, print media, social media, Google, Twitter, possibly Yahoo, hospitals, doctors, etc. They ALL knew. Ever then people were calling me "Blessed Bottom" amongst many other epithets. 'Blessed' semantically can mean tortured. I heard in the Positive Living Centre in Commercial Road, Prahran/South Yarra, Australia, one of the female staff saying "they are shooting the rabbit" and that "they don't party and play" with Beauford, "they party and slay" Beauford. Refer casestudy literature around the World where there has been a crystal meth sexual culture. The socio-legal case studies of maliciousness, torture and sexual predation, abuse and violence are normalised, hidden and often ritualised and obscured. It is going on in a sex club here in Liverpool in a really soft fashion in the Wirral. I haven't been there, I just know. I am the All-High High-Seat. Moreover, I hate being called a bottom, it is an ambiguous term with which I have never identified, like top or versatile. The terms need to be qualified and defined in context to have meaning. They are all ambiguous terms and in Melbourne and Australia as elsewhere they often use them ambiguously and to be ambiguous and in order to exploit. A fella I became friends of sorts with for circa six months named Gordon in Fitzroy, Victoria, Australia was brutalized and murdered with a hammer by a fella he saw on quite a number of occasions sexually and had a PnP 'relationship' with. The fella blessed and hallowed Gordon with that hammer and then set his shop called Fetish aflame. On a few other occasions the younger fella smashed Gordon in the face with his fist breaking his nose. It was only a matter of time before my supposed 'peers' did that to me. Now you know the danger I was in with the police in New South Wales was real. They were going to send this Great Whale, South. That is what all the wrongfully processed naming of my person in custody was all about. People just disappear in Australia and it is known that it is the police there. There was such a police culture in Russell Street in Victoria, Australia and in Surrey Hills, New South Wales, Australia. I say there still is as they can play their territory. I know this from personal experience. That is how they supplement their income. They are known in the game as "Untouchables". In Australia, I pretty much ALWAYS tender my name upon request in the standardised Phonetic Alphabet and pretty much my whole life the police have spellt my name wrong often extensively. I learn the International Phonetic Alphabet in Stonington City Council, Victoria, Australia. To the police in Australia, I repeated my name phonetically and they get it wrong on purpose. I was slow on realising why. I thought they were just Keystone Cops but then I realised with their archaic and esoteric computer systems, names are not easy to interrogate and retrieve on the system without the letter-correct exact-match or they bumble using wildcards purposefully. Get it. Whilst I was in the thick of this I had been in contact with Seth Chagi of the International Asatru organisation, of American fame, and Seth wrote to me: "stand up for yourself". I have every day of my life in Australia and they were always doing wrong by me. Seth is a bit sheltered and simple. I am contemplating going to an American or German embassy.
Wednesday, September 27, 2017
A personal audiovisual narrative
Monday, October 17, 2016
An audiovisual weblog of Beauford Anton Stenberg
https://plus.google.com/+BeaufordStenberg/posts/Yw7cSZez4ad?_utm_source=1-2-2
Saturday, October 1, 2016
Saturday, July 18, 2009
Creative differences
Friday, June 26, 2009
Dang, Rolpa, Tsal: the Dzogchen triune governing the manifestation of energy
Some may rail at this, but Dzogchen may be divorced from Tibetan culture. Indeed, I prefer the Sanskrit term Adi Yoga rather than the Tibetan. I have used Dzogchen in this weblog simply as it is more widely known. As an experience and worldview Dzogchen is transcultural and ahistorical. That said, it is also a testament and honour to the sacred keepers of the Tantric Vision within the Himalaya and Tibetan Plateau, not to separate it from its cultural support and trappings. Truth takes the form of the vessel by which it is housed. Dzogchen also has historical and cultural evocations which are amongst the greatest and most profound of our worlds living spiritual traditions.
The following is a generous extract from Norbu, N. & Shane, J. (1999). The Crystal and the Way of Light: Sutra, Tantra and Dzogchen. Snow Lion Publication. ISBN 1559391359, pp.99-107:
Energy manifests in three characteristic ways, which are known as Dang, Rolpa, and Tsal. These terms are untranslatable, and we have to use the Tibetan words. They are explained with three examples: the mirror, the crystal ball, and the crystal-prism.
Dang
A mirror has neither form nor color. Yet when a red cloth is placed in front of it, the mirror seems red, and with a green cloth in front of it, it seems green, and so on. Thus, although a mirror's voidness is essentially infinite and formless, the mirror may fill itself with any content. The same happens with the individual's energy: although at the Dang level it is essentially infinite and formless, it is clear that it has the capacity to adopt any form.
In fact, although essentially our energy is totally formless and free from any duality, the karmic traces contained in our stream of consciousness give rise to the forms that we experience as body, voice, and mind, as well as to those that we perceive as an external environment -- whose characteristics are in both cases determined by the causes accumulated during numberless lives. The problem is that these karmic traces also give rise to the dualistic delusion and the attachment that cause us to be utterly unaware of our own true condition, so that we experience a radical separation between our person -- body, speech, and mind -- and that which we take for an external world. This causes us to experience both ourselves and the 'world around us' as absolute, self-existing realities. The result of this delusion is what is known as 'karmic vision'.
When freed from this illusion, the individual experiences his or her own nature as it is and as it has been from the very beginning: as an awareness free from any restrictions and as an energy free from any limits or form. To discover this is to discover the Dharmakaya or 'Body of Truth', which is better rendered as 'Body of the True Nature of Reality'.
This type of manifestation of the individual's energy is illustrated with the example of a crystal ball. When an object is placed near a crystal ball, an image of the object may be seen inside the ball, so that the object itself seems to be found inside it. The same may happen with the energy of the individual, which has the potentiality to appear as an image experienced 'internally', as though it were seen 'with the eye of the mind', although what appears is truly neither 'inside' nor 'outside': no matter how vivid this seemingly 'internal' image may be, it is, just as in the previous case, a manifestation of the individual's own energy, this time in the form of Rolpa energy.
It is on the basis of the functioning of this type of manifestation of energy that many of the practices of Thodgal and of the Yangthig work...It is the source of the one hundred peaceful and wrathful deities which, according to the Bardo Thodrol or Tibetan Book of the Dead, arise in the experience of the chonyid bardo (or bardo of the Dharmata); and it is also the original source of the deities that are visualized by practitioners of the Path of Transformation in order to transform their impure vision into pure vision.
Finally, it is precisely this level of their own energy that realized individuals experience as the Sambhogakaya or 'Body of Wealth'. The wealth referred to is the fantastic multiplicity of forms that may manifest at this level, corresponding to the essence of the elements, which is light and which realized individuals do not perceive in dualistic terms.
Tsal
Tsal is the manifestaiton of the energy of the individual him or herself, as an apparently 'external' world. But, in fact, the apparently external world is a manifestation of our own energy, at the level of Tsal. Together with the arising of dualism, however, there simultaneously arises the illusion of a self-existing individual who feels separate from a world which he or she experiences as external. The fragmented dualistic consciousness takes the projections of the senses for objects existing independently and separately from the illusory 'self' with which it identifies and to which it clings.
The example used to illustrate the illusory nature of our sense of separateness establishes a parallel between the way in which the individual's energy manifests and what happens when a crystal-prism is placed in the light of the sun: when the sun's light falls on a crystal it is refracted and decomposed by it, causing the appearance of rays and forms in the colors of the spectrum which seem to be separate from the crystal, but which are actually functions of the crystal's own nature.
In the same way, what appears as a world of apparently external phenomena is the energy of the individual him or her herself, as perceived by his or her senses. In truth, there is nothing external to, or separate from, the individual, and all that manifests in the individual's field of experience is a continuum, fundamentally free from duality and multiplicity: this is precisely the 'Great Perfection' that is discovered in Dzogchen.
For a realized individual, the level of manifestation of energy called 'Tsal' is the dimension of the Nirmanakaya, or 'Body of Manifestation'. But we must keep in mind that neither the Dang, Rolpa, and Tsal forms of the manifestation of energy, nor the Dharmakaya, the Sambhogakaya, and the Nirmanakaya, are separate from each other. Limitless, formless Dang energy, the correct understanding of which is the Dharmakaya, manifests on the level of the essence of the elements, which is light, as the nonmaterial forms of the Rolpa energy, the correct understanding of which is the Sambhogakaya, which can only be perceived by those having visionary clarity. On the 'material' level, it manifests as the forms of Tsal energy, which deluded individuals perceive as external to their consciousness, as solid and material, but the correct understanding of which is the Nirmanakaya...
When we understand the non-dual nature of reality as described in the explanations of the Base* as Essence, Nature, and Energy, and know how the Energy of the individual manifests as Dang, Rolpa and Tsal, we can understand how someone who has reintegrated their Energy is capable of actions not possible for an ordinary being. Then the actions of such a master no longer seem incomprehensible.
Key *= Please note the Wikipedia article of the Base is principally my work (that is B9HH aka Beauford Anton Stenberg) by the grace of the Naga.
The mirror's function is to enable one to see oneself clearly, and as a cosmetic accessory or household object its auspicious importance is obvious. In Buddhism the mirror is the perfect symbol of emptiness or pure consciousness - it is clear, bright and shining, it reflects all objects impartially, and yet remains completely unaffected by the images which arise in it. It reveals all phenomena to be void in essence, like a passing show it reflects all objects of the phenomenal world but reveals them to be without substance.
In ancient Indian rituals of cleansing or bathing a sacred image, the reflection of the sacred image in a mirror would often be washed by pouring water over the mirror. This rite is known as pratibimba, which literally means 'reflected'. In Tibet this ritual is known as the 'bathing ceremony of the deity' (Tib. khrus gsol), where water is sprinkled over the reflected image of a statue or thangka. The water, having bathed the form of the deity, is thus considered consecrated water. The mirror is also used in divination rituals, and in many shamanic rituals of healing and exorcism.
Extract from Beer, R. (2004: p.271). The Encyclopedia of Tibetan Symbols and Motifs. Serindia Publications, Inc. ISBN 1932476105, regarding the iconography of the 'mirror' (Sanskrit: darpana, adarsha; Tibetan: me long):
...the divination mirror (Tib. mo me long) or 'magical mirror' (Tib. 'phrul gyi me long). The circular divination mirror is made of silver or polished bell-metal, and marked with five small inscribed circles in the centre and cardinal directions, forming the shape of a cross and symbolising the Five Buddha wisdoms. In divination rituals - such as are performed to the goddess Dorje Yodonma (Tib. rDo rje g.yu sgron ma) - the mirror is placed upright in a container of barley or grain, and covered with five coloured silk cloths representing the Five Buddhas. A young virgin boy or girl acts as the medium of divination, seeing images or syllables which may arise on the mirror's uncovered surface, and which are then interpreted by the ritual master. As a hand-held attribute the magical-mirror is held in the left hand of Palden Llamo, in her four-armed form as the 'Self-arisen Queen' (Tib. Rang byung rgyal mo), symbolising her ability to clearly perceive the activities or karmas of the three reams.
A circular silver, bronze, or gold divination mirror also adorns the breast and costume of oracular deities and certain protectors, such as the Nechung and Gadong oracles and the dharmapalas Begtse, Dorje Dragden, and Tsiu Marpo. Placed above the heart of the oracle or dharmapala, this mirror is known as the 'mirror of mind' (Tib. thugs kyi me long), which represents the mind of the deity and is often sealed with the deity's inscribed seed-syllable.
IMAGE CREDITS: all the images are very poor electronic reproductions of line drawings from the excellent work of Beer for whom I have the most deep and enduring respect. In most part for his meticulous, faithful labour and his encyclopedic work of strong anthropological and ethnographic grounding. I shall endeavour to refine the pixels within the images within the indeterminate future, by grace of the Trikaya.
